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Resources: The Revised Core Values of Progressive Christianity

Progressive Christianity is an open, intelligent and collaborative approach to the Christian tradition and the life and teachings of Jesus that create pathways into an authentic and relevant religious experience.

Core values are not doctrine, dogma or creed. They are a guide to practice. As such they are kept under review so they remain relevant to the times.

By calling ourselves Progressive Christians, we mean that we are Christians who:

  1. Believe that following the and teachings of Jesus can lead to experiencing sacredness, wholeness, and unity of all life, even as we recognise that the Spirit moves in beneficial ways in many faiths and traditions.
  2. Seek community that is inclusive of all people, honouring differences in theological perspective, age, race, sexual orientation, gender identity/expression, class or ability.
  3. Strive for peace and justice among all people, knowing that behaving with compassion and selfless love towards one another is the fullest expression of what we believe.
  4. Embrace the insights of contemporary science and strive to protect the earth and ensure its integrity and sustainability.
  5. Commit to a path of life-long learning, believing there is more value in questioning than in absolutes.

We promote an understanding of Christian practice and teaching that leads to a greater concern for the way people treat each other than for the way people express their beliefs, the acceptance of all people, and a respect for other religious traditions.

We affirm the variety and depth of human experience and the richness of each persons’ search for meaning, and we encourage the use of sound scholarship, critical inquiry, and all intellectual powers to understand the presence of God in human life.

For more information go to: progressivechristinaity.org

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Opinion: Doing Jesus’ Journey

Facing Reality

Richard Rohr – Centre for Action and Contemplation

  15th March, 2024  
  Father Richard reminds us of our deepest Reality in God, which we cannot access except by facing our lived realities.

Both God’s truest identity and our own True Self are Love. So why isn’t it obvious? How do we find what is supposedly already there? Why should we need to awaken our deepest and most profound selves? How do we do it? By praying and meditating? By more silence, solitude, and sacraments? Yes to all of the above, but the most important way is to live and fully acknowledge our present reality. This solution sounds so simple that most of us fabricate all kinds of religious trappings to avoid taking up our own inglorious, mundane, and ever-present cross of the present moment.

As James Finley says, “The greatest teacher of God’s presence in our life is our life.” For some reason, it is easier to attend church services than quite simply to reverence the Real—the “practice of the presence of God,” as some saints have called it. Making this commitment doesn’t demand a lot of dogmatic wrangling or managerial support, just vigilance, desire, and willingness to begin again and again. Living and accepting our reality will not feel very spiritual. It will feel like we are on the edges rather than dealing with the essence. That’s why many run toward more esoteric and dramatic postures instead of bearing the mystery of God’s suffering and God’s joy inside themselves. But the edges of our lives—fully experienced, suffered, and enjoyed—lead us back to the center and the essence, which is Love.

We do not find our own center; it finds us. Our own mind will not be able to figure it out. We collapse back into the Truth only when we are spiritually naked and free—which is probably not very often. We do not think ourselves into new ways of living. We live ourselves into new ways of thinking. In other words, our journeys around and through our realities lead us to the core Reality, where we meet both our truest self and our truest God. We do not really know what it means to be human unless we know God. And, in turn, we do not really know God except through our own broken and rejoicing humanity.

In Jesus, God reveals to us that God is not different from humanity. Thus, Jesus’ most common and almost exclusive self-name is “The Human One” or “Son of Humanity.” He uses the term dozens of times in the four Gospels. Jesus’ reality, his cross, is to say a free “yes” to what his humanity daily asks of him. It seems we Christians have been worshiping Jesus’ journey instead of doing his journey. The worshiping feels very religious; the latter just feels human and ordinary. We are not human beings on a journey toward Spirit; we are already spiritual beings on a journey toward becoming fully human, which for some reason seems harder—precisely because it is so ordinary.

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Event: How I have changed my mind on religion

 

HOW I HAVE CHANGED MY MIND ABOUT RELIGION

The Progressive Christian Network of Victoria Inc
Invites you to its first two meetings for 2024 on Sundays 24 March and 28 April
4-5pm on Zoom.
Speakers will share with you many ways of being progressive and different stages of finding practical alternatives to traditional expressions of Christianity with the emphasis on how we live.Life experience stories from a wide range of people and interviews with people who have found encouragement from some of the teachings of Jesus to live with compassion and purpose, without some of the old beliefs that have been barriers to people today.There will be new ways for you to provide feedback or have your questions answered by program presenters or discussed in a small Zoom group.

For our first two meetings, the Zoom link will be:

https://us06web.zoom.us/j/83088962632?

pwd=Easo5dKemyg9GkAWQD03EIFDX2VCSl.1 

Meeting ID: 830 8896 2632  Passcode: 530998

We are planning to hold 4 more meetings on different topics on the fourth Sundays of May and June, and August and September of 2024


                    The Progressive Christian Network of Victoria Inc., www.pcnvictoria.org.au

                                                                   Click Here for Zoom Link

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Opinion: Israel and Palestine part company

Thanks to Anglican Bishop George Browning, first published on 9th March in John Menadue’s Pearls and Irritations.

Every religion is rooted in core beliefs or dogmas but is judged or weighed by the character it espouses and the values with which it identifies. Belief is verified or condemned by the way life is lived. Christianity is known to espouse “love your neighbour as yourself” or, “do to others as you would have them do to you”, or, “do not judge”, or “forgive others” etc. By those critical of any value in religious expression it is rightly weighed by the lived quality of these characteristics. Often, Judaism has shamefully been characterised in the negative, such prejudicial characterisation rightly called ‘antisemitism’. I wish to do the reverse, to speak of the essential virtue of Judaism which has clearly been abandoned by the State of Israel.

George Browning

Judaism is founded upon covenants it believes have been forged with God and through which certain privileges have been assured, on the basis that accountabilities are adhered to. What follows is not my understanding of this covenantal relationship, but the understanding of the loved and much-revered late Rabbi, Lord Jonathan Sacks, the Chief Rabbi of Great Britain.

Lord Sacks points out there are specific covenants in Hebrew scriptures that relate to Israel and its future, notably covenants with Abraham and David; but preceding them is a universal covenant with the whole created order, made at the conclusion of the Noah flood narrative, which finalises the pre-history creation narratives. The point Lord Sacks makes is that any specific covenant must always be understood and implemented in the context of the universal covenant with the whole created order and specifically with all humankind.

What he is saying is that, at its roots, Judaism must always live out its unique identity in service of the good of the whole created order and never for itself at the expense of others. This truth has been manifested in the lives of hundreds of extraordinary Jewish people who have blessed all human life through the sciences, the arts, and many humanitarian causes. But it is not the character of the State of Israel, which since 1947 has behaved as a pariah and bully towards those who have had every right to call the lands ‘between the river and the sea’ their home.

On the 7 October 2023 Hamas engaged in activity which was abhorrent, no matter the context. The treatment of Palestinians by Israel had been increasingly brutal, without any hope of their rights being honoured, while the long hoped for and promised Palestinian State has been denied in perpetuity. The people have faced an enduring blockade from which no respite was likely soon, perhaps ever. Despite all this Palestinian suffering, the killing of innocent Jewish civilians in Kibbutz on the Israel/Gaza border must be condemned.

What happened on 7th October could not pass without response from Israel. The response needed was two-fold. Perpetrators in the Hamas military wing needed to be brought to account, but equally, perhaps more importantly, the reason why this atrocity occurred needed to be addressed. The reverse has occurred. Israel has doubled down on its persecution of Palestinian people, most egregiously in Gaza, but also in the West Bank, East Jerusalem, and even in Israel itself.

Since October 7, Israel has engaged in some of the most inhumane aggression against fellow humanity ever seen in our lifetime. What exists in the mind of aggressors that they can knowingly cause mass starvation to thousands? What exists in the minds of the same individuals that they can herd innocent civilians into what was called a safe zone and then bomb them? What exists in the minds of the same individuals that they can cause the death of thousands of children, make orphans of others, and cause many to suffer excruciating pain without relief.

What possesses the mind of Israel’s leaders that they do all in their power to prevent aid arriving in Gaza? All possible denigration has been made of UNWRA, the only viable channel of aid distribution in Gaza. But it is not simply UNWRA, Israel has made it as difficult as possible for most humanitarian organisations to offer Palestinian aid. Visas are refused and operatives discredited. Mohammed Al Halabi, the head of World Vision in Gaza has been in gaol since 2016 for ‘supporting terrorism’. He was convicted in 2022. No evidence to justify his conviction has ever been made public, indeed independent audits have shown the accusations to have been entirely false. Why does Israel prohibit or punish those who wish to aid the most vulnerable?

Judaism is one of the oldest and most honourable religions, based on covenants that assume global humanitarianism. Indeed, there is an assumption that Judaism will be a blessing to all nations.

In contrast, the State of Israel was born in violence and the dispossession of others, its ambition for extension and control of all territory ‘from the river to the sea’, as reaffirmed recently by Netanyahu, depends on the same tools.

Long may Judaism and Jewish people be a source of blessing to human life on this planet, but we must forlornly conclude that Israel has long since parted company with Judaism and that Christians who without reservation support Israel because of its ‘divine chosen-ness’ are cruelly deluded.

The Author: George Browning was Anglican Bishop of Canberra Goulburn 1993 – 2008. He was President of the Australia Palestine Advocacy Network 2013 – 2022. He is now its Patron. He is also Patron of Palestinian Christians in Australia, and of the Palestinian ecumenical liberation theology centre -Sabeel.

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Opinion: Outdated ‘God’ terminology

Ant nest theology

Feb 4, 2024

Consider an ant nest in far flung outer Siberia.

The significance of that nest to people walking the streets of Sydney is virtually nil. Multiply that level of insignificance a trillion times, as in almost infinitesimally insignificant. That, we know today, is a true indicator of planet Earth’s place in the universe.

If the ant nest should disappear overnight, it would cause us no concern.
If Earth should disappear (as it will sometime) the rest of universe would not notice.

Here, I suggest, is a worthwhile starting point for theology, the study of “god” today.

We can no longer theologise imagining Earth as the focal point of the universe. Nor can we theologise meaningfully without taking “everywhere” seriously. Credible theology cannot be about a deity in the heavens anymore. If we insist on using the word “God” it must point to a reality beyond our comprehension, a reality present in all places, at all times, holding everything in existence.

Our scientific understanding of energy present and active everywhere in the universe may well be the best pointer we have to the mysterious source and sustainer of all that is. It provides the counterbalance needed against the prevailing notion of a deity watching over creation, listening in and responding to calls.

With this in mind, let us return to the ant nest in Siberia.

What is the task of every ant in that nest? I assume that it is to work together with other ants to keep the nest sound, and to provide a well-functioning home for the well-being and continued existence of the ant community.

How do the ants in that nest know what to do?

The theological implications of that simple question are enormous. In fact, I believe it is one of the most important theological questions we may ask ourselves today.

Consider this: there is no outside presence or power or ant god providing a set of instructions on how each ant is to behave. There is no school of learning life skills for ants. No, the ants know instinctively what to do. Not only that; they are capable of expanding their knowledge, adapting and changing their behaviour in the face of new challenges.

Likewise, the trillions of cells in my body know instinctively what to do and how and when to do it. They do not need an outside presence or power or god providing a set of instructions on how each cell is to behave.

These two examples lead us to consider a creative, energising, knowing presence embedded in all things. Call it the ground of all being, or source and sustainer of everything, or the breath of God, if you wish. Importantly however, this reality cannot be understood as a “deity”, a god, a localised super-being anymore.

“God” terminology in this context is outdated and confusing. A new word or phrase is needed but it is not forthcoming. The task of formulating new theological language will take considerable time. For now, I will stay with creative, energising, knowing presence to describe the mysterious reality beyond our words and ideas. Here I am inspired by Gregory of Nyssa who, in the fourth century, wrote that this reality “is present in everything, pervading, embracing and penetrating it.”

Now with this understanding in mind, consider the human community living on a planet as insignificant to the universe as any ant nest in Siberia is to us.

What is the task of every human being?

I want to postulate that the task of each and every human being is to live in harmony with other humans; to work together to establish and maintain a human community that thrives, evolves and endures.

As with the ants and everything else in existence, a creative, energising, knowing presence is embedded in us, grounds us in existence. This presence within the human community, within every human being, reveals how we should best act to build a well-functioning, healthy community.

In the great Axial Age several hundred years before Jesus, some of the greatest philosophical, moral and religious thinkers emerged in different parts of the world: Plato, Aristotle, Socrates, Hippocrates, Isaiah, Ezekiel, Zoroaster, the Buddha, Confucius and many others. Their respective insights, along with many others, point to a common set of values that could underpin and drive the cooperative task of the human enterprise.

Their great minds are examples of the creative, energising, knowing presence within everything coming to human expression. This expression is universal. It happens in every human community, influenced by and limited by place, time, history, knowledge, culture and beliefs.

The important theological principle here is that we do not need an external heavenly-based Deity to tell us how to behave, to be compassionate and caring, to love our neighbour, to be tolerant and forgiving, to avoid violence and greed. No, the source of all, the creative, energising, knowing presence that underpins reality is embedded within us. Attuning to, then acting on our innate knowing of what is right and nurturing, is the basic requirement to create healthy, evolving and enduring societies.

The great philosophical, moral and religious thinkers were not alone in their wisdom. All the great mystics shared the same insight and told us a similar story about ourselves. Hundreds of years ago the mystic Rumi wrote: “What was said to the rose to make it open was said to me here in my chest.”

This is one reason the mystics in particular, have been viewed with suspicion by church authorities throughout the Christian centuries. Their beliefs about the inner knowing and innate goodness of each human being, clashed with traditional theology founded on notions of a flawed humanity, of separation from God and the need for a Saviour to reconnect humanity with Him.

Christian theology has told Christians they were born in sin, were unworthy of God’s presence with them, and that they needed the Church and its sacraments in order to access the Sacred. It told people that God could not be close to them and that only unswerving obedience to the Church could get them close to God and ultimately to God’s dwelling place in heaven. This understanding of humanity remains the official position of the Christian Church.

Ants in their nests are fortunate to be spared such negative perceptions of their species.

Christianity’s denigrating ideas about humanity have distorted people’s sense of themselves and of how they might live out their innate potential. In many instances across the world, it disrupted and destroyed traditional community life and culture.

People in the twenty first century have every right to question the Christian Church over its persistent refusal to consider new, and not so new, understandings of reality that point to a very different understanding of who and what we are as human persons.

Traditional Christian theology’s understanding of humanity is the exact opposite of what Jesus taught and gave his life for. He wanted people to change their negative understanding of themselves and to believe the good news of God’s presence within them. He urged them to use their belief in, and their experience of that presence to create God’s kingdom on earth.

The Christian Church, in its early haste to turn Jesus into a God-figure equal to or better than the Greek and Roman gods it was competing against, locked itself into disconnection theology. Ever since the council of Nicaea in the fourth century, the Church has ruthlessly silenced any thinking contrary to its redemptive theology, doctrines and creeds.

Even now, in the 21st century, a Roman Catholic bishop can silence any theologian, speaker or writer who publicly dares to question a key tenet of Catholic belief. For example, it is still absolutely non-negotiable to question the idea of a heavenly deity locking people out of heaven because of the “first sin”, or that Jesus has to be understood as the Saviour who rescued humanity from eternal separation from that deity.

As I wrote in my earlier article, “The Need for Theological Reform”, it is time to ask bishops publicly to declare if they really believe, as The Catechism of the Catholic Church demands they, and we, believe, the scientific nonsense espoused in paragraphs #389, #390 and #400 of the Catechism. This nonsense is the foundation on which the Church’s Christology is based.

Jesus yearned to empower people. The Christian Church on the other hand, has historically disempowered its adherents and continues to do so. It made people dependent on “middle management”; dependent on men with special powers who could dispense the sacred to the unworthy. The classic example in the Catholic Church is the understanding of Eucharist. Here, what was in the early days of the church celebrated as affirmation, empowerment and commitment to the message of Jesus, still plays out dependence, reception and unworthiness.

Ants know better how to organise and sustain community life. Deep within us, we in the human community know how to do that, too. If the Church returned to what Jesus taught, if it would empower, encourage and lead by example so that the followers of Jesus might accomplish here, on earth, what he dreamed was possible and of more importance than anything else: create human communities shunning violence, greed, division and fear. He taught us how to do it. Christian theology, teaching and practice crippled the “how” bit.

Michael Morwood

About Michael Morwood

Michael MorwoodMichael Morwood has an extensive background in spirituality and adult faith formation. He is internationally acclaimed for his clear and accessible writing, workshops and lectures on the need for Christians to reshape religious thinking and imagination. He lives in Perth, Australia, with his wife, Maria

Michael Morwood has over 40 years’ experience in retreat, education, parish and adult faith development ministries, and is well known in Progressive Christian movements in Australia and the USA.
 
Bishop John Shelby Spong wrote of him:
 
“Michael Morwood … is raising the right and obvious questions that all Christians must face. In his response he provides fresh and perceptive possibilities for a modern and relevant faith.”
 
 
Michael’s particular interest is in helping adult Christians examine what they believe and why they believe it, what they imagine and why they imagine the way they do.
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Opinion: The bad sermon – length and style

In at least one instance, Paul preached so long, someone went to sleep, fell out of a window, and died (Acts 20:9). I don’t think I’d recommend that as a sermon strategy.

Context, and the text itself, are likely the most important parameters to shape sermons, but the evidence is piling up that long sermons work against retention and recall of information, and speaking below the audience’s intellect and interest is another sure way to fail.

 

FOLIO OLIO: THE MOST BORING OF ANTI-SERMONS #1940

It has been said that “the best preachers develop audience awareness, always discerning how well folks are listening. Respond to their restlessness with energy, focus and excitement about the text. Is your voice lulling them to sleep? Change your pitch, pace and volume. Let the Word that has saturated you in your study overflow in your pulpit to them in the pew. You may preach as one who knows the Word, but do you preach as one who loves the Word? They’ll listen better—and sit longer.” (The long and short of sermons)

Reasonably short sermons acknowledge that our attention span is limited. As a former QUT lecturer in the Education Faculty I soon learnt about attention span. Despite continued practice of 50-minute lecture, the academic literature is full of articles and books supporting and propagating the conclusion that lectures should adhere to the 10- to 15-min attention span that is characteristic of modern students. In the book Tools for Teaching, Davis (link) states that “…student attention during lectures tends to wane after approximately 10–15 minutes.” Similarly, Wankat (link) argues that “Although student attention is high at the start of a lecture, it has reached a low point after 10–15 minutes.” When the lecture begins, most students are paying attention, and for most students that attention lasts for about 10 minutes. Indeed, McKeachie (link), in Teaching Tips (8th Ed.), has maintained that “Attention typically increases from the beginning of the lecture to 10 minutes into the lecture and decreases after that point.”  But do we need the research evidence. Isn’t it obvious? Just look at the audience after 15 minutes, or better still, stop and ask them a question about what you have said so far!

Teachers who move into conversation with their audience gain better attention also. The audience likes to feel their opinions are valued and that they are not empty vessels there to be filled.

But the difference between teaching and preaching is important. Jesus used both. They complement each other when it comes to getting a message across.

Matthew 11:1 says, “When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities”.

This is the difference between preaching and teaching in the Bible:

Preaching is proclamation. Teaching is education.

Preaching is announcing. Teaching is instructing.

Preaching is making a declaration. Teaching is making a disciple (Matthew 28:19-20).

In the original Greek that the New Testament was written in, the Bible uses one root word that we translate to the English word teach (didasko), but there are two root words that we often translate as preach (kerysso and euangelizo). Preaching should use all three. The first word, kerysso, means to announce; proclaim; make known. The second word, euangelizo, which has a similar construction as the Greek word for evangelism (euangelion), means to proclaim good news, announce good news, or proclaim the gospel.

Jesus didn’t just teach; he announced good news. In good preaching we announce and educate, a combination of proclamation and practical advice. doing one without the other is not serving the audience well. (Brandon Hilgemann)

In summary keep it down to 15 minutes maximum and experiment with mutimedia, varied voice, interaction with the audience, and combine proclamation with teaching.

Your thoughts?

Paul Inglis, March 2024

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Other Forums: UCA Assembly establishes a new platform for opinion sharing

From the launch statement:

“The Uniting Church Assembly is excited to soon be launching The Way UC It, a new ongoing series for Uniting Church opinion and analysis. In this series we’re passing the mic to you, inviting diverse perspectives on a range of contemporary issues in our Church and world. 

What are we seeing around us? What are the issues involved? How can we think theologically about this? What should the Church’s response be? Share your take in your own words. 

Through an ongoing series of thoughtful, respectful and relevant reflections, we hope to think deeply about the world around us, hear diverse perspectives on faith and life and foster dialogue. 

We are now calling for submissions from around the Uniting ChurchBelow are some examples of issues you might explore – but you can pitch us any idea.”

Go to The Way UC It for more information on how to participate.

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Resource: A Progressive Funeral Service

Rev Dr Margaret Mayman, St Michaels UC Melbourne, has kindly provided the following example to us, with this note to Joy Schloss:

Hi Joy,  Thank you for being in touch. I have an anonymized funeral service which I’ve attached. I have done some adapting over the years so can’t be sure about all of the source material. I have noted where words are closely based on a liturgy by Dorothy McRae-McMahon. All the best for your Explorers session.

Warm regards, Margaret

Celebration of the Life of NN

WELCOME AND OPENING WORDS

As we gather, we acknowledge the Wurundjeri People of the Kulin Nation, custodians of the land on which we meet, honouring their heritage and culture and praying with them for justice and for the recognition of their voice.

Good afternoon everyone, and welcome to St Michael’s Church as we gather to honour and remember the life of Name.

St Michael’s Church is a living faith community and it is on behalf of that community that I welcome you today. In our expression of inclusive hospitality at St Michael’s we say to all who come here, “wherever you have come from, wherever you are going to, whatever you believe, whatever you do not believe, you are welcome here.”

I invite all of you who are gathered here to feel at home in this place and to make it yours for the sacred time we share together remembering Name and sharing our love and care with Name and for Name family and friends.

I have known Name for xx years – details about connection, person’s faith if appropriate.

Name died peacefully last Sunday, the ending of a rich and fulfilling life. Through their illness and in the time leading up to their death, Name was surrounded by the care and love of family, by their beloved partner Name and their children, Name and Name and their families.

Today we have gathered to celebrate Name’s life and to support and show our love to their family and to all the people who will miss them deeply.

Family member names, we know how much you loved Name and can only imagine how much you will miss them. Today, and in the days to come, we offer our sympathy and our care.

May being surrounded by others who loved and admired Name bring you a sense of comfort, and in that comfort may you find strength, and peace, and hope.

All of you present today will have your own memories of Name. Remember them well. Keep talking about them and cherishing the person they were. Give thanks for their life and the place they held in yours.

As we say goodbye to Name,
we claim that all human life is valuable,
and the truth and integrity and hopefulness

which resides in each life, lives on.

Name’s life is joined now with all that is created,
stretching into the past and into the future.

Name lived their Christian spirituality with a focus on living well,

more than on traditional beliefs or creeds.

They were a faithful member of this congregation.

They were an explorer, interested in learning and extending their understanding of the interpretation of scripture and the connections it has to our daily lives.

Name lived as one who embraced the way of Jesus and the truth that life is a gift to be lived fully in the here and now. They felt a deep sense of belonging to the earth and cared passionately about its well-being and the damage done to it by human activity. With this, they held a deep reverence for life, aware of the mystery of the sacred in all of life. They took delight in the wonder, beauty and splendour of creation. They had an appreciation of the arts in music and literature. They found meaning and purpose in living by being honest and open in their relationships with others. They felt compassion for the vulnerable, advocated for the disadvantaged and the oppressed. They lived life well.

The gifts and graces which Name offered in life will not be lost in death.

The creativity which they brought to their life and relationships lies now within the lives of those who loved them and knew them and will travel into the future with them.

 Prayer intro

We recognise the importance of this occasion by encountering the depths of connection and solidarity in prayer. Prayer doesn’t depend on belief in an ‘out there’ interventionist God but rather Prayer is about deep awareness, about being present to our deepest selves and to the world in which we live in the presence of the Sacred, which is within us and among us.

Let us be still for a moment, in the presence of the sacred source of life,
bound by love and sadness, tears and laughter.

Let us hold a silence as we still our minds and hearts as we remember Name and treasure this life which we have shared.

silence

Prayer

Holy One, sacred energy, source of all life,

We gather to celebrate and give thanks for Name’s life.
We come bringing our thoughts, our memories and our feelings.

We come together to recognise the end of Name’s life,
and to remember with dignity their gifts and their struggles.

As we reflect upon the meaning of life and death,
may the assurance of eternal love enrich this experience.

In the shelter of this place,

help us to draw near to you and each other.

We pray for Name’s closest family and friends,
for those who miss them most,
that they may know peace.

May the beauty of life renew our hope.
Strengthen our compassion for each other,
and our mercy and forgiveness.

Help us find the strength we need.

In your many Names, we pray. Amen.

READING – Psalm 121

HYMN        Touch the Earth Lightly

Words: Shirley Murray

Music: Colin Gibson

Touch the earth lightly,

use the earth gently,

nourish the life of the world in our care:

gift of great wonder,

ours to surrender,

trust for the children tomorrow will bear.

 

We who endanger,

who create hunger,

agents of death for all creatures that live,

we who would foster

clouds of disaster,

God of our planet, forestall and forgive.

 

Let there be greening,

birth from the burning,

water that blesses and air that is sweet,

health in God’s garden,

hope in God’s children,

regeneration that peace will complete.

 

God of all living,

God of all loving,

God of the seeding, the snow, and the sun,

teach us, deflect us,

Christ reconnect us,

using us gently and making us one.

 

EULOGY AND REFLECTIONS

READING

Matthew 5: 3-9

When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to them. Then he began to speak, and taught them, saying:

‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.

‘Blessed are those who mourn, for they will be comforted.

‘Blessed are the meek, for they will inherit the earth.

‘Blessed are those who hunger and thirst for righteousness, for they will be filled.

‘Blessed are the merciful, for they will receive mercy.

‘Blessed are the pure in heart, for they will see God.

‘Blessed are the peacemakers, for they will be called children of God.

NOTICES

PRAYER AND WORDS OF COMMITTAL

Closing Words

As we come to the end of this time of remembering Name, we are reminded that in all reality, we do not know what happens after death and there are a range of understandings and beliefs that people gathered here will hold.

These are all ways that human beings have of making meaning out life and death and at this time it is important to acknowledge and respect our different understandings.

Whatever you believe or hope, I invite you to stand firm in your convictions as I say the final words.

 We respect and admire Name’s journey through life. We have loved who they were, what they offered to others, and we have learnt much from their life.

 As we come to the moment of farewell

part of our grief may be regret

for things done or left undone,

words said, or never said.

This is the time to lay aside those regrets

and to honour the spirit of Name,

who would not want them carried into the future.

 Let us receive that gift of generosity and go forward in peace.[1]

Prayer

In the Christian tradition,

we entrust Name’s spirit to the God we know

through the life of Jesus of Nazareth,

the God who is the source of life and love,

Spirit at the heart of the universe,

who in life and death is with us always.

 

Eternal God, by your creative power you give us the gift of life,

and in your redeeming love, you give us new life in Jesus Christ.

Confident in the love you have for all,

we commend Name into your keeping.

Hold them and let them rest this day in peace.  Amen.

 

Go now in peace, Name.

You are in death

as loved as you were in life –

Travel safely with our love.

 

Committal

In now committing Name’s body to be cremated

we do so with deep reverence,

for their body during life

was the dwelling place of a unique and beloved personality.

 

That body now returns to the living earth

but Name’s spirit lives on.

NN – Loving parent, child, spouse, friend and vocation,

Example to the many people whose lives you touched

Your life in all its fullness is honoured

Your death accepted over time

Your memory cherished always in the hearts of all who love you

In gratitude for your life and the privilege of sharing it with you, with deep reverence, we commit your body to be cremated, ashes to ashes, dust to dust.

As the tides flow, may the waves carry you gently

As the new day dawns, may the richness of life be seen in all its beauty.

As the sun sets, may the source of peace rest with you.

HYMN                  often traditional

BLESSING

For the living, it is time to leave.

May you now give to others the love that you can no longer give to Name.

For the lives you lead, are now their honour and their memorial.

 

And now let us go into the world,

glad that we have loved,

free to weep for the one we have lost,

empowered to live life well

and to affirm the hope of human existence.

 

May the blessing of Holy One,

Creator, Liberator and Surrounding Spirit

be with us all this day and forever more.  Amen.

 

Go in peace.

Compiled, adapted or written by Rev Dr Margaret Mayman,
St Michael’s Uniting Church, Melbourne.

[1] This section in italics is from a liturgy By Rev Dorothy McRae-McMahon.

* This is one of the examples we will look at in the Merthyr Road explorers on Wednesday.

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Place: Pilgrim People UC New Farm Qld

Each Sunday, members of the congregation known as Pilgrim People Brisbane worship in the Merthyr Road Uniting Church on land long inhabited by the Turrbal people before the arrival of Europeans. Since then, the property at 52 Merthyr Road has been used in a variety of ways.

We believe in our community and look to each other for encouragement, direction, love, and forgiveness.

God shows no partiality
We are a ‘no partiality’ church.

We seek to not only know Jesus, but also strive to be like him, even when it involves change in us and our daily lives.

We are asking “Who are we becoming?”
Instead of, “How will people like our decisions?” we ask, “How would God have us respond in this situation?”


Mission
?As Pilgrim People within the Uniting Church in Australia, we seek to be a visible and diverse presence of Christ in the world living lives shaped by Jesus; embodying the tradition of sacred rituals; employing our customs and gifts of language, music and art when gathering together; and offering love, care, and encouragement to all those whom we encounter on this journey. In living out the traditions of the Uniting Church, we also strive for distinction and relevance in liturgy, preaching, and music to inspire and nurture our people. On our journey, we seek renewal and recreation for ourselves, for the whole of humanity and the physical world.

Services:

2.30pm Sundays
Merthyr Road

Uniting Church,
52 Merthyr Road, New Farm, Brisbane

Are you looking for a church with a choir and organ, and that makes beautiful music?

Are you looking for a church with people who would care about you?

Are you looking for a church that uses meaningful language?

Are you disillusioned with church or religion in general?

If so, then try Pilgrim People Brisbane – an inclusive community grown out of the Uniting Church tradition.

Anyone wanting to explore their spirituality is welcome.

Organist: Steven Nisbet   Choir Leader: Adele Nisbet

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Events: Caloundra (Q) Explorers – Discussions from the Street

Explorers Group – Caloundra Uniting Church

Discussions from the Street
Join in discussing the fascinating insights of the first topic:
Is Peace possible?
“Peace: What are we talking about?”
A commentary by Redcliffe-based retired UC minister Rev Dr Lorraine Parkinson,
the writer of several books including The World according to Jesus
“Transcendence – Searching for light amidst horrors in Ukraine and
Gaza” A commentary by Francis Sullivan AO, Chair of the Mater group of
hospitals and Chair of Concerned Catholics Canberra Goulburn
Rev Dr Lorraine Parkinson


Mr Francis Sullivan AO


This series of five discussion topics in 2024 invites all to join in
discussions drawing on recent opinion papers –contributed online to the UCForum of the Uniting Church –and published by senior journalists in secular print media
These papers are available as hard copy or by email.
Future topics:
May – Your God is too small
July – Discovery and treaty
Sept – The end of organised religion?
Nov – The challenge of modern interpretation of sacred scriptures—Koran, Torah & Gospels
DATE CLAIMER: Come along on Tuesday 19th March 2.30–4.00 pm
PLACE: Caloundra Uniting Church—downstairs hall
CONTACT: Ken Williamson Phone: 0438 035 780 Email: kwil8377@bigpond.net.au

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Resource: Progressive Jews – Beyt Tikkun

Thanks to subscriber Janet Dawson for drawing attention to this when we are thinking about the situation in Palestine.

Link to website

MISSION

We believe in a Judaism of love and transformation: We heal ourselves and our world through joyful and meaningful spiritual practice, loving relationships, social activism, and revolutionary consciousness.

Beyt: A House – A welcoming, joyful space for spiritual seekers

Tikkun: Healing, repair, and transformation of ourselves and our world

A Synagogue: A Jewish Renewal community of prayer, ritual, custom, and study. We integrate spiritual and prophetic consciousness with spiritual activism to create a more loving and just world.

Without Walls: You don’t have to be Jewish, religiously observant, or in the Bay Area to pray with us, learn with us, or be a member of our community.

HISTORY

Beyt Tikkun: A Synagogue Without Walls is a spiritual home for politically progressive people, both Jewish and non-Jewish, both local to the Bay Area and throughout the world, incorporating Jewish spiritual wisdom, practices, and rituals. A central theme of Judaism is to heal and repair ourselves and the world. We uplift those parts of our tradition that embody the revolutionary consciousness characterized by love of the stranger, a movement toward freedom and justice, and a critique of imperial power and thinking. The audacity of the Hebrew prophets guides our spiritual and religious practices and mandates us to challenge oppression in all its manifestations.

This is the core of what our founder Rabbi Michael Lerner envisioned when he started Beyt Tikkun in 1996. Rabbi Lerner was mentored by Abraham Joshua Heschel at the Jewish Theological Seminary and received rabbinic ordination from a rabbinic beyt din directed by Zalman Schachter-Shalomi, the founder of Jewish Renewal. Rabbi Lerner has shaped the religious life of Beyt Tikkun and empowered us to continue his legacy.

Rabbi Lerner’s prophetic vision infuses our liturgy, our rituals, our inclusive, egalitarian, and loving community, our advocacy, and our social action. Through his involvement in social justice work and as a psychologist studying the psycho-dynamics of working people, Rabbi Lerner became deeply aware of the isolation many people experience in their day-to-day lives and recognized the centrality of creating religious communities that nurture its members. At Beyt Tikkun, we strive to co-create the community and the world we want by manifesting love and care for each other,  the stranger, and the planet. We show up for each other and for those in need.

We use traditional liturgy infused with Hasidic joy, spiritual depth, feminist wisdom, and a critical consciousness which allows us to continually innovate while retaining the core of traditional Jewish worship. We support those in Israel and Palestine who seek justice and security for all and an end to the occupation. We are aware that for peace and justice to prevail, we have to challenge the global capitalist ethos of domination, selfishness, and materialism and replace it with a new ethos of love and caring for each other and the planet. Our liturgy, our rituals, our services, and our community embrace this loving and caring ethos.

Rabbi Cat Zavis is an accomplished lawyer, spiritual social justice activist, and visionary leader with over 20 years experience in empathic and people-centered leadership and collaboration. She has served as co-editor of Tikkun magazine and executive director of the Network of Spiritual Progressives, where she has trained over 1,000 people in Prophetic Empathy and Revolutionary Love. To learn more about Rabbi Cat Zavis and listen to her teachings, click here.

As Rabbi Cat Zavis rises to the rabbinic leadership position, we accept the challenge to grow in response to this evolving and challenging era, bringing continued renewal to the expression of our faith and philosophy.

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Report: Historic Conference – Raising our Tribal Voice for Justice

An Indigenous theological revolution.

Uniting Church President Rev Sharon Hollis was one of a number of Christian leaders invited to respond to presentations by Indigenous theologians and leaders at the ecumenical Raising our Tribal Voice for Justice conference organised by the University of Divinity in collaboration with the School of Indigenous Studies.

By Assembly Policy and Advocacy Officer Raúl Sugunananthan

The historic conference, Raising our Tribal Voice for Justice: An Indigenous Theological Revolution, took place last week in Melbourne. Held by the University of Divinity in collaboration with the School of Indigenous Studies, the ecumenical conference brought together Indigenous theologians and church leaders from across the country.

“I lament and confess that we are not an honourable partner yet in that Covenant. “

I was personally struck by the stories of ongoing struggle for First Nations communities. The disproportionate incarceration of children is still shockingly high, traditional lands are still being exploited for commercial interests and calls for treaty are scarcely being answered.

On the last day, several heads of churches responded to the conference, including the President of the Uniting Church Rev Sharon Hollis. Rev Hollis expressed the deep commitment of the UCA to walking with First Peoples, but also acknowledged our failure to live up to the promises we have made.

“There are things that as a Uniting Church we are seeking to do – to own the history of the parts of the Church that came into union in 1977, our predecessor denominations. There are things we are doing to seek to create structures where Indigenous People can have more self-determination. But I know that whatever we are doing, is not enough,” Rev Hollis said in her response.

“I am conscious particularly that there is a Covenant between the Uniting Aboriginal and Islander Christian Congress and the Assembly. An agreement-making document that speaks of evil, and speaks of our sin, and speaks of our desire to lament, and repent, and to do more.”

“I lament and confess that we are not an honourable partner yet in that Covenant. I can’t commit the whole Uniting Church to being an honourable partner, but I commit as the President of the Assembly to keep speaking this truth, and keep calling us to do better.”

The conference also took time to recognise the efforts of Aboriginal and Torres Strait Islander leaders who have made great contributions to the Church, including the Award of Doctor of Divinity (honoris causa) to Dr Aunty Jean Phillips. The honour acknowledes a lifetime of leadership and her enduring efforts to building understanding and reconciliation for First Nations people.

For many, the conference marks a turning point for our Church. We must reverse the colonial assumption that Second Peoples are the theological teacher. Now is the time for the Church to understand it must learn from Aboriginal and Torres Strait Islander peoples. My hope is that we more deeply commit to resourcing Indigenous Christian leadership and strengthen our calls for justice for First Peoples.

Read the response from UCA President Rev Sharon Hollis in FULL

Images: University of Divinity. Credit: Chris Kapa

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News: Lloyd Geering celebrates 106 years

Yesterday Lloyd Geering turned 106. We reflect on his life as an influencer of critical thinking about traditional Christian teaching, beginning with a clip from this conversation at his 100th birthday.

‘I have a great deal of optimism’ – famous Kiwi atheist Sir Lloyd Geering celebrates 100th birthday – Bing video

Sir Lloyd George Geering ONZ GNZM CBE (born 26 February 1918) is a New Zealand theologian who faced charges of heresy in 1967 for teaching that the Bible’s record of Jesus’ death and resurrection is not true. He considers Christian and Muslim fundamentalism to be “social evils”. Geering is emeritus professor of religious studies at Victoria University of Wellington. In 2007, he was appointed a Member of the Order of New Zealand, New Zealand’s highest civilian honour, limited to 20 living people. Geering turned 100 in February 2018.

Early life and family

Geering was born in Rangiora on 26 February 1918, the son of Alice (née Johnston) and George Frederick Thomas Geering.[1][2] The family spent four years in Australia from 1927 to 1930, where Geering was dux of Warrnambool Elementary School, before returning to Dunedin.[3][4] He was educated at Otago Boys’ High School between 1931 and 1935, where he was dux in his final year and vice-captain of the hockey 1st XI.[3][4]

In 1936, Geering went on to study mathematics at the University of Otago, graduating Bachelor of Arts with first-class honours in 1940.[3][5] While at Otago, he continued playing hockey and was a member of the university’s first-grade team. He was also active in university dramatic productions, debating and the Otago Student Christian Movement, being elected president of the latter in 1939.[4] In 1939, Geering was nominated for a Rhodes Scholarship by the University of Otago.[4]

Geering “embraced” the Christian tradition in 1937.[6] After completing his BA(Hons), he entered Knox College as a theological student in 1940, and was exempted from military service in World War II.[3] He later said:[3]

I was a pacifist anyway by this stage. I took my Christian convictions so seriously that I couldn’t reconcile them with being a soldier.

On 22 May 1943, Geering married Nancy Marie McKenzie at Trinity Presbyterian Church, Timaru.[7] The couple had two children before Nancy Geering died from tuberculosis in Dunedin on 4 October 1949.[3][8] On 20 November 1951, Geering married Elaine Morrison Parker, a speech therapist, and they went on to have one child. Elaine Geering died in 2001.[1][9][10] Geering married Shirley Evelyn Adams in 2004. She died at the age of 95 in 2021.[11][12]

Career

Geering was ordained as a minister of the Presbyterian Church of Aotearoa New Zealand (PCANZ) in 1943 and practised as a minister in Kurow; Opoho, Dunedin (1945-1950); and St James, Wellington (1950-1956) before turning to theological teaching. He was the honorary associate minister of St John’s Church in Wellington from 1971 to 1983. He was named honorary assistant at St Andrew’s in Wellington in 1989. Geering remains on the register (Fasti) of New Zealand Presbyterian ministers.[13]

Geering has held the positions of professor of Old Testament studies at Presbyterian Church Hall, Brisbane, Queensland, Australia (1956-1960), professor of Old Testament studies at Theological Hall, Dunedin (1960-1963), and principal of Theological Hall, Dunedin (1963-1971). In 1971, Geering became the foundation professor of religious studies at Victoria University of Wellington and held this position until his retirement in 1984 when he was appointed professor emeritus. In 1983, he became a lecturer at the St Andrew’s Trust for the Study of Religion and Society.[13]

Geering is a member of the Jesus Seminar and a participant in the Living the Questions programme, an alternative to the evangelical Alpha course, which he calls “dangerous indoctrination” growing among mainstream churches.[citation needed] He is also a member of the Sea of Faith Network (New Zealand), and St Andrew’s On The Terrace, as well as principal lecturer at St Andrew’s Trust for the Study of Religion and Society.

Heresy charges

In 1967, Geering gained a high-profile when he was charged with “doctrinal error” and “disturbing the peace and unity of the (Presbyterian) church”.[14] The case was brought before the 1967 General Assembly of the PCANZ, and dismissed without being much discussed.[15] The charges were brought by a group of conservative laymen and a conservative minister. During his church trial, he claimed that the remains of Jesus lay somewhere in Palestine and that the resurrection had been wrongfully interpreted by churches as a resuscitation of the body of Jesus. He also rejects the belief held by all monotheistic faiths that God is a supernatural being who created and continues to look over the world.[16]

Later life

Geering’s second wife, Elaine, died in Cromwell on 19 August 2001.[10] In 2004, Geering married Shirley Evelyn White (née Adams).[17]

On 26 February 2018, Geering celebrated his 100th birthday, emulating his father who also reached 100 years of age.[18]

Shirley, Lady Geering, died in Petone on 1 October 2021.[19]

In 2021, Geering joined the group Intergenerational Climate Ambassadors, established in 2020 by scientist Jim Salinger and Sophie Handford, a K?piti Coast district councillor.[20] At the time, Geering said:

“Fundamentalist Christianity would regard things to be in the hands of a God who controls. That idea of God has just vanished really. We now know that we are in the hands of natural forces in the world, and because of what humans have done to the earth, they have produced a situation where the temperature’s going up all the time – and it will reach a limit which we can’t survive.”[20]

Honours and awards[edit]

In 1976, Geering was conferred an honorary Doctor of Divinity degree by the University of Otago.[3]

In the 1988 New Year Honours, Geering was appointed a Commander of the Order of the British Empire,[21] and in the 2001 New Year Honours he was made a Principal Companion of the New Zealand Order of Merit, for services to religious studies.[22] In the 2007 New Year Honours, he was appointed a Member of the Order of New Zealand. In 2009, he accepted redesignation as a Knight Grand Companion of the New Zealand Order of Merit, following the restoration of titular honours by the New Zealand government.[23]

Geering is a patron of the Coalition for Open Government.

Selected publications

  • Portholes to the Past: Reflections on the early 20th century (2016). Wellington, Aotearoa New Zealand: Steele Roberts, ISBN 978-0-94749333-2
  • On Me Bike: Cycling round New Zealand 80 years ago (2015). Wellington, Aotearoa New Zealand: Steele Roberts, ISBN 978-1-927242-93-3
  • Reimagining God: The Faith Journey of a Modern Heretic (2014). Salem, OR: Polebridge PressISBN 978-1-59815-156-5
  • From the Big Bang to God: Our Awe-Inspiring Journey of Evolution (2013). Aotearoa, NZ: Steele Roberts, Salem, OR: Polebridge Press, ISBN 978-1-59815-139-8. Ebook ISBN 978-1-59815-140-4
  • Such Is Life!: A Close Encounter With Ecclesiastes (2010). Aotearoa, NZ: Steele Roberts, ISBN 1-59815-023-5
  • Coming Back to Earth: From gods to God to Gaia (2009). Salem, OR: Polebridge Press, ISBN 1-59815-016-2
  • In Praise of the Secular (2007). St Andrews, ISBN 0-9582880-0-3
  • Is Christianity Going Anywhere? (2004). St Andrews, ISBN 0-9583645-8-3
  • Wrestling with God: The Story of My Life (2006). ISBN 1-877242-36-5
  • The Greening of Christianity (2005) ISBN 0-9583645-9-1
  • Christianity without God (2002). Salem, OR: Polebridge Press, ISBN 0-944344-92-5
  • Christian Faith at the Crossroads (revised 2001). Salem, OR: Polebridge Press, ISBN 0-944344-83-6
  • The World to Come: From Christian Past to Global Future (1999). Salem, OR: Polebridge Press, ISBN 0-944344-76-3
  • Tomorrow’s God: How We Create our Worlds (1996). Salem, OR: Polebridge Press reprint 2000, ISBN 0-944344-81-X
  • In the World Today (1988)
  • The World of Relation: An Introduction to Martin Buber‘s I and Thou (1983)
  • Faith’s New Age: A Perspective on Contemporary Religious Change (1980)
  • Resurrection – A Symbol of Hope (1971)
  • God in the New World (1968)

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News: Vale – William (Bill) Wallace

Loss of Progressive Hymn Writer

Colleagues,

I have just received out of New Zealand, a notice from Michael Wallace that his father, William (Bill) Wallace died this evening, aged 90. A long-time ‘progressive’ I have known Bill for many years and am saddened by this news.

Rev Rex A E Hunt, MSc(Hons)

Progressive hymns – from our own Bill Wallace

An amazing collection of Bill Wallace’s progressive hymns (words, music scores and mp3 files), available for free download from  Progressive Christianity, and the Methodist Church of New Zealand Te Haahi Weteriana Aotearoa. Collections include Boundless Life (35 hymns), The Mystery Telling (48 cosmic hymns), Aotearoa (21 hymns), Sing Young Sing Joyfully (40 hymns for children), Festive Worship ( 17 hymns for festivals of the Christian year), and Seasoned Celebration (5 hymns for nature’s seasons).

 

William Livingstone Wallace (Bill), a retired New Zealand Methodist Minister and long-time member of Durham Street Methodist Church, is one of the most prolific contributors to Progressive Christianity, where on that website alone he has over 200 hymns and 260 pages of other worship material. His hymns have also appeared in 13 different denominational hymn books and 17 other hymn collections.

Bill says that his work springs from communicating with the fire in his gut and his observation of both the internal and external aspects of the Cosmos. Since an early age he has been both sympathetic to and critical of the church.  At varsity he found an intellectual home in the ecumenism and radicalism of the Student Christian Movement and at theological college was frustrated to discover that neither these nor liturgy were regarded as major elements in the curriculum. In parish life he found that writing hymns was a more acceptable way of presenting radical thoughts than sermons. They allowed these thoughts to slide into the mind on the back of music.

His radicalism sprang from his experiences as a labourer and his exposure to great inequality in the Philippines. It was these that led him to abandon the idea that wealth is a gift from God and with it the belief in an intervening deity. Bill found his true spiritual home when he was introduced to the Christian mystics, especially Hildegard of Bingen and Meister Eckhart. This explains why he has sometimes been called a prophetic mystic.

He holds a B.A. in philosophy and a Dip.Ed. and is the author of seven published collections of his hymns as well as the material on this website. His aim is to help people be empowered by the divine within them and the Cosmos and to work to overthrow the forces of personal and institutional greed which destroy both the ecosystem and human society.

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Event: Redcliffe (Q) Explorers – The War in Gaza

 

On Tuesday 5th March we will take a close look at a subject that must be very familiar to everyone who’s not completely avoiding radio and TV newscasts.

 The war in Gaza and the subject of Israel and the Palestinians, especially Hamas, is 24/7 in the media.  Our March meeting, designed by Rev. Dr Lorraine Parkinson, will provide an opportunity to discuss and learn about why relations between Israel and the Palestinians are what they are in 2024. Three of our regular members (Pam Raff, Graeme of Morayfield and Martin Atkins) will speak about the historical aspects of the conflict, amply illustrated by pertinent video clips.  The presentations aim to give a balanced view of the circumstances from both sides of the conflict, and after each talk there will be time for discussion.

The session will commence at 6:30 p.m. in the Ocean Room, Redcliffe Uniting Church (cnr Anzac Ave and Richens St Redcliffe). There will be an opportunity during the presentation to break for light refreshments. Entry is free, but a small donation to offset costs would be appreciated.

All are welcome and encouraged to participate in a serious, respectful and stimulating conversation where all points of view are open for discussion.

If you’d like to know more about the Redcliffe Explorers, please contact the convenor by calling or texting on 0401 513 723.

Peace,

Ian

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Event: Webinar from Pax Christi Victoria

Thanks to PCNV for drawing our attention to this Webinar from Pax Christi Victoria.

Click here for Webinar Flyer

 

Click Here for Pax Christi Letter

This may be of interest to you.

Pax Christi Victoria Webinar
Military Security or Human Security?
A Vision for Australia today

 

Pax Christi Victoria invites you to participate
in this interactive Webinar
Thursday 29th February 7.00pm – 8.45pm
Cost: $10.00
Please register here via try booking:
https://www.trybooking.com/COUXD

For further information contact: Catriona Devlin on 0419 109 830 OR
Harry Kerr: 0424 950 852

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Event and News: St Lucia (Q)

St Lucia Spirituality Group
Newsletter February 2024

Greetings

Our last meeting of the Butterfly series was held on 6 February. Twenty spiritual seekers attended our zoom meeting and discussed the topic “Death and Rebirth”. Some participants shared personal experiences of life transitions that were major changes, emotionally distressing and processed over a long timeframe. Comments were made about the importance of proper endings to occur, without which new beginnings are difficult or stillborn. Discussion also centred on the period of liminal space (or neutral zone) which can be characterised by indecision, anxiety, disharmony, and uncertainty.

It was stressed that moving from endings to new beginnings is not like a simple step through a door. An analogy was made between the experiences in liminal space and St John of the Cross’ agony in his Dark Night of The Soul. Reference was also made to the relationship between the transitions model and the Easter Trilogy, with Good Friday representing endings, Easter Saturday representing the distressing neutral zone and Easter Sunday representing new beginnings. Our discussions, and indeed the briefing paper, focused on transitions during one’s life. Some participants were disappointed that we did not discuss permanent death and the afterlife. Perhaps this points to a future topic!

Butterfly Series – Next Meeting

The next episode of the Butterfly series will draw attention to the phenomenon of a Victim Mentality, explain it and encourage the reader to reflect on its occurrence in their own life, the lives of friends and relatives, groups, or entire cultures. The daily news broadcasts serve up a cocktail of stories about suffering through car crashes, domestic violence, fires, earthquakes, wars, and the like. Victims are often interviewed, and their suffering is red raw. When that suffering takes over one’s life, is not worked through and overcome, does not give way to forgiveness, then the victim develops a victim mentality that —like a drug—makes them feel good for a while, but then sucks the life out of them.

The briefing paper reproduces an article on this subject, entitled “Beware the Dangers of a Victim Mentality”, written by Akos Balogh, a Hungarian born Australian. Thank you to Brendan O’Sullivan for suggesting the topic and bringing the article to our attention.

This paper is available upon request or on our Facebook page. Our Episode 27 meeting will be held on Zoom at 6:00pm AEST on Tuesday 5 March 2024. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au. CAUTION: If you are on Daylight Saving Time, be careful about the time.

Also, if you intend to join the meeting, please store this email in a safe place so that you can easily retrieve it and so ensure that you are able to join us.

Topics for 2024

We are looking for potential topics for 2024. Are there any issues on which you would like to hear the group’s opinions? Is there something that has been particularly concerning you in your spiritual journey? We’d like to hear about it, particularly if you are prepared to work with us on preparing a discussion paper. If so, let us know.

Discussion groups

Our objective for this group is to promote the discussion of ideas, building a community of seekers. This is more likely to happen in small, intimate groups. Is there anyone in your local area you could meet for coffee or breakfast as part of your journey? John and Robert meet with a few others for breakfast each month, but their group started with the two of them meeting for coffee and chatting. Who could you invite?

We are aware of some members looking for groups to join in places like Noosa, Kenmore (Brisbane), and Sydney. Do you have one? Please let us know. If you would like to be notified if we are aware of others seeking to form a group, please let us know your suburb/town/postcode. Please understand that if you give us this information, you are also giving us permission to share it.

We believe the future of our churches lies in these small groups.

Website – HELP PLEASE!!!

As our community continues to grow, it is time to design and launch a web site. Our Facebook page offers only limited access but has an increasing amount of material that could be accessed more widely. We are seeking to identify a person with professional web site design experience (or a highly skilled amateur) who would be willing to assist us for a reasonable fee. If you know such a person, could you please provide their contact details to us slsg4067@gmail.com?

Our Newsletters & Facebook Page

  • Do you know anyone who might like to receive these newsletters too? They can easily subscribe for our newsletters and other news by clicking on this link.
  • We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.
  • Our Facebook page has all past newsletters and discussion papers available under “Files” for viewing and download.
  • You can also contact us by email slsg4067@gmail.com.

Go well…

John Scoble & Robert van Mourik

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Opinion: Choices matter

From subscriber: Bev Floyd.

WARNING!!

There is untold vitality and opportunity for those who reach the centre of their being. It is a way made possible by a focus on one thing… being one’s true self. As Soren Kierkegaard said, ‘Purity of heart is to will one thing.’

As we go along life’s path we meet many opportunities for choice. Each choice we make affects everything and everyone. It does!

We now know that the whole world is ‘connected’. The old song about our ‘knee bone being connected to our thigh bone…’ etc is not just about our bodies. It tells a truth about bees and tides and clouds and plants and on and on and on. We are a part of everything and although our choice may be small in the scheme of things, it will have an impact.

I recall from my Sunday school days the words of Paul, ‘…if the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason stop being part of the body.”

So… choices matter. Even small choices can change the direction in which we are heading… and can change the world.

Some will not choose love. They will choose anger and hatred, spite and power. That’s what happens when we are allowed to choose. Sometimes we make a wrong choice.

There is evil in the world. Depravity, unlove, hatred, spite, jealousy, anger, bitterness…

I am not sure why or how it comes about… Is it more in some people’s being when they are born? Is it the result of gradual decline? Does it come about because the social environment is skewed? Is it built into the way things are so there is a clear choice between good and evil?

I do not know. I only know how hard I have had to battle the forces of ‘unlove’ in my own personality. Some came from my inborn personality. Some came from the environment around me. Each step forward was    a struggle. Nor was it all progress.

Yet I was also blessed with examples of goodness and kindness and empathy that guided me towards a better path. I took hold of examples from literature and from history. I found supportive friends.

I was part of a ‘religious’ environment. I was a church-goer. I regularly heard sermons about goodness and love.

So… now… you may ask, why do you speak out against ‘organised religion’?

I will still… and always… acknowledge the benefits I’ve had from being part of it. But, as John Shelby Spong (an American Anglican bishop) said ‘Christianity must change or die’. That is because it is not listening to the many secular discoveries that have changed the way we should be thinking and believing.

‘Organised religion’ (in my case, the Christian version) needs to re-interpret its message. The message of creation, of ‘salvation’, of the role of the bible. And that is just the tip of the ice-berg.

I have friends who think it may be possible for the ‘church’ to change. They work within the system to try to bring about change.

For myself, I have decided to concentrate on the future. The choices we make depend on correct information. That depends on searching for and recognising truth.

‘What is truth?’ Asked Pilate as he was asked to sentence an innocent man. Indeed. What is it? Where can we find it? Often it is no longer a concern of churches. Well… in many.

I reckon everything hangs in the balance. The future is at stake. Small decisions we make may change the way things go.

Let’s make right choices.

oOo

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A Scripture Reflection: Hope is everpresent

I am about to do a new thing: now it springs forth, do you not perceive it? I will
make a way in the wilderness and rivers in the desert.
Isaiah 43:19

From A Way in the Wilderness, (c) 1994, renewed 2023, M.J.R. Dodd, PO  Box 462, Edgecliff, NSW,2027, Australia


Away in the wilderness and rivers in the desert? Surely not!

The very essence of this work is that whatever your experience of life
however grim or bleak– in such manner as disaster may have manifested
itself– be it a business disaster and debt or imprisonment or illness or
lovelessness or disloyalty– resuscitation is available and hope
ever-present. It is small surprise that the title of this little opus is taken
from this wondrous verse in this most luminous of chapters of wisdom. In
the directness of the language of this whole remarkable chapter lies the
immediacy of the relief you are seeking.

This very moment, this very instant, a cure is available to you of truly.
cosmic proportions. Whatever those dismal stories that so beset you round
(to quote John Bunyan’s pilgrim) they can be set at nought. Revival can
occur now– the new start can begin this very instant– not the new start
that may be but the new start that is!

Away in the wilderness and rivers in the desert? Surely!

In the acceptance that deep within the silence and stillness in the separation
of all that you are from every pressure will come not merely the discovery of
ways in the wilderness but also the full refreshment of rivers in the desert
lies all truth. You can find new definitions and panoramas of blessing–new
discoveries that wherever you are and however blighted or burdened, cure
and resuscitation are at hand– instantaneously, and spontaneously.

Not the stuff of the fool but the advice of the wise.

As you scoff and reject, you are losing time and missing the very
opportunity of escape that you desire. It is up to you to make the boldest
dash for freedom- now- at this very moment, and in this very place. The
journey you will need to make is entirely within you– it is a journey of
change on scales that are truly cosmic but yet scales that totally justify the
measure of the journey you seek and the relief from all that pains that you
so demand.

Only you can make that journey but equally only you will find the rescue and
escape you seek from whatever it is that causes you distress.

A way in the wilderness and rivers in the desert? Yes, for the thirsty and for the
thirsty enough. Are you really one of them?

Max Dodd

For the full publication of reflections send an email to Max.

oOo

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Event: Merthyr Explorers, New Farm, Q – An Alternative Funeral

 

Merthyr Explorers’ February meeting will be in March!
Please take note of the change of date to –

Wednesday 6th March.

I hope you will still be able to attend. Dr Steven Nisbet will lead our exploring on the topic of
“An Alternative Funeral: an exploration of new language for funeral and memorial services”

Please bring along some suggestions for the liturgy –

  • readings,
  • prayers,
  • music,
  • farewell statements,
  • committals,
  • format,
  • setting,
  • etc.
  • An example of a ‘progressive’ service by Rev Rex Hunt can be found here. It will form part of our discussion at the meeting. Please bring along a copy to the session.

Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea
10:30 am we begin our exploring of the topic.
A donation of $5 towards costs is appreciated .

Some of us have lunch together at Moray Cafe nearby, so please stay if you can.

PS: The following two sessions will be:

Wednesday March 27th – a Jesus seminar with Brian O’Hanlon

Wednesday April 24th – Quantum Physic, Consciousness and Creation with Les Savage

oOo

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Reflection: An Invitation to the Seventh Story

This week Richard Rohr brings this reflection:

Gareth Higgins and Brian McLaren describe how Jesus invites us into the Seventh Story:

 

 

 

 

 

 

 

[Jesus] radically interrupted the six stories, saying that instead of getting stuff and keeping others from getting stuff, you can’t actually possess stuff for yourself alone in the first place. Instead of building walls, you are invited to show the same kindness toward your neighbor as you would want them to show to you, to celebrate his joys, to grieve her losses. Even more provocative: instead of defeating enemies, you are asked to love them. We call this the reconciliation-liberation story.

The most revolutionary, if you will, part of the Seventh Story … is this: in each of the six stories, humans are masters of “our” domain, the world is divided into “us” and “them,” and the purpose of life is to be a selfish economic unit, producing bounty to keep for yourself and your group. The six stories are all based on reacting to other people’s desire; they invite separation at best, and violence at worst; and they seek to avoid suffering…. And in a world where we have the power to destroy ourselves, they are evolutionarily inappropriate.

But in the Seventh Story, human beings are not … masters of “our” domain, but partners in the evolution of goodness.[1]

McLaren discusses freedom to create a better story, and how Jesus lived out the Seventh Story:

I think it would be dangerous if there was some version of the Seventh Story imposed upon everybody to achieve world peace. There is something about the Seventh Story that needs to be powerful without exercising power, and needs to be persuasive without backing people into a corner. Something about it has to involve freedom and discovery and choice….

What we need isn’t a storyline that wants to erase all the others. What we need is story space that invites people, in whatever story they’re part of, to stop and wonder, “I don’t like where this story is going, and I don’t like how this is going to end. Is it possible there’s a better story to tell? Could we make a change and find a better ending?” That, to me, is what good news is about. For example, Jesus went around saying, “Repent.” I don’t think that necessarily means we should feel guilty and shameful about things we’ve done. I think it means rethink the story of your lives and open yourself to a different and better ending.

Jesus doesn’t give up on his story, but to the very end, he lives this Seventh Story. In the resurrection stories, he doesn’t come back saying, “Okay, enough of that love story. I’m going to come back a second time to get revenge on all those people.” The story of the resurrection is, “Let’s keep this story going.” He tells his followers to go into the whole world and keep this story going. Jesus lives and dies by a story of love, and the protagonist of the story is love. [2]

References:
[1] Gareth Higgins and Brian D. McLaren, The Seventh Story: Us, Them, and the End of Violence (Brian D. McLaren and Gareth Higgins, 2018), 122–123, 124. For further resources, see The Porch Community.

[2] Adapted from Brian McLaren and Gareth Higgins, “The Seventh Story,” Learning How to See, season 5, ep. 8 (Albuquerque, NM: Center for Action and Contemplation, 2023), podcast. Available as MP3 audio and pdf transcript.

Authors: 

Brian McLaren: A Progressive Christian Voice
Brian McLaren is a prolific writer and speaker who challenges traditional Christianity with his progressive and inclusive vision.
Gareth Higgins was born in Belfast in 1975, grew up during the Northern Ireland Troubles, and now lives in the US. He writes and speaks about the power of storytelling to shape our lives and world, peace and making justice, and how to take life seriously without believing your own propaganda.
oOo
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Reflection: The changing concepts of God

From subscriber and explorer: Peter Robinson

GOD – CHANGING CONCEPTS Discussion Paper – ‘God on a Page’

There is a difference between the experience of God and the explanation of the experience. Theism is a human explanation of the experience of God. It is culture bound in imagery and symbol.

Personhood is the deepest expression of our consciousness as human beings. We describe everything in terms of this reality and tend to think of God after the analogy of a person. The same may be true for every other creature. Xenophanes said it in the fifth century BC, “If horses had Gods, they would look like horses.”

Our concepts and images of God have been evolving as long as human beings have been around. In Animism, which appears to have been the earliest form of human religion, God was defined as multiple spirits in a spirit-filled world. These spirits caused everything that human beings observed in earth and sky – the sun moved, the moon turned, the sky turned black with thunder and lightning, flowers bloomed, and trees bore fruit. Animism sought to help us as humans to relate to and win the favour of these animating spirits.

When we humans moved into agricultural communities around 10,000 years ago (as inter-glacial period warming gave rise to more benign conditions), God was defined in terms of the processes of fertility. When we grew into tribes on our way toward nation states, God became a tribal deity. In the Gods of Olympus, animism and tribal deities were merged into a hierarchy of Gods ruled by a chief of the Gods (Jupiter, Zeus) but with animistic functions still defined by spirits (Neptune and Cupid, for example).

Finally, we moved to a concept of God’s oneness, in Zoroastrianism, oldest of the monotheistic world religions. God began to grow vaguer and more mysterious. Here we first find teachings on individual judgment and salvation, heaven and hell, bodily resurrection, a general last judgment, and life everlasting, elements later taken up in Judaism (following Jewish exile in Babylon) and in Christianity and Islam. In Hebrew Scripture, God is identified with ‘wind’ (Ruach) and the more personal ‘breath’ (Nephesh), that which brought life, concepts that evolved into the word Spirit. God was held up as ‘the one true God’ yet remained a tribal deity. In Hebrew experience, God was unapproachable, unknowable, and referred to as G–d.

Gradually the idea of God moved from one of Spirit(s) to the idea of God as an objective external Being, conceptualized to be more like us. It is said, God made us in His image – and we humans returned the favour. Jesus’ teaching moved people from the idea of a remote vengeful God to that of a loving ‘Father’ figure to whom we might personally relate. God was identified with love, expander of life, and evolved into an understanding of the Christ figure as ‘love incarnate’. God became personified and imagined as one who embodies, thinks, and acts our highest values and ideals, and ultimate concerns. In our understanding from ancient scripture, we have given weight to certain metaphors, and downplayed others.

Our human worldview continues to evolve, with broadening understanding of the physical universe, nature, and our human place, and so too our ideas of God. The idea of God as pervasive spirit is re-emerging (Christian panentheism) where God is spoken of as Ground of Being and Spirit of Life. Not as ‘a Being’ but as Spirit of ‘Being’, infusing all of life. God ‘in us and through us, in all things and through all things.’

Concepts of God have been born, changed, and died and that process continues. As our world knowledge expands, ideas of God will expand and change with it. Our notions too, of gathering worship and prayer. I do not feel that anyone of us can fully define or explain God, whether we image God as the Holy, Spirit of life, the Sense of Transcendence, the More, or anything else. However, I do believe we can experience this indwelling Essence. I know no better way to describe it, in my culture, my language, except as “God”.

History teaches us the word “God” is never static; it is always in flux, ever changing. So, what do we do? I suggest we allow the name to evolve.

Peter Robinson

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Reflection: Charles Birch on God

Thank you to Max Dodd for recalling this great thinker:

CHARLES BIRCH (1918-2009) – Address St. Stephen’s Church, Macquarie Street, Sydney, Australia, Sunday 7 February 1965 –

“The God beyond God.”

“Your concept of God is getting in the way of God. The name of the infinite and
inexhaustible depth of life that is the eternal spring of life that is lived to the full
is God. That depth is what the word of God is all about. And if the word God
has not much meaning to someone here this morning, and this is true of many
people today, then translate it until it speaks to the depths of need in your own
life. Perhaps in order to do so you must forget everything traditional that you
have learnt about God, perhaps even the word itself. It is authentic living that
counts now, not words.”

“But this is to read the phrase “knowing Jesus” on the surface and not in depth.
In terms of personal participation in his being we cannot know anyone better
because his life is the fulfilment of human life and that is valid for everybody.
Think back to the metaphor of the well. Our lives are wells. But they are not
wells each sunk into its own private pool. Each can be sunk into the common
sea beneath the surface, the common resource on which all humanity can
draw…….So too a man grown mature in mind and spirit knows that all the
raining he can do will not fill his empty bay, that only when the tide comes in
from the deeps beyond his making can his need be met. God is that sea. God is
the rising tide.”

“Formal religion did not mean anything to the woman at the well……It does not
mean much to many young men and women whom I know who have rejected
it. But I find that these same young people have an insatiable thirst for the sort
of life that Jesus called the water of life. They have a great emphasis and yearni
ng for the richness of life that Jesus spoke about at the well. Many of them
would sit by that well hour after hour and speak with Jesus. They want to know
who they are, why they fail, what they should reach toward. They want, as one
of them said to me recently, a sense of hope in life, a sense of hope moreover
that is bigger than themselves. That precisely is what the water of life and the
eternal spring are about.”

“Jesus does not call men (sic) to a new religion but to life. This is life to know God
not the God of formal religion that the atheists have rejected and that the world
is now rejecting but the God beyond God.”

Charles Birch, Templeton Prize Winner

oOo

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Event: Book Launch in Brisbane

The life and story of Pastor and activist Don Kawanji Brady.

Friday, 1 March

Book Launch: Yalanya (That’s the way it is)

Join us at State Library of Queensland for the launch of Yalanya (That’s the way it is).

By kuril dhagun, State Library of Queensland

Date and time

Fri, 1 Mar 2024 11:00 AM – 2:00 PM AEST

Location

Auditorium 1, level 2

State Library of Queensland Stanley Pl South Brisbane, QLD 4101

About this event
  • 3 hours
  • Mobile eTicket

Don Brady (Kawanji) was a prominent Aboriginal leader in Queensland through the 1960s and 1970s. He was a descendant of the Gu Gu Yalanji people from the Cape York region.

He was a foundation member of the Brisbane Tribal Council and actively involved in the campaign to abolish the Aborigines and Torres Strait Islander Act. Don was instrumental in the establishment of the Aboriginal Legal Aid Service in Queensland and active in the revivial of dance in eastern Australia with the Yelanji dance group.

Wayne Sanderson

oOo

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Report: Seminar planning at Merthyr Explorers (Q)

Yesterday’s brainstorming workshop at New Farm, Brisbane may be of interest to other groups planning their year.

A well-attended and fully engaged group met to develop our plans for 2024 and base this on well considered values and purposes. The result in brief summary was as follows:

Criteria/Values that will guide our thinking about our seminars:

  • Using culturally relevant language.
  • Involve scholars, influencers and commentators.
  • Draw on contemporary theology, recognising diverse interpretations.
  • Acknowledge religious and philosophical diversity.
  • Be informed by Gospel rather than Credal values.
  • Focus on relevance.
  • Reflect any situational ethics.
  • All seminars open to the public.

The Purposes of our discussions:

  • To challenge our thinking
  • To connect with the modern world
  • To develop progressive thinking
  • To widen our perspectives

What we don’t want to happen:

  • Build a bubble around ourselves.
  • Become ‘Pharisees’ by not engaging with other viewpoints.
  • Create an ‘us and them’ mode that makes the Church the enemy.

Ideas to be developed into 2024 seminars:

  • Examining the resources available to progressives
  • A place for young people in the progressive community
  • Nurturing Progressive Christianity with children
  • Designing an alternative funeral
  • The interface of science, religious belief, the meaning of life
  • Invited speakers such as Julia Baird, Val Webb, Lorraine Parkinson, etc.
  • Role of Consciousness in Spirituality
  • Living in Harmony (the study series)
  • Multifaith and Interfaith engagement
  • More on Spong
  • Contemporary music and songs
  • Compassion as the foundation of Christianity, not credal statements.
  • Jesus – nature, love and metanoia
  • Contemporary prophets in our world
  • Why people retreat into bunkers in politics and religion (Meryem Brown)
  • What prevents some parts of the institutional church from being open to progressive thinking.
  • A hermeneutic of resistance
  • Education for human flourishing in a time when tertiary humanities studies are diminishing.

oOo

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Event: The Symphonic Odyssey with Brian Cox

Redcliffe Explorers

Dear fellow Explorers

The first important message is that this year the Redcliffe group will be meeting on the first TUESDAY of the month (not Monday), but still at the same place and time.

Our first gathering for the year, on 6 February, will focus on our (humanity’s) place in the universe, what that means to us, and how our understanding of the cosmological significance of Homo sapiens has changed since the Enlightenment. We’ll be viewing the Symphonic Odyssey with Professor Brian Cox, with the Sydney Symphony Orchestra providing a stimulating and reflective accompaniment to many staggeringly beautiful images of planets, stars, galaxies and galactic clusters from various space missions and orbiting telescopes. We hope you can come and share this experience with us, and join in some deep discussion about the big questions common to all the world’s religions.

The viewing will start at 6.30pm p.m. and we’ll have a refreshment break mid-session. As usual we’ll meet in the Ocean Room at the Redcliffe Uniting Church (cnr Anzac Ave and Riches St, Redcliffe) where there’s plenty of off-street parking. There is no charge, but a small donation to help cover costs will be greatly appreciated.

Cosmologist Brian Cox joins the Melbourne Symphony Orchestra in a unique concert to explore universal matter and meaning.

Brian Cox OBE, Professor of Particle Physics at The University of Manchester, discusses how, having formulated a theory of gravity, Albert Einstein set about applying it to the evolution of the universe. “Actually, in 1917 we didn’t even know there were galaxies beyond the Milky Way”, Cox explains, “so it’s a huge intellectual leap.” Ultimately, Einstein was conflicted by his findings that the universe is always in a constant state of flux, “because Einstein had a philosophical predisposition, if you like, for an eternal universe.” However, the mounting evidence, photographic and otherwise, that has been gathered over the last century suggests otherwise.

Cox points out that we have to consider that not only are we the only civilization in the universe, but that also eventually we shall collectively cease to be. “So not withstanding that this is a tiny, fragile place, and will not be here forever, it may be an extremely valuable place; indeed, the only place that meaning exists in an island of 200 billion stars.’

Composers have sought to make meaning of their existence and the greater cosmos through the music they have created. While writing his Fifth Symphony, the Finnish composer Jean Sibelius documented in his 1915 diary: “The importance is done with this mystery and enchantment. As if God the Father had thrown down the shards of a mosaic from the floor of heaven and asked me to find out what it had looked like.”

Pax, Ian

oOo

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Opinion: Genocidal Israel, condemned by words and actions

Commentary from subscriber and author, John Queripel:

John Queripel is a Newcastle-based historian, theologian, social commentator and published author of three books. His blog may be found at www.johnqueripelblog.com

Published in Pearls and Irritations , John Menadue’s Public Policy Journal.

In the indictment brought against Israel by South Africa in the International Court of Justice (ICJ) Blinne Ní Ghrálaigh KC asserted it was, ‘the first genocide in history where its victims are broadcasting their own destruction in real time in the desperate, so far vain hope that the world might do something.’

Not only that however, the ones carrying out their genocide are also broadcasting their intent.

Not even the Nazis were that blatantly injudicious. Rather than baldly stating their intent they used many circumlocutions like the ‘final solution,’ ‘special treatment,’ around the ‘Jewish question.’ In using such terms all in authority knew what was meant. Such euphemisms may have even allowed a sense of decorum, to be kept regards the real plans of genocide for European Jewry, homosexuals, Romanies, and other ‘untermenschen’ (lesser people) in general. Such language could also later serve as a means of cover.

Thus, the proceedings of the January 1942 Wannsee conference, during which the detailed plans were made for genocide, were not broadcast, while few copies of revealing minutes were secretly distributed.

That heinous conference copiously using euphemisms, determined that the Jews and others would be transported eastward, and organised into labour gangs. The work and living conditions would be sufficiently hard so to thin the large numbers by ‘natural diminution,’ while those surviving would be ‘treated accordingly.’

While the German populace had been progressively imbued with a racial ideology from the Nazi ascension to power in 1933, the full intent of that ideology was never made explicit to the general populace, although as it became more perverse and extreme, with people grown accustomed to it, increasing numbers must have known, or have at least suspected, its extent.

The rationale for this genocide was that, ‘international Jewry’ was planning such against Germany, and that Germany was only doing such a ‘distasteful’ thing in self defence. That in the current Gaza conflict sounds familiar.

The judiciousness of the Nazi regime, as amoral as it was, can be contrasted with the open boasting of genocidal intent by the current Israeli government. The South African indictment includes nine pages of quotations from Israeli leaders regarding their intent, among the most brutal ever uttered.

A few shall suffice.

On 9th October 2023, the Israeli Defence Minister, Yoav Gallant announced, ‘I have ordered a complete siege on the Gaza Strip. There will be no electricity, no food, no fuel, everything is closed…We are fighting human animals and we are acting accordingly.’

The following day, the Coordinator of Government Activities in the Territories Maj. Gen. Ghassan Alian echoed him, stating, ‘Human animals must be treated as such. There will be no electricity and no water [in Gaza], there will only be destruction. You wanted hell, you will get hell.’

On October 10, the Israel Defence Forces spokesperson, Daniel Hagari announced dropping ‘hundreds of tons of bombs…the emphasis is on damage and not on accuracy.’

Two day later, the Minister of Energy and Infrastructure, Israel Katz said, ‘Humanitarian aid to Gaza? No electrical switch will be turned on, no water hydrant will be opened and no fuel truck will enter until the Israeli abductees are returned home,’ later adding, ‘They will not receive a drop of water or a single battery until they leave the world.’

On October 13, Israeli President Isaac Herzog justifying collective punishment, charged, ‘It is an entire nation out there that is responsible. It is not true this rhetoric about civilians not being aware, not involved. It’s absolutely not true.’

Finally, on October 29, the Israeli Prime Minister Netanyahu invoked the Biblical story of Amalek to justify Israel’s assault on Gaza, stating, ‘You must remember what Amalek has done to you, says our Holy Bible, and we do remember, and we are fighting.’ I reference this account following.

Lest it be argued that such statements were a result of some ‘understandable rage’ concerning the Hamas attacks on 7th October, such genocidal intent well precedes those events. They are copious , extending over many years, and may be found here.

During my time as a theological student I remember being horrified, upon first learning what is called in Hebrew, the herem (trans ‘utterly destroyed’), the consecration to God of persons or things, to be excluded from ordinary use. This extended to warfare where everything, including those captured, including women and children, were to be consecrated to God by being ‘utterly destroyed.’ This practice, commonly known as ‘the ban,’ meant there were to be no spoils from war, but rather total annihilation. Thus the Canaanites once defeated, were put to the sword (Numbers 21:3), likewise those in Jericho (Joshua 6: 17-21), and the aforementioned Amalekites (1 Samuel 15: 3,8). Such horrendous practice found its basis in the Law or Torah (Deuteronomy 7:2).

It seems by the extent of destruction in Gaza, both by their actions and statements, Israel has revived this reprehensible practice.

oOo

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News and Event: St Lucia Spirituality Group

The Explorers at St Lucia have issued the following newsletter:

St Lucia Spirituality Group
Newsletter January 2024
Greetings

Butterfly Series – Next Meeting

Our next meeting will explore the spiritual dimensions of death and rebirth for individuals, groups, and organisations. Death and rebirth are intrinsic to life on earth. They are built into creation by the Great Spirit. The stars in the universe, animals, humans, relationships, and organisations are born into existence, thrive and then begin to decay, until concluding with death and, in many cases, re-birth. This cycle is repeated day in and day out and has been occurring for almost 14 billion years.

We will examine a simple model of endings, neutral zone and new beginnings as it applies to various transitions in one’s life. Some of these transitions include leaving home, moving cities, marriage, having a child, divorce, retrenchment, death of parents and so on. We will also examine the repercussions of this reality spiritually. How does the model apply to one’s belief system as one matures? What happens when one’s God paradigm shifts? How does the model apply to worshipping communities as they wax and wane over time. How have transitions in Christianity unfolded throughout history?

These and other questions form the basis of a briefing paper which is available upon request or on our Facebook page.

Our Episode 26 meeting will be held on Zoom at 6:00pm AEST on Tuesday 6 February 2024. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.

Topics for 2024

We are looking for potential topics for 2024. Are there any issues on which you would like to hear the group’s opinions? Is there something that has been particularly concerning you in your spiritual journey? We’d like to hear about it, particularly if you are prepared to work with us on preparing a discussion paper. If so, let us know.

Discussion groups

Our objective for this group is to promote the discussion of ideas, building a community of seekers. This is more likely to happen in small, intimate groups. Is there anyone in your local area you could meet for coffee or breakfast as part of your journey? John and Robert meet with a few others for breakfast each month, but their group started with the two of them meeting for coffee and chatting. Who could you invite?

We are aware of some members looking for groups to join in places like Noosa, Kenmore (Brisbane), and Sydney. Do you have one? Please let us know. We believe the future of our churches lies in these small groups.

Website

As our community continues to grow, it is time to design and launch a web site. Our Facebook page offers only limited access but has an increasing amount of material that could be accessed more widely. We are seeking to identify a person with professional web site design experience (or a highly skilled amateur) who would be willing to assist us for a reasonable fee. If you know such a person, could you please provide their contact details to us slsg4067@gmail.com?

Our Newsletters & Facebook Page

  • Do you know anyone who might like to receive these newsletters too? They can easily subscribe for our newsletters and other news by clicking on this link.
  • We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.
  • Our Facebook page has all past newsletters and discussion papers available under “Files” for viewing and download.
  • You can also contact us by email slsg4067@gmail.com.

Go well…

John Scoble & Robert van Mourik

oOo

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Event: Merthyr Road Explorers – a think tank morning

 

Friends of Progressive Christian Network Merthyr Explorers

As we move into 2024, I reflect on times in 2023 with friends in the Merthyr Explorers Group. Our meeting together each month makes my journey richer and more colourful and I trust you also find them an important part of your life. May 2024 be a personally fulfilling year for each of us, with the resources needed to meet each new challenge.

In 2024, we will continue to explore our experiences of The Sacred and how to use language and music that speaks to 21st century people of a love that is relevant, sustaining and enabling us to live authentic lives with integrity and grace.

You are invited to share in the fellowship and planning for the group for 2024.

Merthyr Explorers on 31st January.
Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea and fellowship (a few contributions to this will be welcome)
10:30 we begin our Think Tank!
Contribution: $5

Some of us like to stay for lunch at the Moray Cafe nearby – you are welcome to join us.

Desley Garnett

oOo

 

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Opinion: Myths of Leadership

Following an earlier reflection on “Change”, we are drawn to the work of our subscriber, Bill Synnot and Associates, leading Australian change management consultants. This team of consultants offer refreshing and practical ways to address the challenges of change in organisations based on their work with 700 organisations. Their interactive questioning model fits well with the way progressives interrogate systems.

Four Myths of Leadership

  1. Great leaders are charismatic
  2. Leaders must have a great vision
  3. Change agents must be hired externally
  4. Radical change requires radical action

(for more detail see: https://www.billsynnotandassociates.com.au/kb/2040-four-myths-of-leadership.html)

More leadership Myths (5)

  1. Too young to lead
  2. One leadership style fits all
  3. Quality comes at a cost
  4. You’re either got it or you don’t
  5. If no one is negative, everything is positive

(for more detail see: https://www.billsynnotandassociates.com.au/kb/9647-more-leadership-myths.html)

oOo

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Events: Live from our Progressive South Australians

THE EFFECTIVE LIVING CENTRE IN 2024

Adelaide’s Effective Living Centre – the community engagement project of Christ Church Uniting in Wayville, and a recognized Mission Centre of Uniting Church SA – continues with a high-quality program of events in 2024. Read about what’s coming up in our 2024 Program Brochure, which you can download below. Many of our events are available via live-stream, so you don’t have to necessarily be in Adelaide to participate.

LINK TO DOWNLOAD 2024 EFFECTIVE LIVING CENTRE PROGRAM BROCHURE

PROGRESSIVE CHRISTIANITY FORUM

In 2024, we’re delighted to launch the Progressive Christianity Forum (PC Forum), successor to Seminary of the Third AgePC Forum will provide an opportunity to explore issues which challenge people of faith personally and are of concern to the church and its mission in the 21st century. The theme for 2024 is Where faith intersects with the critical issues for the church and the world and sessions will be held on the first Thursday evening each month, commencing with the free Launch with Rev Dr Sean Gilbert on 1 February. See the 2024 PC Forum Brochure below for more details.

LINK TO DOWNLOAD 2024 PC FORUM BROCHURE

All sessions will be available through live-stream – see the Humanitix link below for registration.

https://events.humanitix.com/the-progressive-christianity-forum-2024-launch  

For any enquiries: Fergus McGinley

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Reflection: Jesus’ teaching on responding to change

To Live Is to Change

The Greek word for “repent” (metanoia) means to change your mind. I’d like to emphasize change, because that’s not something we humans as a species are attracted to. We’re much like animals in this regard. Animals are creatures of habit. Those of us with a dog or a cat know their behavior is predictable. If we change some daily routine, they’ll get upset. I’m afraid to say that we’re much the same. We like things the way we like things. And yet the first words out of Jesus’ mouth tell us that he’s come to give us a philosophy of change: “Repent,”—change your mind—“for the kingdom of heaven has come near” (Matthew 3:2).

Psychologist Robert Wicks suggests part of resilience is making a decision to remain open to ongoing growth and change:

Each of us has a range of resilience (the ability to meet, learn from, and not be crushed by the challenges and stresses of life)…. Of even more import than the different resiliency ranges people have is their conscious decision to maximize the ways in which they can become as hardy as possible. They may not call this resilience, but it is their ability to be open to life’s experiences, and so to learn. [1]

Richard continues:

St. John Henry Newman (1801–1890) said, “Here below to live is to change, and to be perfect is to have changed often.” [2] That’s a very different philosophy than most of us have. Our natural approach is to keep in cruise control. The way we do it is the way we do it, and any change is considered dangerous, heretical, and new. But here in this Gospel we were given a program of change and growth from the beginning. If we don’t grow, if we don’t change, we end up the same at 70 as we were at 17. We all know people like that, and we may even be one of them. Such people aren’t very fun to live with. They want to pick and win fights. It’s what a lot of politics is today. The important thing is not the truth or what’s good for the whole, but what’s good for the small part of which I’m a part.

If people refuse to change, what my mother used to call “bull-headedness,” the world will only get worse. We have to learn how to dialogue, how to forgive, and how to trust, and how to give people the benefit of the doubt. In the United States, our country has become very cynical about truth and love. We hear politicians take oaths to be fair and just leaders and we all know it doesn’t mean anything. We expect everybody to be for the truth of their group and their “kingdoms.” But Jesus tells us to change our minds and accept the kingdom of God, which is what’s good for the whole.

Richard Rohr  Centre for Action and Contemplation

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Event: The mistranslation that shifted culture

West End Uniting – Doco night! Sat 6th Jan (6pm) – “1946: The Mistranslation That Shifted Culture” (please share with appropriate networks)

“What if the word “homosexual” was never meant to be in the Bible?”

For those in or near Brisbane next Saturday (6th Jan ‘24) …

West End Uniting Church is having a Doco night!

They will be watching – “1946: The Mistranslation That Shifted Culture

(which is only available for a limited time – before a future general release)

For catering etc; If you intend to come along … Please go to the Facebook event page   https://fb.me/e/6mn9mYWy3   and indicate “going”; OR

RSVP to weuc.explorers@gmail.com

@ West End Uniting Church, we affirm and celebrate LGBTQIA+ people in our church and beyond. We endeavor to make this event a safe space for all and will do all we can to ensure that our affirming culture is maintained.

We would love for likeminded people to join us for a relaxed evening, watching this significant contribution to LGBTQIA+ / Christian conversations.

o   Doors open at 6pm for a 6:30pm viewing.

o   Light refreshments will be provided.

o   The movie runs for 1 hour 32 minutes.

o   Also, after the movie, there will be some Poetry performed by ‘Boy Renaissance’.

o   After the movie & Poetry, there will be time and spaces to mix, chat, make new friends and discuss the movie.

o   The event is FREE, but there will be an opportunity to donate towards costs.

# Note Well – this will not be a venue for promoting / debating for non-affirming stances.

A little about the movie …

SYNOPSIS – “1946: The Mistranslation That Shifted Culture is a feature documentary that follows the story of tireless researchers who trace the origins of the anti-gay movement among Christians to a grave mistranslation of the Bible in 1946. It chronicles the discovery of never-before-seen archives at Yale University which unveil astonishing new revelations, and casts significant doubt on any biblical basis for LGBTQIA+ prejudice. Featuring commentary from prominent scholars as well as opposing pastors, including the personal stories of the film’s creators, 1946 is at once challenging, enlightening, and inspiring.”

For more information, Trailers etc …

https://www.1946themovie.com/

OR, if you are wanting to watch it at home, go to the following link:

https://l.facebook.com/l.php?u=https%3A%2F%2Fwatch.eventive.org%2F1946themovie%2Fplay%2F657a1bff74adf000488a46a4%3Ffbclid%3DIwAR2y9Cyr5tD3_52NJYpVO0ee8kNTgxj_RnP0AbzLvS4aeFRGwo14Rjdqsq8&h=AT2fseL6LDvIDP8Wgy4G3xITFTKh8taaFZYNkZgTOvPiT4NzMcBIEEusLeQmeE7dUl2JV2OEiQYq0RtZIlVf4aHFTGxiisO_EVGPEkkWuLUBtTnSv-5QDGvr6APCRPp6LC0

Kris Maslen (he/him/his)

for West End Explorers

mob: 0404 645 007

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Opinion: The Kingdom of God has Come

As we approach 2024, once again our minds are drawn to speculation about what lies ahead of us. Dr Peter Lewis reflects on the faulty teaching about the Second Coming that takes away our responsibility for following Jesus’ teaching and taking responsibility for all humanity and the place we inhabit.

All the best for the year ahead as we enter our 24th year at the UCFORUM.

No Second Coming

The Second Coming of Christ is an erroneous idea that developed among Christians in the last third of the first century AD. It weakened the assurance that the first Christians had that the kingdom of God had come.

Jesus took on the role of the Suffering Servant as described in Isaiah 52:13-53:12 and in some of the psalms, and as the Messiah giving his life in accordance with that role he expected the kingdom of God to come. In Mark 9:1 he says that some standing with him will not die before they see the kingdom of God come in power, and he was not referring to the Transfiguration.

In some of his parables he describes what the kingdom is like, but they are rather vague and only give hints as to what to expect. Probably Jesus himself had no clear idea of what would happen, but he was confident that people and God would be brought together and he (the Son of Man) would be sitting at the right hand of God, which was what he told the high priest in Mark 14:62.

In Mark 16:19 Jesus is sitting at the right hand of God and the kingdom of God has come for those who believe. During his lifetime the good news was that the kingdom of God was near, but with his ‘sacrifice of love’ it had come.

The first followers of Jesus realized that they were in the kingdom. As Paul or whoever wrote the letter to the Colossians said, “[God] has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves.” (Col 1:14) In the kingdom God rules with Christ at his right hand, and a way to understand this is to think of human existence as being in both the objective and the subjective. Jesus in the form of the Holy Spirit is prompting our thoughts in the subjective.

The Lord’s Supper is the central sacrament in Christianity, and those who believe in Jesus Christ take him into themselves: the Holy Spirit enters their minds and they are in the kingdom of God. The sacrament is repeated to remind Christians of who Jesus was and what he did. To say that the kingdom has not yet come and to hope for a miraculous event in the sky, as described in 1 Thess 4:13-18, is to deny what Jesus did on the cross.

Some scholars think that 1 Thessalonians was the first letter that Paul wrote, but although some parts might be from his hand, the rest was written much later, probably during or soon after the First Jewish War (66-70 AD). In 2 Cor 3:17b Paul writes that “where the Spirit of the Lord is, there is freedom,” but in 1 Thess 5:12 it is written that Christians have people over them in the Lord to admonish them. In 1 Thess 2:16 the author says that the wrath of God has come upon the Jews. Surely this is a reference to their defeat in the Jewish War.

In 1 Cor 15:24-26 Paul talks about the end of time when Christ’s reign has been successful and he hands over the kingdom to God the Father. This is a different situation from the Second Coming as described in 1 Thess 4:13-18, which was perceived as imminent.

To understand how the idea of an imminent Second Coming arose in the early Church one needs to consider the historical circumstances. When Mark wrote his gospel, which concluded with Jesus sitting at the right hand of God, conditions were stable and Christianity was spreading in the Roman Empire. He was writing before the fire in Rome, which occurred in 64 AD. Nero blamed the Christians and they were horribly persecuted. Then in 66 AD the Jewish War began. It was a terrible time for everyone involved, and it is understandable that some Christians would look to Jesus to come again and save them.

But being in the kingdom of God means responsibility. It means living as Jesus exemplified and commanded us to do, in order to consolidate his reign and change the world. It means living in the present, facing the current circumstances and doing something about them if they are in the dominion of darkness. Burying our heads in the sand, saying that the kingdom has not come and hoping for a Second Coming, is the opposite of what Jesus was about.

In Galatians 2:20 Paul said, “Christ lives in me.” Actually he lives in everyone who believes. With Christ in their hearts Christians are in the kingdom of God, and their task is to increase the kingdom. When times are bad and wars are raging their response should not be to pray for a Second Coming but to be Christ in the world.

Peter E. Lewis               28th December 2023

Peter Lewis was the dux of the Brisbane State High School and studied medicine at the University of Queensland. He went on to become a general surgeon and was a volunteer surgeon in Bangladesh for three years after their terrible war for independence. He was then the supervisor of the Accident and Emergency Centre at the Prince of Wales Hospital in Sydney for five years before becoming the surgeon for the Solom

on Islands. On his return to the Gold Coast he took an interest in palliative care and was the vice-president of Hopewell Hospice for twenty years. For many years he has collected and studied coins relating to the history of Christianity, and since his retirement he has been a volunteer research associate with the Centre for Coins, Culture and Religious History, cccrh.org/ He has always had a strong Christian faith and when in the Solomon Islands he obtained a BD from London University by correspondence, and subsequently a postgraduate diploma in theology from the Brisbane College of Theology. In 2020 he wrote The Ending of Mark’s Gospel: The Key to understanding the Gospels and Christianity, for which Dr Paul Inglis kindly wrote the blurb.

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Opinion: Transcendence – Searching for light amidst horrors in Ukraine and Gaza

Francis Sullivan

[Francis John Sullivan AO is Chair of the Mater group of hospitals and Chair of Concerned Catholics Canberra Goulburn. He also spoke truth to power through the Royal Commission on Child Sex Abuse across 4-5 years.]

Is there any light in the Christian message in the face of the horrors in the Ukraine and Gaza? Apart from wishing peace on Earth does Christian belief actually change anything?

Well, along with Nick Cave, I don’t believe in an interventionist God. At least not a God sitting above our lives pulling the strings at whim. I do believe though in the more profound message we recall at Christmas; that God and humanity are engaged in a cosmic dance of interrelatedness. That the good we seek is prompted by the Divine and the love that motivates humanitarian effort reflects the nature of God. The degree to which human conflict can be transformed into a settled peace is the measure in which we act in accord with ‘our better angels’! In other words, the human instincts to seek goodness and justice and to repel evil reflect the instinct of God.

This is the Christian message for a troubled world. A message that carries a hope of transcendence. We do have the capability to move beyond sectarian interests, to rise above bigotry and discrimination, to overcome narrow mindedness and defensive postures and to seek harmony in the interests of a common humanity. This is not ‘pie in the sky’ naïveté. Rather it is a rational approach in the mutual interests of sustainability and prosperity. It is a pathway of collaboration and ethical behaviour. It does call out right from wrong. It does promote the quest for the good over that of evil. It does mean taking sides to ensure everyone is treated with dignity and given a fair go. It ultimately involves embracing uncertainty, even mystery, as a deliberate choice instead of remaining clueless.

At its best Christianity is a movement of compassion, not an ideology. It calls for personal and communal transformation. This doesn’t imply that Christianity has the exclusive mortgage on truth and morality. Wrongly applied it can get caught up in ‘culture wars’. Its true heart is to promote unity. Its ’value add’ is to enable a common assent to shared challenges. Its particular emphasis is to create the space for the unheard, the forgotten and the disadvantaged to take agency. It points to measures that balance the scales of opportunity and benefit to bring to effect the aspirations of dignity and respect for all.

Christianity is not isolationist. It is best conducted in solidarity with those for which it seeks to aid. The symbols, rituals and myths of the people become the poetic expressions of the deeply held truths nurtured by the Christian story. Again, the degree to which these truths can hold in the face of horror and threat is the testament to the civilising impact of Christian values. For the one tenet of the Christian faith, evidenced in the life and resurrection of Jesus, is that death, destruction can be overcome. But not without effort, perseverance, and above all, hope.

And part of the Christian ‘toolkit’ are the virtues of wisdom, prudence and courage. Not to maintain a misguided sense of being a ‘Christian bulwark’ against the ‘forces of evil’; rather as transcendental capabilities to assist communities to identify and embrace opportunities that lead to a common flourishing and sustainable futures.

Peace makers, whether they be negotiators or legislators, need an agreed foundation of human rights. The United Nations has plainly stated declarations which to a big extent resonate with Christian social thought. It is still the most viable meta narrative to adopt in times of war and international strife. This Christmas let’s pray that the inspiration to promote a common humanity be the basis for prudent and courageous international action.

[First published on 24th December 2023 in Pearls and Irritations. Pearls and Irritations is an Australian platform for the exchange of ideas from a progressive, liberal perspective, with an emphasis on peace and justice. The editor is John Menadue.]

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Christmas Reflection: Jesus, Revealor of God’s Presence

Sent to our forum from long time contributor Michael Moorwood

A Christmas Reflection: Jesus: Revealer of God’s Presence Michael Morwood

What is generally called “the new universe story” brings mixed blessings to many Christians. On the one hand it brings an exhilarating sense of wonder as we contemplate images of galaxies and the birth of stars and the voyages of space crafts to distant planets. It dazzles us with the story of how life developed on this small planet. It draws us into deep appreciation and respect for the fine tuning here on earth that gave rise to the human species. On the other hand, it creates tension because we have a scientific “story”, available to people of all cultures and religions, that clashes with the worldview on which Christian doctrines about God and Jesus and “salvation” have been based. The “new universe story” invites us to immerse ourselves in a faith perspective that discerns the Divine Presence throughout the universe – everywhere, at all times, from the smallest of the small to the largest of the large. This Presence “charges” all that is. It is never absent.
When we look back at Jesus now, we do so enlightened by a faith understanding that the Divine Presence was always present and active in the slow development of the human species. It was not watching on from afar, like a god residing in the heavenly realms.
Jesus, like all humans, emerged from the creative, energizing activity of the Divine
Presence on this planet where conditions are ideal for life to flourish.
Christian faith proclaims that Jesus “incarnated” the Divine Presence. That belief remains intact.
What we are able to recover, however, is the understanding that Jesus embodied a Presence always here rather than a heavenly deity who had disconnected from humanity and closed access to his heavenly home. This understanding creates tension within Christianity because it differs from the traditional story of salvation based on humanity’s fall from grace and exclusion from heaven.
This tension will not be resolved readily. It is vitally important, though, that Christianity present Jesus to the modern world in the context of data, information and images that constitute reality for people. The “new universe story” cannot be ignored if faith is to be relevant, so the task is to find a way to anchor our understanding of Jesus in this story
that is faithful to Jesus and what he was prepared to die for.
We have that way.
It is found in focusing on Jesus as revealer of the Divine-with-us. It is found in contemplating Jesus giving human expression to the utter graciousness of the Mystery called “God”.
It is found in appreciating that Jesus believed and taught that there was nothing more important than we establish the “reign of God” here on earth through giving everyday expression to the Divine Presence in our living and loving.
It is found in reflection on the fact that Jesus was concerned with this world and with God here rather than with the heavenly world and God there.
It is found in believing that Jesus reveals to us who we are – human expressions of the
Divine Presence at work in the universe.
This is a wonderful and challenging story, worth embracing and telling whatever tensions we find ourselves having to deal with. The new universe story invites us to sing “Joy to the World” at Christmas not because an absent God came down to us, but because Jesus reveals to us the Divine Presence always here with us in our living and loving.
Rejoice and be glad.

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Deep Reflection at Christmas

Peace: What are we talking about?

from (Rev Dr) Lorraine Parkinson

 I don’t know about you, but I’ve almost forgotten what a totally peaceful Planet Earth is like.  If I ever knew!  We should try it some time.  Trouble is, you get two groups of human beings with different opinions together, and swoosh – peace is deleted.  We all know what has happened in the Ukraine and Israel during these past weeks.  I don’t need to spell that out.

Humans have always talked about peace.  We’re very good at talking about peace.  We’ve always known perfectly well that a peaceful world is a good thing.  But what kind of peace have we been talking about?   In the century before Jesus was born, the Roman Emperor Caesar Augustus prided himself on creating what he called the Pax Romana: the Peace of Rome.

It was a time of great economic development.  People got on with building and growing food and trading and travelling all around the Empire.  It stretched from England in the North to Morocco in the South and Persia/Iraq in the East.  The Pax Romana lasted from 27 BCE to 180CE.  Sounds great, but what kind of peace was it?

Well, it was the kind of peace that features riots, rebellions and insurrections.  I wonder why.  It stretched across the lifetime of the Palestinian Jew, Jesus of Nazareth.  His country, which the Romans called Palestine, was part of the Pax Romana.  So how was that created? Was it through diplomatic agreements?  Treaties?  Political summits?  Leaders of nations all wearing different coloured togas?  Meetings of RAPE?  You know: Roman Association of Politics and Economics.  That one.

You know very well that the Pax Romana came about through fear and violence.  People across the Empire knew that Roman peace meant living in fear of invading and occupying armies.  It meant submitting to Roman leadership that just took over your country.  Roman peace followed invasion, conquest and occupation.  It was peace through violence.   Unfortunately, Caesar Augustus would find parts of today’s world very familiar.

So if it’s not a kind of Roman peace that we’re talking about on the second Sunday of Advent, is it a more ‘peaceful’ peace?  Is it the kind of peace that many of us go to church to find?

The English novelist Rita Snowden wrote a book about her experience on a walking tour in the south of England.  One Sunday she and a friend saw an ancient and lovely village church, and decided to go to worship there.  She describes the service:

It was all very simple.  There couldn’t have been more than twenty people besides the Vicar and the organist and ourselves.  The little choir of three led the congregation out on dignified adventures in song, but all with such gentleness that, but for one soprano and an uncertain bass four seats away from us, the old church was not greatly disturbed.  Hymn and psalm and prayer, and the quiet murmuring voice of the Vicar, tended to take my thoughts out of the windows into the morning sunlight and over the fields and far away. 

 The pity is, it was all so harmless, so gentle, so proper.  There was nothing about it, save perhaps the beautiful language in which the prayers were couched and the reading of Mark’s Gospel to remind one of that Young Man who strode the countryside and talked with the country people of Galilee, in burning words.

Sometimes the church can be so peaceful, and harmless, that it simply wouldn’t be worth the bother of crucifying it!  So what kind of peace does the church give you?  Does it give you peace that cuts you off from the world, or does it lead you to the kind of peace that helps you to live in the world?

We’ve consulted Mark’s gospel this afternoon for guidance about that.  It begins with a couple of quotes from scripture. It says: “As it is written in the prophet Isaiah”, and then it quotes from the Book of Malachi.  It does: “See, I am sending my messenger ahead of you, who will prepare your way.”  Ah.  We then get to Isaiah: “The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight.”

So who is this messenger who will be crying in the wilderness?  Mark says it’s John the Baptist.  Malachi makes it clear that the messenger is the prophet Elijah, returned from heaven, of course.  So it’s not surprising that John looks, sounds and acts like – Elijah.  But there’s a slight hitch there, when you consider that in Malachi, when Elijah comes back, he’ll be pointing to the arrival of God, on the “great and terrible Day of the Lord”.  There’s no mention of a Messiah.

But Mark has John the Baptist pointing to someone coming after him, who will baptise the people with the Holy Spirit.  So this is Mark identifying Jesus as the Messiah.

The second biblical quote in Mark is from Isaiah chapter 40.  We read the first 11 verses.  On the second Sunday of Advent, the day designated to represent peace, this reading carries imagery of God the tender shepherd, feeding the sheep, carrying the weaker lambs and leading pregnant ewes to safety.   This is what it will be like for Israel, when God appears.

Having been invaded by the Assyrians and taken into exile, the people will now return to Jerusalem.  Their needs will be taken care of and they will be comforted.  Presumably that means they will live in peace.  No more foreign invaders.

All of that is summed up in the second last chapter of Isaiah.  There will be no more crying in Jerusalem, babies will live to old age.  Houses people build will not be taken away, and no one will destroy or steal their crops of food.   But that’s just for Israel.  Their enemies? They’ll be destroyed.  So when it’s all said and done, it’s another example of peace through violence.

And yet all of that is preceded by the description of a coming king of Israel in Isaiah chapter 9.  There we hear of someone yet to be born.  He will be called “Wonderful Counsellor-Mighty God-Everlasting Father-Prince of peace”.  Yes, it’s all one name.  It’s the last bit of the name that Christians tend to focus on around Advent: Prince of Peace.

In the original language of Isaiah it is Sar Shalom.  That means someone who is making, or doing, shalom.  Jesus would have used that term in what we call the Beatitudes: “Blessed are the peacemakers, for they will be called children of God.”  In other words, blessed are people who are making shalom.   Now Shalom does mean the absence of conflict.  It also means good health, prosperity and completeness, or wholeness.  This is what you wish someone when you use Shalom as a greeting – hello or goodbye.

So the prince of peace in Isaiah 9, is the Sar Shalom, who is going to bring about much more than the absence of conflict, or violence.  Verse 7 identifies him.  He will be a righteous king, on the throne of the house of David.  Of course Christians see this verse as prediction of the coming of Messiah Jesus.

But has Jesus’ vision of the world – defined by the making and continued presence of Shalom – actually eventuated?  Has his vision for the world come true?  What about absence of conflict?  Where relationships between nations are concerned, history tells us that treaties made following war very often set up the conditions for the next war.  So is there any point in hoping for a world at peace?  Well, don’t give up!

Let me take you back to that Beatitude.  Jesus says, Those who get to live in the kingdom of God on earth, are blessed.  They are the makers of peace.  They’ve done something about creating peace.  They’ve removed peace-disturbing features from the world around them.  And chief among the disturbers of peace – always – is the absence of forgiveness.

Even where there’s surrender and peace treaties, if the opponents cannot forgive each other, war will raise its head again.  The unforgiving, deeply humiliating Treaty of Versailles imposed on the German nation, ensured that World War I led directly to World War II.

So, here’s a good question.  After World War II, why didn’t Germany and Japan rise up again to wage war?  That did not happen because of remarkable acts of forgiveness of enemies.  And yes.  We’re hearing words of Jesus, right there.  In the case of Germany, the Marshall Plan ensured that the West German people were fed and resourced to rebuild their society.  That prevented the kind of bitter resentment that followed World War I.  The people of East Germany were locked down under the harsh occupation of the Soviet Union.  It was their non-violent resistance to the Soviets and the enlightened leadership of Mikhail Gorbechov that eventually tore down that wall of separation between East and West.

The case of Japan is very interesting.  When Japan surrendered, the supreme allied commander was the redoubtable General Douglas (I shall return) MacArthur.  He insisted that the occupation of Japan be in accord with both democratic and Christian principles.  His aim was that Japan not become a pariah – an humiliated outcast from the world, looking for revenge against the Allies.  MacArthur said, “All previous occupiers everywhere had failed, because of their harsh, unforgiving policies.”

Among many reforms he put in place, the system of wealthy land owners and tenant farmers was abolished, trade unions were established to bring justice for workers, and the Japanese women were given the vote.  Japan became a much more inclusive, egalitarian society.  And Australia and the UK helped to put these provisions into place.

So – through the help of none other than the very people who’d been subjected to their brutality and aggression, Japan and Germany were accepted back into the family of nations.  78 peaceful years have now gone by.  Germany and Japan are the staunch allies of those who had the wisdom to bring to it forgiving healing – healing that brought inclusion and peace.

Jesus’ teaching is all intertwined.  Every one single part of it leads to all the rest.  It does!  Pick one and try investigating that some time.  His teachings are all connected because together they represent wholeness and completeness for human life – like Shalom.

Finally, the prayer Jesus gave us.   All our lives we’ve repeated those familiar words, haven’t we?  But how much notice do we really take of what we’re saying?  Jesus actually gave us the ‘kingdom’ prayer.  Your kingdom come!  Your will be done on earth, as in heaven!  Do we even realise we’re saying that?

But most importantly, in asking forgiveness for ourselves, do we really intend to forgive others – “as we forgive those who sin against us”?  The most accurate translation of those words, is “Forgive us our debts, as we forgive our debtors”.  Our debtors are people who owe us.  Even people who owe us big time!

Each one of Jesus’ teachings is linked to all the rest.  Right there is one of many links between the Lord’s Prayer and the Beatitudes; in this case the one about the peacemakers.  They are the forgiving people who can remove obstacles in the way of peace – between individuals and between nations.  What was it that Jesus said about loving your enemies?

He continually shows us that God is love. And the primary characteristic of love is forgiveness.  Jesus is saying that we who forgive people who hurt us, have within ourselves a characteristic of God.  That’s why we can be called children of God – makers of peace, makers of Shalom.

As children of God, sisters and brothers of Jesus, we can truly welcome into this world, the Prince of Peace.

oOo

      

 

           

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Reflection: Moving Toward Greater Love

Our Souls in Service

 

From our friends at the Centre for Action and Contemplation (Fr Richard Rohr), with its more than 414,000 followers

  Physician and teacher Rachel Naomi Remen invites readers to a deeper commitment to soul and service:

It often seems that the problems in the world are large and overwhelming and there are limits to what we can accomplish as a single person or even as a single group. It can be profoundly disheartening. But Tikkun Olam means that we each make a difference and we can heal the world.

Service is the work of the soul. We might view moments of genuine service as a movement toward the soul, a return to what is most genuine and real in each of us. In the trajectory of a lifetime, this turning toward our goodness happens not once but many times. Some of these turnings are small and some are large. All are important. Much in life distracts us from our true nature, captures the Self in bonds of greed, desire, numbness, and unconsciousness. But every act of service is an evidence that the soul is stronger than all that and can draw us toward it despite all.

Perhaps our greatest service is simply to find ways to strengthen and live closer to our goodness. This is far from easy. It requires an everyday attention, an awareness of all that diminishes us, distracts us, and causes us to forget who we are. But every act of service bears witness to the possibility of freedom for us all. And every time anyone becomes more transparent to the light in them, they will restore the light in the world.

Service is not the attribute of any one religion any more than holiness is. Many of those who serve life have no formal religion, while others follow any one of the many religious traditions on the face of this earth. All are a blessing to life.

oOo

 

 
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Reflection: A Reality Check on the Christmas Story

From our 32,746 friends at Progressive Methodists:

Midrash in Matthew

David D’Andre, PhD

Unless one is aware of the rabbinical tradition of midrash, one might be falsely led to believe that Matthew’s birth story of Jesus is to be taken as a literal account of what actually happened two thousand years ago.
Midrash, or “inquiry” was used in the ancient study of the Jewish scriptures to create supplementary meanings as a way of reconciling the written and oral tradition of the Torah and Talmud.
The normative sense of the original texts were not important, but rather linking the two in a creative way. The result was a midrashic text that was itself not to be taken literally, but symbolically.
Matthew’s birth account of Jesus is a classic example of midrash.
Many of the details of the story are “lifted” from the Torah.
Items such as the star, the wise men from the East, gold, frankincense, myrrh, the killing of the babies, messages given in dreams, the flight to Egypt, and even the city Bethlehem itself are midrashic elements inserted into the account.
Matthew often claims that details of his story are fulfilments of prophecy. However, upon closer inspection, the prophecies have nothing to do with Jesus whatsoever, but were originally intended either for the nation of Israel or for Jerusalem.
The famous prophecy about the virgin birth in Isaiah 7:14 was given by Isaiah to Ahaz, King of Judah, in the 8th Century BCE.
In the face of an Assyrian invasion, Ahaz was contemplating forming an alliance with Egypt. Isaiah was told by God to tell Ahaz not to do so, and gave him a sign that he would come to Judah’s aid.
A young woman, presumably well-known to Ahaz, would soon be giving birth to a son. By the time he would be able to eat solid food, all of Ahaz’s troubles with Assyria would be gone.
Matthew claims that the prophecy is proof of the virgin birth of Jesus, however, the Hebrew word used in Isaiah 7:14 is “almah,” or “young woman” and not the word “betulah,” or “virgin.”
An “almah” was the word used for a young married woman who had yet to conceive a child. When the Hebrew scriptures were translated into Greek for the Septuagint version, the Greek word for “virgin” was used.
Presumably this was the version Matthew consulted, leading scholars to speculate that Matthew did not know how to read Hebrew. In any case, Isaiah’s prophecy was not concerned about a miraculous conception, but about the time frame of God’s rescue plan, i.e. approximately within a year.
The child was to be called “Emanuel,” or “God is with us,” signifying that God was on the side of Ahaz and his people, and would protect them from the Assyrian threat.
Matthew’s midrashic slight of hand is to aver that God “is with us” by taking the form of the baby Jesus, thereby claiming the deity of Jesus.
It ought not need to be noted that the name given him by his parents was Jesus, and not Emanuel, nevertheless, this detail often gets lost in the shuffle.
Some things Matthew claims are prophecies are not even prophecies at all.
For example, Hosea 11:1 says, “When Israel was a child, I loved him, and out of Egypt I called my son”—a clear historical reference to the Exodus of Israel that had occurred centuries before.
Matthew claims, however, that it is a prophecy about Jesus. It is also the reason why he includes the flight of Joseph and Mary with Jesus to Egypt, in order to able to bring him “out of Egypt” when the coast was clear in Jerusalem.
For a modern reader interested in a historically accurate account of events, Matthew’s story is a fabrication.
However, this was of no concern to Matthew himself. By using midrash, not only in the birth account, but throughout his gospel, Matthew’s aim was that of positing a divine connection for Jesus, by linking his story to texts that his readers considered to be sacred and holy.
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Event: Doubting our own value

St Lucia Spirituality Group

Our next meeting will consider an extract from Come Forth, a new book by James Martin SJ. It is the chapter titled Not Enoughness. It begins:

Loving oneself is a struggle for an astonishing number of people. Over the past thirty years as a Jesuit and especially in my ministry as a spiritual director, I’ve met dozens of people who face crippling doubts about their own value and worth. This happens even to people who would be considered by many as “successful.” It is a contemporary disease that plagues almost everyone—feelings of what one professionally successful man in his thirties described as “not enoughness.”

This paper is available on request. Our Episode 25 meeting will be held on Zoom at 6:00pm AEST on Tuesday 12 December 2023.

Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance and/or request the pre-reading paper, please email John at jscoble@hradvantage.com.au.

St Lucia Spirituality Group

Email:       slsg4067@gmail.com

Facebook: St Lucia Spirituality Group

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A Book: Creationism or The Way of Jesus

This book, by Doug Burtenshaw, describes the beliefs of creationists and evolutionists, the contexts in which they developed, and the radical, accepting, simple Way of Jesus.  The scientific claims of creationists are examined and exposed.  You are invited to balance your apparent insignificance in the universe against the Biblical inspiration and conviction that each person matters.

A free online copy is available at: cotwoj.pdf (burtenshaws.com)

The Author- Doug Burtenshaw

For twenty five years Doug was a science teacher through to principal in the Education Department of Western Australia, and then foundation principal of K-12 Lake Joondalup Baptist College and Tranby College for the Uniting

Church. He and his wife Sue assist with crisis care and youth work in local Uniting Churches. Sue is a pediatric nurse committed to nursing excellence and nurse education. Doug is an accredited lay preacher, and enjoy playing classical organ, playing piano in a dance band, reading theology, gardening and being a husband, parent and grandparent. The first edition of Creationism or The Way of Jesus was published in print in 2014 This enlarged edition is now online and free so that people can have it instantly and easily. This book still remains the intellectual property of the author.

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Active responses: Questioning the Media

Theology and the Media

When I was a teenager, I was taught that you should study Scripture with the Bible in one hand and the newspaper in the other. In many ways an excellent teaching as it highlighted that the Bible was as relevant to our everyday lives as was the newspaper.

Unfortunately, the quality of newspapers in Australia has declined disastrously, as has the mainstream media in general. This has become painfully clear in the recent coverage of the war in Gaza, though the decline has been underway for many years. While in Australia, the Murdoch media is the major culprit in terms of replacing legitimate news with infotainment and right-wing propaganda, it is not alone in failing in its responsibility to inform Australians on the important issues of the day. Even the ABC, in part because of the ongoing funding cuts, cannot be trusted in the way it was some decades ago.

In reaction, many people have taken to social media to try to understand the world round them. Unfortunately, social media is subject to the same pressures to provide misinformation. The recent transformation of Twitter to X highlights the transformation of a rather benign social media platform into one that is toxic.

All this has theological implications for the progressive Christian. How are we as 21st century Christians to engage in the unfolding Kingdom/Reign/Estate of God if we are not aware of the current situation in the real world? If all we see is a distorted and limited view served up to us by the mainstream media? How are we to pray? How are we to act? How are we to understand the movement of God’s spirit in the actuality of our experience?

I could exhort readers to do the extra work of getting behind the stories served up to us daily by the mainstream media. However, I know this is difficult. I have to do it, because of my role as a facilitator with Against the Wind. It takes time and effort and a certain amount of skill in research and sifting various accounts.

As an aid for people who want to get beyond the misleading mainstream media reporting, I have created a webpage entitled Questioning the Media. It is a simple guide to some of the important stories that haven’t appeared in the mainstream media as well as some suggestions for the better sources of information within the media. It is not meant to be comprehensive – that would be too time consuming to do. Rather it is a brief guide, that anyone can quickly check out.

You can access the page here https://woden-valley.uca.org.au/groups-and-activities/questioning-the-media/

The page is relatively new and so I would love to have feedback from readers, including suggestions for articles or sources to include.

Feedback can be given to againstthewind.wvuc@gmail.com

Len Baglow, Facilitator, Against the Wind

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News: The Future of Morning Star Publishers

Advice from Rev Rex Hunt

PROGRESSIVE RELIGIOUS BOOKS

Recently Morning Star Publishing (in Australia) announced they were ceasing to publish religious books other than the Bible. (Some time ago they were bought out by the Bible Society). This would mean many Australian and New Zealand progressive authors’ books would no longer be available unless they got another publisher. Coventry Books is only accepting new manuscripts. Spectrum Publications is yet to be approached.

But now, as recent as yesterday, MSP has announced they will keep their web site alive until 31 March 2024 so authors and the public can purchase books. So we do have a ‘last chance’.

Individuals, groups, check out the books that are presently available (see attachment) and put your orders in so you can use them in 2024 and afterwards.

Some authors may take advantage of purchasing print-ready manuscripts from MSP which may help if another publisher is approached.

If people know of other publishers (especially if they have published with them already) who may be interested, please approach. In OZ. In NZ.

In the meantime, let’s keep our fingers crossed!

Rex A E Hunt

Empire Bay NSW 2257

Rex provides a good list of Progressive source literature at:

Resources — Rex A E Hunt (rexaehuntprogressivelgy.com)

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Places: Revesby Uniting Church, Sydney

Revesby Uniting Church seeks to be a place of light that learns from the vision of Jesus and engages critically with gospel stories. A place to have spiritual conversation beyond the church wall.

Revesby UC

Also on Facebook

We are a diverse and inclusive community that seeks to be a beacon that brings light through sharing, learning and nurturing. A place where people of all ages, cultural backgrounds and the LGBTQIA+ community feels comfortable to share the ups and downs of life. To realise this mission Revesby Uniting Church needs to be a place where people feel free to articulate and wrestle with thoughts, feelings and doubts. To be a place where people come in times of crisis and times of joy. A place that fosters authentic relationships that encourage exploration and engagement, as well as building ownership and belonging.

We seek to be compassionate and active members of our wider community, as well as reflective and thoughtful people who care for each other and God’s creation. To be a community that nurtures and participates in the restoration of our land and waters. Working for the renewal of all things we come together to seek justice, peace and love in the world.

Address: 

219 The River Rd Revesby, 2213

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Event: The Youth Justice system Queensland needs  … but is not getting.

The Youth Justice system Queensland needs  … but is not getting.

Merthyr Explorers on 29th November

We’ll start by re-capping the core social values needed …the indispensables.      
Then we’ll review the essentials of the major reform proposals from the YJ Reform Circle.

Rev Dr Wayne Sanderson, a member of the YJ Reform Circle,  will help us understand this complex issue. What core values should inform our thinking? How can we respond?

Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.
A donation of $5 towards costs is appreciated.

Desley Garnett

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Event and Report: St Lucia Spirituality Group

St Lucia Spirituality Group
Newsletter November 2023

Greetings

Our paper “From Co-dependency to an Adult Faith” and November meeting attracted considerable interest and a very well attended meeting with several new faces. We changed the format of our meeting to allow everyone the opportunity to briefly offer their reflections on the paper so that we could all benefit from the collective wisdom. That process worked well.
Co-dependency occurs when one places an excessive reliance on another at the expense of their own mature development. We distinguish co-dependency, which can be problematic, from collaboration and inter-dependency which are desirable skills. The difficulty with co-dependent relationships is that they are not apparent, requiring reflection and self-awareness. We were also able to distinguish co-dependency on the church from co-dependency on God, recognising they are different, requiring a more nuanced discussion than we had time available to consider.

In his book “What to Believe”, John Caputo writes: God is not an agent-doer of mighty deeds, who does things for us, like save us from our enemies, clear all plastic bottles out of the ocean, and put an end to carbon emissions, just so long as we pray hard enough and give up our favourite treats for Lent. If that is how you think of God, then you should give up God for Lent. The agency is our responsibility

That requires a mature adult faith. Understanding the impact of co-dependency leads us to re-evaluate our understanding of God and our expectations of our own behaviour. Consequently, our expectations of church might also change.

As one correspondent noted: Thanks for that. You have packed a lot into those pages, I will have to reread a few more times, and ‘ if Jesus was in Australia right now, what would he do? Expect of us?’

Website

As our community continues to grow, it is time to design and launch a web site. Our Facebook page offers only limited access but has an increasing amount of material that could be accessed more widely. We are seeking to identify a person with professional web site design experience (or a highly skilled amateur) who would be willing to assist us for a reasonable fee. If you know such a person, could you please provide their contact details to us slsg4067@gmail.com?

Butterfly Series – Next Meeting

Our next meeting will consider an extract from Come Forth, a new book by James Martin SJ. It is the chapter titled Not Enoughness. It begins:

Loving oneself is a struggle for an astonishing number of people. Over the past thirty years as a Jesuit and especially in my ministry as a spiritual director, I’ve met dozens of people who face crippling doubts about their own value and worth. This happens even to people who would be considered by many as “successful.” It is a contemporary disease that plagues almost everyone—feelings of what one professionally successful man in his thirties described as “not enoughness.”

This paper is available on our Facebook page or upon request.

Our Episode 25 meeting will be held on Zoom at 6:00pm AEST on Tuesday 12 December 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.

Coffee anyone?

Our objective for this group is to promote the discussion of ideas, building a community of seekers. Is there anyone in your local area you could meet for coffee or breakfast as part of your journey? John and Robert meet with a few others for breakfast each month, but their group started with the two of them meeting for coffee and chatting. Who could you invite?

We are aware of some members looking for groups to join, do you have one? Please let us know. We believe the future of our churches lies in these small groups.

Our Newsletters & Facebook Page

  • Do you know anyone who might like to receive these newsletters too? They can easily subscribe for our newsletters and other news by clicking on this link.
  • We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.
  • Our Facebook page has all past newsletters and discussion papers available under “Files” for viewing and download.
  • You can also contact us by email slsg4067@gmail.com.
Go well…

John Scoble & Robert van Mourik

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Email
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Event: Book re-launch – A Dumping Ground

Thanks to Rev Dr Wayne Sanderson for this event notice:

A Dumping Ground: A History of Cherbourg Settlement

Two decades after it was published, join Jackie Huggins and Auntie Ruth Hegarty for the relaunch of the seminal work, A Dumping Ground: A History of the Cherbourg Settlement.

Meticulously researched and written by long-standing historian and heritage consultant Thom Blake, the work is a compelling account of the impact of Government policy on the people of the Cherbourg community from 1900-1940. The official record is juxtaposed with powerful oral histories from those whose lives were affected by the alien structures of oppression, criminal negligence and exploitation at Barambah (as Cherbourg was first known).

In 2002, A Dumping Ground won the NSW Premiers History Award: State Records Prize and remains a pivotal work in documenting cultural resilience.

When your grandchildren’s children inquire about the old days, give them a copy of A Dumping Ground.

Ruth Hegarty
Elder, author and former Cherbourg dormitory girl

kuril dhagun – this is the place for our Aboriginal and Torres Strait Islander communities to meet, and for us to learn about unique Queensland Indigenous cultures, through exhibitions, events and digital programming. Enter through the Infozone or the Talking Circle.

Link to information.

Location: Stanley Place, South Brisbane

kuril dhagun – Level 1 of the Oxley Library Building

View map

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Event (by Zoom): From Co-dependency to an Adult Faith

Greetings Explorers

Please remember to register for our next meeting on Zoom to discuss this paper. attached. Kevin Liston wrote:

Thank you for sending this paper. It is really good. It proclaims the kind of message we at ACCCR would like to promote. Catholics are hungry for presentations such as this that make spirituality make sense in our world. It serves as a counterbalance to the childish ‘theology’ peddled by most preachers and commentators.”

Consequently, we prepared an abridged version of the paper, available here.

Our meeting will be held on Zoom at 6:00pm AEST on Tuesday 14 November 2023. 

Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.

St Lucia Spirituality Group

Email:       slsg4067@gmail.com

Facebook: St Lucia Spirituality Group

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Opinion: Sowing the seeds of a land dispute in Palestine

Lorraine Parkinson responds to Chris Budden

Thanks Chris, for your comments. Much of it is in accordance with my own approach to a desperately tragic, unending enmity between the two peoples inhabiting the land of Israel. I think most of us have seen the current violence coming from a long way off, not least because the West Bank is being eaten up daily by ultra-orthodox Jewish settlers and others hanging on to their coat-tails. It is of course incongruous that Israel has always received support, including financial, from conservative evangelical Christians, mainly in the US. When all the Jews return to Zion, apparently that is when the Messiah (aka Jesus) will return, they believe. From the 19th century, the Zionist Movement was founded in Europe to establish an ‘autonomous Jewish state in the land of Israel.” By 1931 175,000 Palestinian Jews were living in the land of Israel. At the time there were 760,000 Palestinian Muslims living there. By 1947 there were 630,000 Palestinian Jews in Israel, and 1,181,000 Palestinian Muslims.

I want to broaden out the whole picture a little, and refer to the 1917 Balfour Declaration, which supported a “national home for the Jewish people” in Palestine. The British were granted a mandate over ‘mandatory Palestine’, and were supposed to carry out the promises of the Balfour Declaration. In the 1930s, when Jews were being persecuted in Europe, the British restricted their immigration into Palestine. Ship-loads tried to gain entry to the US, Canada and Cuba and were refused. By 1947 there were 250,000 displaced Jews (Holocaust survivors) in refugee camps in Europe. The British rejected several attempts to allow 100,000 of them to immigrate to Palestine. These people could not return to their homelands in Europe because they had lost family, community and all of their property. They also faced continuing antisemitism. So ships were organised to go to mandatory Palestine without British permission. The British intercepted the ships and sent 50,000 refugees to detention on Cyprus. In 1947 one ship full of Holocaust survivors was sent back to Germany. World-wide opposition to this embarrassed the British and led to the eventual UN recognition of a Jewish state in Palestine in 1948.

This background information I believe helps us observers from the outside of the conflagration to widen our view of all that has gone in in Israel ever since. Desperate people fighting with Muslim ‘people of the land’ who have been there for many centuries, is never going to have a good outcome. People become entrenched in their own point of view and so the struggle has gone. In recent days the increasingly right-wing (read: allied with right-wing religious orthodoxy) government has encouraged more and more taking of Palestinian territory. Hamas is a natural response to this for those who see violence against Israel as the only answer. It has found support mainly in Gaza. Israel’s military superiority has been used continuously against ordinary Palestinians to disrupt their daily lives in many ways, including the endless ‘check-points’, all in the name of security. Palestinians have always had inferior infrastructure and water and power services, plus second-class schools and medical resources.

Like all of us, I despair that there will ever be a peaceful Israel, with Israelis and Palestinians living side by side. It is, however, important to try to keep eyes on the wider picture of the struggle of both peoples to find a home in the land of the Bible. For one thing, we Christians should remember that there are millions of mainly cultural Jews around the world who are very critical of successive Israeli governments in their treatment of the Palestinian people.

Lorraine Parkinson 2nd November 2023

The author: Rev Dr Lorraine Parkinson. Lorraine is a biblical scholar, theologian and author, and considers herself ‘somewhat of a mystic’.  Exploring the faith from a viewpoint outside traditional boundaries has allowed and encouraged her to see the ‘biggest picture of all’. Use our search engine to find other posts from Lorraine.

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Opinion: Re-reading the story of Palestine and Israel

Re-reading the story of Palestine and Israel

There are, in my opinion, three contributing factors to both poor analysis and inadequate responses to the conflict between Palestine and Israel, and the particular role of Hamas.

Let me be very clear from the beginning. Hamas’ actions in Israel were wrong, profoundly and horribly wrong.

First, however, the response and analysis has sought to ignore history. There is a pretence that Hamas simply attacked Israel out of the blue in an act of irrationality. They are mad people who must be eliminated, regardless of the cost to the civilian population. Consider the reality:

  • In 1917 the British Government issued the Balfour Declaration supporting the establishment in Palestine of a home for Jewish people. The aim was not to protect Jewish people, but to get rid of them out of Britain.
  • Prior to World War 2, there were relatively small numbers of Jewish people in Palestine, which was controlled as a British Protectorate.
  • At the end of the war, and with the guilt of the near annihilation of the Jewish people in Germany, support was given to finally enact the Balfour Declaration. People entered Palestine, often illegally, and began to push Palestinians off their land.
  • By 1948 there was significant occupation. The UN declared that the land should be partitioned, and two states established. Israel was established, but a Palestinian state has never gained proper support. Israel is opposed to such a state, believing it would threaten their security.
  • The State of Israel is a settler-colonial state, and has done exactly what such states have done in Australia, New Zealand, USA and Canada. That is, they have stolen land, and justified that theft with the claim that the place was largely unoccupied. Where it was, the people did not use the land properly. People can be dispossessed because they are lesser people – it is a racist narrative, that has been imbedded in apartheid.
  • Palestinians have been pushed into smaller and smaller enclaves, reducing any chance of a proper state. They have had walls built around them, their movements are controlled. Witnesses say that they live in a virtual prison.
  • In the last 10 years, 3500 Palestinians have been killed by the IDF, including large numbers of children.

One of the things we learned from the struggle against apartheid in South Africa was that we should asked those who are oppressed to tell the story of their oppression, and not to ask the oppressors. People should tell their own story, and not have it told by those who continue to harm them.

Second, the clear narrative across the world is that some people are of more value than others. The latest deaths in Israel quite rightly bring forth international condemnation. But the deaths of Palestinians rarely cause a protest. And because people are not seen as equal, then it is okay to seek revenge that is completely disproportionate. Many more Palestinians must die to make up for the death of citizens of Israel.

Third, the US and its allies like Australia must take some blame for what is happening because we have failed to uphold international law; we have failed to insist that the law applies to Israel. The settlements on Palestinian land are illegal, yet they keep expanding. The state of Palestine has been declared by the UN, but no-one does anything to make it happen. It is illegal to attack civilians, but civilians in Palestine are attacked and killed all the time, and no-one is held accountable. It is illegal to punish civilians for what their military do, which is exactly what Israel is doing, but the US and its allies will not tell them to stop.

Let me say it again, this is not a defence of Hamas. Which, by the way, was supported by Israel for years as a way of dividing the Palestinian opposition.

This is a claim that we will not have peace in the area until people are treated as of equal value, until international law is respected, and until people stop stealing land. The alternative is a never-ending spiral of violence.

The response to this argument is often to label it and me as antisemitic. This is about the actions of the State of Israel. To name the ways a state breaks international laws, and oppresses other people is not antisemitic or aimed at Jewish people at all. I hope opponents will not throw labels that obscure the debate but will actually respond to the arguments I have made.

Chris Budden, 31 October 2023

The author:

Rev Dr Chris Budden is a retired Uniting Church Minister who is still actively engaged with First Peoples, and teaches a course on reconciliation at UTC, Sydney. He has a long interest in ways to find peace in Palestine-Israel. His present research interest is the Preamble.

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Other Forums: AUSTRALASIAN CATHOLIC COALITION FOR CHURCH REFORM

We are pleased to be associated with the ACCCR which has much in common with our UCFORUM and look forward to joint sharing of ideas and discourse.

ABOUT US – ACCCR

We have common goals of encouraging greater participation in decision making, reform and social action by the people most affected by these events…in the body of the Church. We both have global links to like-minded people.

ACCR, with more than 5000 members, is called in response to a key Canon:

“Canon 212?§3) 

 According to the knowledge, competence, and prestige which they possess, they (The Christian Faithful) have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church and to make their opinion known to the rest of the Christian faithful, without prejudice to the integrity of faith and morals, with reverence toward their pastors, and attentive to common advantage and the dignity of persons.” 

Code of Canon Law. Book II. The People of God. Part 1 The Christian Faithful. The Obligations and Rights of all the Christian Faithful (Canon 208 – 223)   

The goals of ACCR include the following:

  • A Catholic Church in which all people are directed by their consciences and assume their responsibility for the mission of the Church.
  • A Catholic Church where all people, men and women, single and married minister in a spirit of co-responsibility for the Church. 
  • A Catholic Church that influences Australasian society to be ever more just, compassionate and egalitarian. 

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Opinion: Justice and Peace for Palestinians and Israelis

SUPPORT PALESTINIAN AND ISRAELI PEOPLE IN THEIR QUEST FOR JUSTICE AND PEACE

If you have any illusions about Hamas militants being freedom fighters, bravely putting their lives on the line for a just cause, please listen to Israeli Ambassador Amir Maimon’s address to the National Press Club on Wednesday (25/10/23), especially the first part where he describes in detail Hamas’s actions on October 7—go to YouTube and you will readily find it.

Of course, you may not be well-disposed to listening to a senior spokesman for the Israeli government at this time, so please look at the facts. Apart from the over 200 innocent Israeli people it now holds hostage in Gaza, Hamas is also holding most of the innocent Palestinian population of Gaza hostage —men, women and children—using them as a human shield to protect themselves behind. This is not courage, not fighting for freedom. Hamas is no respecter of human rights, only a violator of them.

Sponsored by Iran, Hamas is the main roadblock right now to a negotiated peace settlement in Palestine/Israel, a “two-state solution”. Hamas have effectively held Palestinian people hostage in Gaza since seizing power from Fatah in the “Battle of Gaza” in 2007. The stated aim of Hamas, and Iran, is the destruction of the state of Israel, by any means possible.

Do we care about Israeli and Palestinian people, their legitimate claims to lands, their hopes for peaceful co-existence with each other? If we do, then please have no illusions about Hamas, and do not support their cause.

The hope we might cling onto, in the midst of the current awful conflict, is the setting free of the people of Gaza from the tyranny of Hamas’s occupation—even if some at least of the Gaza population actually support Hamas. Then the two sides will be able to engage in meaningful dialogue and negotiations for peace.

A ceasefire—how could this be the solution? It would mean a return to the simmering tensions of the last 17 years, ready to explode into an even more deadly conflict next time. Hamas might surrender the hostages back to Israel, surrender themselves to the International Criminal Court for trial on crimes against humanity, in return for meaningful negotiations on a two-state solution—now that would be real bravery, real freedom fighting. Israel, on the other hand, what choice does it have but to continue trying to bring Hamas to account?

Yes, the underlying problem is both sides clinging onto to their religious and national identities, both sides claiming an absolute right to the same land. Both sides will have to let go of something, compromise, change, for peace to occur.

Israel is a democracy, with rule of law and basic rights for citizens; but it is not a democracy when it discriminates amongst citizens on the basis of religion or race, and continues to expand settlements into Palestinian territories, in violation of rulings of the International Court of Justice, justifying its actions on the basis of self-defence. Democracy is open, gracious, inclusive, “no respecter of persons”; anything less, even or especially when it is under fire, is not democracy but a form of tyranny.

With the help of the international community the two sides have been close to a settlement before, in the Oslo Accord process from 1993-2000, then in the Road Map to Peace from 2003. So let us not despair but live in hope—and continue to support both Israeli and Palestinian people in their quest for justice and peace.

Fergus McGinley 26/10/23

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Reflection: Pro-active thinking

From Co-dependency to an Adult Faith

Robert van Mourik

Co-dependency occurs when one places an excessive reliance on another at the expense of their own mature development. For example, some Christians rely on being told by their church what to think. The difficulty with co-dependent relationships is that they are not apparent. In the context of church and religion, co-dependent relationships can be unwittingly accepted as normal, but this is unhealthy.

Co-dependency exists and has been fostered by the church. It denies the inherent wisdom each of us has and impacts our spiritual growth. If we are to develop an enriched adult faith, we need to move away from co-dependency to personal responsibility for our faith development. Yet we may be unaware that we might be in a co-dependent relationship.

Ilia Delio describes a co-dependent relationship with God as a co-dependency that is problematic. We have imagined and created a powerful divine Being, whose name is “God,” who lives in heaven and watches over us.  We built churches and composed prayers to a God who reigns almighty, from above, a God who is all-powerful and all-knowing, a God who protects the faithful and judges the fallen. The quicker we can dispel this mythic God, the greater the chance of discovering the real God.

Diarmuid O’Murchu describes adult faith as coming of age. He writes that the inherited distinction between the humanity and divinity of Jesus is overloaded with cultural and ideological baggage, no longer capable of delivering this maturity. If we are to develop an adult faith, we must understand church history and how these co-dependent relationships have evolved.

In the early years there were many Christianities e.g., wisdom, healing and matriarchal. This diversity of thought was lost in the drive to organisational control, codification as canon and the elimination of heresies. Unity and diversity lost out in the drive to uniformity.

Nevertheless, historical research highlights the fact that a spirituality of paradise on earth, rather than a life hereafter, prevailed right into the eleventh century. An empowering faith in the Risen Christ, rather than a devotion of atonement, seems to have dominated the first Christian millennium. This complex foundational picture marked a spiritual coming of age which subsequent Christian history has poorly understood.

The reformation by Protestant churches provoked a defensive institutional response, a counter-reformation. Clerical power became a major issue at the Council of Trent (1545-1563) which put in place a robust structure to safeguard the one and only truth, which the Catholic Church alone could deliver. To that end it created a superior person in charge, best described by four key words – Male, White, Celibate, Cleric – a clerical elite.

These clerics enforced their power chiefly by perpetuating a form of devotionalism that kept people feeling unworthy, obedient, and passive. Almost inevitably, people began to internalise a tyrannical, demanding God that could never be satisfied, a God that would never give the graces necessary for salvation unless we bombarded him day and night. This required repetitive prayers, rituals, exaggerated use of statues and holy pictures, and frequent attendance at church services. In this way, people were kept in perpetual childish immaturity, embracing a faith with little or no sense of adult growth and development.

The early Christians, like Jesus, were radically counter-cultural and not what the church became. Its early impetus was lost to alignment with state power and the growth of church bureaucracies. These structures sought their own power, creating divisions and excluding the other – such as women and minorities – contrary to the very message Jesus sought to promote, namely an inclusive society embracing mercy, compassion, and justice.

It can be argued that the church has trained people to be co-dependent, reflected in a model of church known as “pay, pray and obey” and congregations whose own wisdom is diminished. The growth of clericalism and questionable doctrines such as original sin and penitential atonement theory, for example, have created for clergy a business of sin management, as described by Richard Rohr. It has also resulted in many living their lives in fear of eternal damnation, in part due to a failure to “obey the rules”.

A maturing adult faith implies spiritual growth just as there are differing stages of physical or emotional development. Richard Rohr describes the early stages as having relative importance as scaffolding, but they are not the building itself. We don’t need to continue protecting the scaffolding once it’s served its purpose. But we still honour and respect it. In the first half of life, our task is to build a container. Eventually we realise that life isn’t primarily about the container but the contents. As we grow through the stages, we transcend early stages and include them in our expanding worldview.

The Instrumentum Laboris, issued by the Vatican in June 2023, sets out an operating model for a synodal church, potentially the most significant initiative by the church since Vatican II. It represents entirely new ways of thinking about how things are done throughout all levels of the church from its cardinals through to parishes. It uses language entirely removed from the development of the church after the Council of Trent. Implementing this process could result in an entirely new church in which the non-ordained laity can have an important role. It would give new meaning to the sense of the faithful.

The Christian story can be reframed and aligned with Jesus’s vision for the kingdom of God, a society offering mercy, compassion and justice for all and the fullest realisation of human potential. Pursuing this vision is the mission of the church. Our growth in knowledge of many fields, such as psychology and quantum physics, helps us conceive new ways in which we can imagine “God” at work. This knowledge and our growth spiritually invite us to reconsider our views on our responsibility for the environment, distribution of wealth, the merits of unbridled capitalism and other beliefs we now take for granted.

It is our responsibility, we who are not clerics, to step up and be proactive, to pursue our own spiritual growth and contribute to the church’s mission.

 Robert van Mourik is a Moderator of the St Lucia Spirituality Group which seeks to support those who wish to develop a more mature understanding of what lies at the core of spiritual beliefs.

This article is an abridged version of a discussion paper available upon request – slsg4067@gmail.com.

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Event by Zoom: A Critique of Christology

“A Critique of Christology from within the New Testament”

 Dr Paul Tonson 

Saturday 28 Oct 2023 2 pm (Melbourne time) on Zoom

Meeting ID: 821 5612 8096 – – Passcode: 318825

This event is hosted by Sea of Faith in Australia that promotes the open exploration of religion, spirituality and the search for meaning. They welcome ALL viewpoints, including Atheism.

Paul Tonson is a retired UCA minister in Melbourne with a PhD dissertation exploring universal themes in Genesis texts.

ABSTRACT: 

This presentation illustrates how the Christian scriptures embody contrasting and even conflicting theological understandings, both regarding the divine and the human.  The four gospels openly highlight different themes and sometimes use different language, even where they tell the same story.

The creeds of the fourth century perpetuated what became the majority report of Christian affirmation that is almost entirely concerned with the person of Jesus the Christ, referred to as Christology.The glaring omission from the creeds is any reference to the Kingdom of God that was the major theme of Rabbi Jesus of Nazareth.

The creeds reveal a change of focus from the teaching to the teacher, from the practice to the person. Teaching that has broad universal relevance was made subservient to the particularity of the Christ as uniquely GOD and Man.

A close examination of the Greek texts opens a window upon an understanding of the significance of Jesus of Nazareth that is not bound by the traditional Christology of Jesus as a unique mediator between the divine and human. I call this different view the minority report.

Much of the New Testament seems to assume that the divine elements in the life of Jesus, especially his resurrection, are the factors that justify others following him. This has also been the nature of preaching and theology for almost two thousand years. This paper on the other hand has an entirely different viewpoint.

It is the admirable human qualities of Rabbi Jesus that inspire me to emulate the Way of life that he lived. It is Jesus’ exemplary life and death, not his resurrection that draw me. Jesus as an exemplary figure lives out a path of purpose and empowerment that is possible also for his followers. This understanding offers a gospel that is egalitarian and universalism.

Add to calendar

Online event link:

https://us02web.zoom.us/j/82156128096?pwd=Y2I1WXNScWVoOWR0MGtoYWQreklhZz09

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UCFORUM News: Benefactor for broader theological studies

The UCFORUM Chairperson is acknowledged for his generosity over several years…scholarships to encourage depth and breadth in theological education. The following media release from Trinity and the Queensland Synod tells part of the story.

Meet Rodney Eivers, a long-term supporter of Trinity College Queensland

Rodney Eivers is deeply committed to fostering the pursuit of theological education and actively promoting the enrolment of new students at Trinity College Queensland. His passion lies in facilitating opportunities for individuals to advance their theological studies. One remarkable endeavour by Rodney is establishing a scholarship program designed to provide financial assistance to students, specifically targeting those who do not meet FEE-HELP criteria. This scholarship plays a vital role in helping these students cover their tuition expenses while they engage in their academic journeys.

Trinity College extends its heartfelt gratitude to Rodney for his remarkable generosity and support of the College and its student community. Rodney’s contributions have a profound and lasting impact on the institution and the individuals striving to deepen their understanding of theology.

The College recognises Rodney Eivers as a beacon of inspiration, and gratitude abounds for his invaluable contributions.

To learn more about The Rodney Eivers Scholarship, visit our Scholarships page on our website, Scholarships – Trinity College Queensland.

If you wish to support students studying at Trinity College Queensland, we would love for you to contact us by emailing ask@trinity.qld.edu.au.

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Book Review: Into God’s Quantum Universe

Consciousness & Creation: Discover a pathway into the mystery of God’s quantum universe

Review by Dr Kevin Treston

THIS BOOK IS VERY TIMELY for the general population in providing accessibility to researched scientific features of consciousness in quantum physics and its implications for a spiritual vision of life. The conversational style of the author affirms and invites a partnership with the reader.

At first sight, the vast proportion of the population would shy away from such a topic by claiming their ignorance of the whole world of science and energy fields. They might well ask, “What has all this got to do with my own spiritual journey, or even facing the challenges of daily living?”

The author, Leslie N. Savage, offers a masterly conversation with the reader by providing guidance through this topic, integrating an evolution of scientific insights about old and new paradigms of thinking on the relationships between matter and energy fields.

In reading this book, I was constantly impressed by the author’s erudition of his topic and his ability to summarize critical insights about subjects such as consciousness and the role of the mind, morphic resonance, near-death and out-of-body experiences, quantum physics, quantum information, the fine-tuning of nature, challenges to materialism, and especially how cosmic fields of energy connect everything in the universe.

What was especially significant to me was the author’s discussion of how the contents of the universe are genetically related. I appreciated the insights about God or a Divine Presence within the core evolving energy of creation. The ecumenical vision of the connectivity of everything in existence appeals to the universalism of a relational cosmos. Of special interest to me was the inclusion of wisdoms from the mystics about the oneness of all things. For Christians, the Christ metaphor reflects this sacred inclusion.

The author’s style is one of inviting the reader to journey with him in the exploration of this vast, evolving field of science and its obvious relevance to enhancing a communal consciousness. Such a consciousness offers people a more viable way of being within the web of all life in creation rather than merely existing in the paucity of sterile materialism.

On a personal level, I resonated with the author’s core thesis of how the world of contemporary science is very much in accord with a spiritual vision of life. My own constant plea is that the Christian story must be reframed within the Great Story of the Universe and ultimately with God, Great Spirit, Source of all Being. All things in the universe are generative manifestations of this Divine Presence and creation.

I congratulate the author for sharing his great learning, and especially his ability to synthesize and compose this invaluable resource. Such a useful asset is relevant for all those who wish to better integrate the extraordinary developments in modern science, especially in quantum physics and consciousness, with their own spiritual journeys within the connectivity of all things.

Hopefully this book will be widely read, initiate conversations, and nurture love.

Kevin Treston BA (Hons) MA (Hons) MEd PhD OAM

From the author – Leslie N. Savage:

What is   primary — Matter or Consciousness?

My book advances the thesis that consciousness is fundamental and gives rise to all of God’s creation.

Why and how?

THIS IS THE STORY OF TWO REALITIES—your day-to-day physical world and the hidden realm of energy fields that originate in God, form atoms, and give rise to creation. These fields connect everything in the universe.

You will be guided through an examination of the mystery of the mind and the role of consciousness in quantum physics—and ultimately to the level of the creation of matter by the universal Consciousness we call God.

The amazing world at the quantum level is laid bare in these pages in a friendly, conversation style. It looks at the interface between what seems real and what is happening at the core of the physical world. I challenge materialism and open a door through which scientific fact and the spiritual realm are revealed as one and the same reality.

I question the claim that consciousness is created by or limited to the brain—I say that you participate in Cosmic Consciousness. Everything in creation is a burning bush in which God’s “I Am” invites your contemplation.

My hope is that this message will resonate deeply in your spirit, leading to an epiphany—that the Everywhere God dwells in the fabric of creation and manifests as the Cosmic Christ, described by Fr Pierre Teilhard de Chardin.

To purchase an e-copy:

‘Consciousness & Creation’ is available on Amazon Kindle Books Australia for $10.89

https://www.amazon.com.au/dp/B0CK5KCHKV/ref=sr_1_1?keywords=consciousness+and+creation&qid=1696039165&s=digital-text&sr=1-1

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Research: Indigenous Self-Determination and the State

The failure of the Australian Referendum on the Voice highlights how so many people just don’t get it. The appeal was for self-determination against a strong superior white colonial gaze of knowing what is best for our First Nations People. Much scholarly work has been done internationally on this topic which highlights great achievements in conceptual development that are threatened by a failure to implement opportunities for design, development and accountability by the people who are most affected by the delivery of services and programs. The following scholarly paper from York University in Toronto describes a variety of arrangement in Australia, Canada, New Zealand and USA.

SSRN-id1262780.pdf

For those who are pressed for time to read the full paper, the Conclusion gives a good summary:

CONCLUSION In this chapter we have reviewed a number of forms of governance that could result from the exercise of self-determination. Outright independence apart, the form that gives the greatest autonomy from the settler government is the United States model where courts have recognized tribes as ‘domestic dependent nations’. Under the doctrine of retained sovereignty, tribes generally have power to make laws in all areas until they have been overridden by an Act of Congress. In Canada, the recently negotiated self-government agreements, such as the Nisga’a Agreement recognize that First Nations have an inherent right of self- government. Although the scope of Nisga’a powers is more limited than the powers of tribes in the United States, the laws that the Nisga’a can make in relation to some matters are paramount over federal and provincial laws. Unlike in the United States, the Nisga’a law making authority is constitutionally protected so that unilateral federal legislation cannot take away those powers.

Self-administration and self-management models are found in all four jurisdictions. Indigenous nations receive delegated responsibilities from federal or state governments to administer services to their constituents. The most advanced form of this model is found in Canada under the Indian Act. Indian Bands have reserves set aside and some power to make local by-laws. Land settlements in Australia and New Zealand have given limited by-law making authority to Indigenous bodies. Where there is no land base, the most elaborate model was the Aboriginal and Torres Straight Island Commission in Australia, which had nationally elected Aboriginal representatives on its board, and its mandate included advocating for the interests of the Indigenous people. This model for service delivery has advantages, especially for Indigenous people living in urban areas. However, it has been criticized for being too dependent on non- Indigenous design and implementation, to be entirely satisfactory.

Ownership and control of lands and resources is crucial to the survival of Indigenous peoples. Some Indigenous communities and nations do own some resources, especially where there is a recognized land base. But ownership is not the only issue. Indigenous control and participation in the stewardship of the resource is also important, and this is most often accomplished through co-management or joint management structures.

Finally, we have reviewed variations on participation in public government. In Aotearoa/New Zealand, the reserved seats for M?ori have been a feature of their legislature since 1867. Recently, Inuit of Nunavut have opted for a public government model combined with reserved rights set out in a land claims agreement for Inuit. Institutions similar to Sami Parliaments in Scandinavia have not picked up many adherents in the four countries studied in this reader.

It is difficult, in the abstract, to judge which is the ‘best’ model. They all have limitations and advantages for certain constituents. It is important to note, however, that a judgment cannot be made simply on whether the institutions or activities ¨look Indigenous¨. Indigeneity, like non-indigeneity, changes over time. To understand a society, it is not appropriate to take a snapshot that freezes relationships and movement at a particular moment in history. It is more appropriate to think of a video camera that captures shifting patterns, motion, and temporal texture. Indigenous people interacting with the non- Indigenous world are constantly defining Indigeneity, so it is difficult to ‘fix’ on a particular set of characteristics.

Rather than focusing on outward appearances, it may be more useful to think of criteria that reflect the dynamic nature of Indigenous communities and their relationship with the state. I believe that there are at least three factors to consider in the evaluation of particular choices for self-determination. The first would be to determine the degree to which the Indigenous group participated and consented to the arrangement. I have indicated that wide participation at a community level, including the active participation of women in the decision-making process is crucial to success. Second, the arrangement could be judged on the degree to which the Indigenous people have autonomy to conceptualize, design and implement their priorities. For example, laws that may work perfectly well within the mainstream society may not be appropriate in the Indigenous context. Third, the initiatives adopted should ensure transparency and accountability within the Indigenous community. This will require a careful balancing between respecting the autonomy of the Indigenous collectivity and ensuring that individuals within that collectivity are treated equitably. To continue the development of Indigenous self- determination, then, would involve increased participation, increased autonomy and increased Indigenous government accountability.

The road ahead is not clear by any means. While there have been some advances in government policies through court decisions, there have also been significant setbacks. In Australia, the recommendation for a national treaty was rejected by the government of the day and the only nationally elected representative organization for Indigenous people, the Aboriginal and Torres Straight Islander Commission, was disbanded in 2005. In Canada, there has been very little follow up by governments on the recommendations of the Royal Commission on Aboriginal Peoples.118 New Zealand enacted the Foreshore and Seabed Act 2004 to vest title in the Crown in order to overturn a court decision that had looked favourably on M?ori interests.119

The US Supreme Court has backtracked on sovereignty rights and has severely curtailed jurisdiction of tribes over non-Indians.120 On the international front, it is important to note that the only four countries to vote against the Declaration on the Rights of Indigenous Peoples at the United Nations General Assembly in 2007 were Australia, Canada, New Zealand and the United States. History so far has taught us two things. First, Indigenous people are not going to disappear. Second, the assimilation policies have been a dismal failure. Studies, such as that of Chandler that relate self- determination to lower suicide rates, and that of the Harvard Project on American Indian Economic Development, that relate self-determination to greater economic stability, should impel governments to recognize that self-determination for Indigenous peoples is the only viable policy for the years ahead.

118 Assembly of First Nations (AFN), Royal Commission on Aboriginal People at Ten Years: A Report Card (AFN, no date); D Stack, ‘Making Aboriginal Policy: A Conference Ten Years After the Final Report of the Royal Commission on Aboriginal Peoples The First Decade of RCAP’s Influence on Aboriginal Law’ (2007) 70 Saskatchewan Law Review 123.

119 See the chapter in this book by Jacinta Ruru.

120 See the chapter in this book by Benjamin J Richardson.

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Reflection: The Sacred/Secular Future

A SACRED SECULAR FUTURE

The world has moved on. We no longer worship at standing stones.     We don’t offer sacrifices of goats and lambs. We don’t need to think   our ‘differences’ are sinful. We don’t need ‘God’ to provide a way for      us to ‘atone’ for our ‘sins’. I reckon there is already ‘A Way’ built into     our unconscious, and our ‘faith’ journey is to live our lives with the      goal of becoming who we were meant to be… to individuate.

I sometimes say, ‘The reason I believe in ‘God’ is that every individual    on earth (with just a few exceptions) has a different finger-print.’

In 1880, Henry Faulds, a Scottish surgeon in a Tokyo hospital, published a paper on the usefulness of fingerprints for identification and proposed a method to record them with printing ink.

Since then, we have been discovering, little by little, that each individual is unique.

For me… that is amazing! Everyone has different dna, everyone has         a different personality. Is it possible that ‘difference’ might be OK?

It might be meant to be? There might be a purpose for it?

Perhaps Socrates understood that each person needs to find an answer   particularly suited to themself?

That’s where I think we are at the present moment in time. We’ve discovered that ‘religion’ is prescriptive and doesn’t speak to us as individuals. Well… it does… to a degree, but not as much as we need.

 ‘Nature is busy creating absolutely unique individuals, whereas culture has invented a single mould to which all must conform.’  Jiddu Krishnarmurti (1895—1986)

Most amazing discoveries and forward leaps have occurred because ONE person followed their star… did what only they were capable of doing. We are truly blessed they did. Some had to fight to maintain  their truth. Some died because of it. Some shone light in dark places and now we can see.

These good, amazing, blessed and clever people were not all ‘religious’ in the traditional sense. They were ‘religious’ in a better way. They understood and followed the inner leading to do what they were meant to do and be who they were meant to be. Carl Jung said there is a ‘God image in everyone’s unconscious.’ Clever, capable, caring, wise, good people manage to reach the centre of their being and become THEMSELVES.

Humanity is in the centre of an enormously powerful transformation.    We are being tossed and turned because of it. Our best, and most stable foundation, is to find the centre of our being and understand   that ‘God’ is there. ‘God’… whom we have no adequate words to describe… have no way to understand… will see us through the darkest of times.

From the first century after Jesus, about the time the gospels were written, the message of Jesus began to be distorted.

By the 21st century, there were many views. Traditional ‘religion’  began progressing to a new model.

Into the future. There will be a natural development of the religious instinct. Individuals will construct their own truth and develop their own way of life.

How this movement is guided, constrained, developed has not yet been considered.  I call it the sacred, secular future, and think it requires attention.

Bev Floyd

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Event Report: Caloundra Explorers

Donald Schmidt and the Clobber Passages:

Dear Explorers

We finished our study of Donald Schmidt’s book by looking at ‘Three affirming passages’ in the New Testament which can be used to counteract the ‘clobber passages’ used to condemn homosexuals.

P 78-79  In relation to Matthew 1:18-21 Schmidt says ‘Joseph decides that affirming Mary’s life is more important than obeying an odd bit of scripture, and God—by affirming his choice—seems to agree.’

P 80  We watched this video, which puts a slightly different spin on Luke 10:30-37.

www.youtube.com/watch?v=ueh1sErHPeg

P 82  The parable of the “good” Samaritan says far more than we think it says. This is Jesus teaching that we must not be quick to judge the worth and value, the very goodness, of others—especially others who we might readily write off.

P 83  We watched this video of Philip and the Ethiopian eunuch/court official:

www.youtube.com/watch?v=8NSvg7X64_A

P 84  Schmidt says the Ethiopian was ‘in the same category as others who are labelled—in derogatory ways—for who they are, what they do, a stance they take, or with whom they associate.’

P 86  Jesus would frequently tell those on the margins of community and society that they were included. Jesus challenged people to love and accept and welcome outsiders, a message that would undoubtedly be music to the ears of an outcast—and a eunuch would have certainly known what it was to be outcast.

P 87-88  We found it interesting that Acts 8:37, which puts a condition on baptism, is missing from most translations: And Philip said, ‘If you believe with all your heart, you may.’ And he replied, ‘I believe that Jesus Christ is the Son of God.’ Schmidt says ‘The story is a bold challenge to the rules and regulations that the church has too often put in place to exclude those who are a part of the LGBTQ+ community.’

P 88  Schmidt quoted St Irenaeus in his final statement: When we affirm one another and encourage one another to seek loving and respectful relationships with others—to be ‘fully alive’—the world becomes a better place.

We finished with the story of Jesus and the Canaanite woman (Matthew15:21-28). The Uniting Church LGBTIQ Network says ‘This story demonstrates that God’s love it so expansive, it can surprise and stretch even Jesus himself. It encourages Christians to be mindful of our own prejudices and understand that God’s love isn’t as restrictive as our own.’

 Ken Williamson

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Timely Event: Background to the Conflict in Israel/Palestine

Merthyr Explorers on 25th October 2023
We have been confronted about the conflict around Israel / Palestine / Hamas and often struggle to understand what sparks such atrocities. Rev Dr Greg Jenks will help us to understand these countries and their peoples and how the Jesus story informs our reactions.
Greg Jenks is an Australian religion scholar and a retired Anglican priest, whose most recent ministry role was Dean of Christ Church Cathedral, Grafton (2017–2022).

Jenks was awarded a PhD by the University of Queensland for his research into the origins and early development of the Antichrist myth. He has a long-standing interest in Christian origins, and is a co-director of the Bethsaida Archaeological Excavation in northern Israel. Jenks had been Visiting Professor and Scholar-in-Residence at St George’s College, Jerusalem on several occasions prior to his appointment as Dean in 2015.  https://gregoryjenks.com/about/

In the meantime, you may want to read this set of 10  blog posts written around the time of the last major conflict in 2021:
https://gregoryjenks.com/publications/one-land-two-peoples/

Merthyr Road Uniting Church,
52 Merthyr Rd, New Farm.
10 am for morning tea and fellowship
(a few contributions to this will be welcome)

10:30 we begin our exploring of the topic.

A donation of $5 towards costs is appreciated.

Desley Garnett

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Event by Zoom: Even the Devil Quotes Scripture

Even the Devil Quotes Scripture
with Rev Dr Robyn Whitaker

 

THIS SUNDAY 22nd OCTOBER AT 3.00PM (Melbourne time)
(A ‘Zoom only’ meeting)

Robyn has been ordained as a Minister of the Word in the Uniting Church since 1998. She is a biblical scholar and historian with research expertise in apocalypticism, biblical images of evil, Greco-Roman rhetoric, New Testament gospels, and late Christian apocalyptic literature. Robyn regularly writes for a popular audiences in addition to her scholarly work. She was listed in The Conversation’s Yearbook of “50 Standout Articles from Australia’s Top Thinkers” in both 2017 and 2018, and has an article in the 2021 volume celebratory 50 standout articles from the first ten years of The Conversation.

 In Even the Devil Quotes Scriptures, Whitaker asks how Christians might ethically and faithfully interpret the Bible for the modern world. Looking at how the Bible itself models interpretation, she argues for an approach that is flexible, contextual, and acknowledges a diversity of voices all under the rubric of love of neighbour.

 https://us02web.zoom.us/j/89498359894?pwd=ckRRbTl1L1VUK2JTd2FQNFBCRkh2dz09

Meeting ID: 894 9835 9894 Passcode: 276516

Please mark this event in your diary

 The Progressive Christian Network of Victoria Inc., www.pcnvictoria.org.au

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Opinion: Four possible scenarios for Israel-Palestine

From Keith Suter

I remain very pessimistic about the long-term prospects of any reconciliation between Israel and Palestine. Too many people are making too many claims on too little land.
Three of four scenarios I have devised of possible Israel-Palestine relations are all negative.

First, there is the continuation of the “current business as usual”. This is a continuation of the challenges since Israel’s formation back in 1948: times of “peace” interspersed with violence.

The problem with modern urban guerrilla warfare is that it seems to be a war without end. This is very different from, say, World War II, when the European war ended when the Allies reached Berlin and Hitler was dead. Now conflicts just seem to drag on, with dead leaders being replaced by new leaders and the momentum maintained. There is no clear vision of “victory”.

Second, the “one Israel” scenario would see the 2 million Palestinians in Gaza and the 3 million on the West Bank all living within a greater Israel (with 10 million people, 73 per cent of whom are Jewish) all governed from Jerusalem.

The long-term threat to the current Jewish majority would come from Palestinian maternity wards. Palestinians tend to have large families and so eventually a majority of the enlarged population would be Palestinian.

Orthodox Jewish families also tend to have large families. Ironically therefore modern liberal cosmopolitan Jews (who tend not to have large families) will find themselves squeezed between two larger conservative religious factions.

This in turn is part of the new trend in Middle East politics: the return of religion. The founders of Israel tended to be idealistic socialists or at least some form of left-wing politicians, for whom Judaism was a type of personal identity rather than the religious driving force. Now the current government is partly driven by religious Jewish hardliners.

Similarly, the early post-World War II Arab nationalist parties tended to be socialist, such as Yasser Arafat’s Fatah party, which became the dominant faction in the Palestine Liberation Organization (PLO).

In recent decades, especially since the 1979 Iranian Revolution, Islam has become the dominant force in Iranian and Arab political movements. The name “Hamas” comes from the initials of the Islamic Resistance Movement (formed in 1987). Hamas hates the PLO, and it fought a brief war against Fatah in 2007 to gain control over Gaza.

Therefore, the disputes between Israel and Palestine are not only over land but also religious interpretation. When it comes to war, truth is the first casualty and God is the first recruit.

The third scenario is the “two state solution”. This was first proposed in 1937, when the UK controlled Palestine on behalf of the Leage of Nations as a “mandate”. Jews were fleeing Hitler’s Europe and some sought refuge in Palestine, which gave rise to social tensions with the Arab population. The idea was to create two separate countries for the two peoples. A pattern was established: Jews accepted the idea but the Arabs rejected it.

After World War II the UK passed the problem over to the new United Nations, which revived the proposal. The idea has been revived various times since then but all to no avail. It is technically still on the table but no party to the conflict is making any serious attempt to revive it.

The final scenario is called “milk and honey”, a phrase I have taken from the Old Testament (such as Exodus 3.8). This is an optimistic scenario whereby Israelis and Palestinians somehow find a way of living together peacefully.

Reconciliation between former bitter enemies can take place. Australia and Japan had a very difficult relationship in World War II but Japan eventually became a major trading partner of Australia, and is now becoming a military ally to confront the Chinese threat.

Similarly, France and Germany had fought each other for centuries – and triggered two World Wars – and now are firm allies. Nothing in impossible.

All four scenarios encourage us to think about the unthinkable, and so reflect on the wider dimensions of the current conflict.

Keith Suter

www.global-directions.com

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Reflection: For our First Nations People

God of all the tribes and nations of the earth,

I give you thanks for Australia’s First Peoples.

I have so much to learn from them.

 

All my life I have been a wanderer upon the face of the earth.

I struggle to understand a sense of bone deep connection with the land,

Of having been with the land for tens of thousands of years,

Of being one with the land.

 

I struggle with it.

I yearn for it.

 

Yet even as I yearn, I glimpse the pain that comes from separation.

I do not know what is like to be torn from your country,

Your roots,

Your culture,

Your language,

Your family,

Your self.

 

How many of us turn our eyes away because the pain is too great?

God, forgive us, and give us the strength to turn around, and see.

 

Strength.

With deepest respect I give thanks for the strength of Australia’s First Peoples.

They have survived.

Against all the odds, against all the good and bad intentions,

They have survived.

 

But not all.

And not all who are alive today are whole,

Many have lost too much.

God, forgive us for what we have done,

For what we continue to do.

 

I pray for the continued resurgence of First Peoples’ culture, language and pride.

Named or unnamed

You are their strength,

You are their inspiration,

You are in their Law

You sing in their Dreaming.

 

And out of my own small circle of experience,

I give thanks for the United Aboriginal and Islander Christian Congress,

Their insightful theology,

Their inspiring worship,

Their bright and beautiful young leaders.

May they continue to enrich and heal their peoples.

May they continue to be a gift and inspiration to the whole church.

 

God of all the tribes and nations of the earth,

I give you thanks for Australia’s First Peoples.

Amen.

Janet Dawson

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Event: St Lucia (Q) Natural Law and our Spirituality

Natural Law is rarely seen in terms of spirituality, yet it widely informs the beliefs and practices of Catholics in the field of Bioethics as well as the indissolubility of marriage. Several questions arise from this, including the view that, if Natural Law provides a framework for encoding the Magisterium or rule of the Church, what influence might it have on our spirituality? Might those rules be too ‘fixed’ or out of touch with human experience?

Our next meeting will consider a paper on “Implications of Natural Law for our Spirituality” prepared by Michael Furtado and Garry Everett. The paper is attached.

Garry served the Qld Catholic Education Commission as Assistant Director and educator for nearly forty years. Michael’s ministry has been in various forms of social justice education. He has worked with Garry to manage the Teaching for Human Rights (Qld) Project and was Secretary of the Brisbane Archdiocesan Justice & Peace Commission.

Our meeting will be held on Zoom at 6:00pm AEST on Tuesday 10 October 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email Robert at robert@vanmourik.com.au

To request a copy of the background paper by Michael and Garry send an email to robert@vanmourik.com.au

oOo

 

St Lucia Spirituality Group

Email:       slsg4067@gmail.com

Facebook: St Lucia Spirituality Group

Featured post

Event Report: Born Gay

Dear Explorers

This week we looked at the three ‘clobber passages’ that have been used to condemn homosexuality:

Romans 1:18-32

1 Corinthians 6:9-11

1 Timothy 1:3-11

To illustrate this I played Johnny Cash’s song God’s gonna cut you down:

www.youtube.com/watch?v=DQTCS6aWRSc

P 63  . . . any time we seek to impose biblical pronouncements about marriage onto modern relationships we need to do so very, very carefully.

We watched the Naked Science video Nature or nurture—Are people born gay?

www.youtube.com/watch?v=a-BUWLQtifE

P 66  The author quoted Adam Hamilton: We are not always able to discern God’s will simply by quoting a handful of verses.

We read the clobber passages in various translations and discussed the ‘dynamic equivalent’ translation approach used by Eugene Peterson in The Message.

P 68  (Homosexuals are) living out the logical and perfectly natural sexuality with which they were born and gifted by God.

We noted Hal Taussig’s translation of 1 Corinthians 6:9-11 in The New New Testament:

No one who is immoral, or an idolater, or an adulterer, or licentious, or a sexual pervert, or a thief, or covetous, or a drunkard, or abusive, or grasping, will have any share in God’s kingdom. (No use of the words ‘sodomites’ or ‘homosexuals’)

P 70-71. To help us understand the Greek words ‘malakoi’ and ‘arsenokoitai’ used in the clobber passages we watched the video What is the Biblical meaning of arsenokoitai?

www.youtube.com/watch?v=LZr_LBVoASE

The author says: To equate such an act (sexual adult-child)—generally considered child abuse—with homosexuality involving adults is inappropriate.

We watched the video Was Jesus a homophobe?

www.youtube.com/watch?v=_zo9cpuXRl0

P 76. Compassion is the key, for Jesus and for us. Telling people they must live a certain way, and perform a certain way, when that goes against their nature is wrong.

We watched the video Rev Victor Floyd responds to the anti-LGBT+ clobber in which he finishes with Jesus’ greatest commandment to love one another.

www.youtube.com/watch?v=fEIeU7E-vQw

We finished with a quote from What the New Testament says about homosexuality by William O Walker from the Westar Institute:

Strictly speaking, the New Testament says nothing at all about homosexuality. There is not a single Greek word or phrase in the entire New Testament that should be translated into English as ‘homosexual’ or ‘homosexuality’. It may well be the case that a twenty-first century ‘Paul’ would revise Galations 3:27-28 to read as follows:

For as many of you as were baptised into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is not male and female, there is neither homosexual nor heterosexual; for you are all one in Christ Jesus.

Next week we conclude our book study with Session 6: Three affirming passages.

Ken Williamson

oOo

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Event report: Alleged References to Homosexuality in the OT

Dear Explorers

Last week we had an excellent roll-up and a lively discussion of the alleged references to homosexuality in The Hebrew Scriptures.

To set the scene I quoted Richard Dawkins from The God Delusion: ‘The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.’ I countered this by pointing out that most Biblical scholars consider Genesis to be primarily mythological rather than historical.

We watched this video that suggests that Sodom may have been destroyed by an exploding meteor:

www.youtube.com/watch?v=a_GSOiv6aWE

We looked at two of the ‘clobber passages’ in the Old Testament used to condemn homosexuality: Genesis 19: 1-11 and Leviticus 18: 22.

We discussed the many instances of theoxeny (divine beings in disguise who visit humans) in the Bible and in ancient Greek legends, e.g. Baucis and Philemon visited by Jupiter & Mercury. These stories are all concerned about hospitality, the supposed sin of Sodom.

P 52  Donald Schmidt points out that ‘In the vast majority of instances in scripture, the Hebrew word ‘yada’ (used in the Sodom and Gomorrah story) simply means to know something or someone, in the same way that we use the word ’to know’ in modern English.’

P 53  Donald quotes Rob Bell: How can we quote a few lines from thousand-year-old texts to condemn flesh-and-blood people standing before us?

To assist our analysis of the Sodom & Gomorrah story we watched these two videos:

Why did Lot offer up his daughters?  www.youtube.com/watch?v=KbI4QaGB70Y

What was the sin of Sodom?  www.youtube.com/watch?v=sOZ5p3MxYNU (16.32 to 19.49 min)

P 60  In reference to Leviticus 18:22 Donald says ‘If we condemn people who break one rule but excuse those who break others, maybe we need to rethink the rules.’

Rev Jeff Miner, on the website Would Jesus discriminate? says: Is it possible that history is repeating itself? Could most Christians be wrong today when they say God condemns homosexual relationships? Jesus Christ is my Lord and Saviour—and yet I am a gay man. All I want is to serve God, find a loving life-partner, and have a Christian home. And people like me are asking people like you to consider whether there is room at the table for us. This book, the Holy Bible, is precious to me. I would never choose to live in a way I felt was contrary to it. I’m persuaded that the Bible affirms me, just as I believe Jesus affirms me.

Robyn said she thought that the rules and stories from the Hebrew Bible have very little to tell us on how to live today. We tended to agree with that, but Ray made the point that the New Testament is based on the Hebrew Scriptures and Jesus was very familiar with them.

This week we move to the New Testament to look at more of the seven deadly verses that allegedly condemn homosexuality.

Ken

oOo

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Reflection: A personal faith perspective

Following on a lot of ‘faith’ sharing at Explorers sessions and in comments to the UCFORUM comes this from another subscriber:

My Faith

Dr Peter Lewis

It might be helpful to some people if I briefly describe my Christian faith, which is a simple one. It is based on the Bible but not in a fundamentalist way. In fact, I think some parts of the Bible are just plain wrong. For example, if God told Abraham to kill his son, then he is evil and not a god I could worship. Similarly, I cannot accept that Jesus was sacrificed to appease a god who was angry with sinful humans, as animals were sacrificed in the Temple in Jerusalem. My faith is focused on the historical Jesus, what he said and did, and I believe he was motivated by love. In Greek, this love is ????? (agape), which essentially means a self-giving concern for others. Jesus was not a passive character, but the active agent in the process that enabled communion between human beings and God, who is at the heart of the great Mystery in which we exist. God for me is the Creator and the source of my life, and therefore something positive and good. As the source of life, God must be “the living God.” (Heb 10:31)

I take an existential view of Jesus: he loved me and gave himself for me.  Therefore, I too must be concerned for the world and everything and everybody in it in an unselfish way. In other words, I must try to love like Jesus.

If Jesus was motivated by love to bring human beings and God together, how did he do it? I believe the answer is the Suffering Servant as described by the prophet Isaiah, especially Isa 52:13 to 53:12, and in some of the psalms. Jesus took on the role of the Servant believing that it would bring in the Kingdom of God, and it did. As St Paul said in Colossians 1:13, we are in the Kingdom.

The key question in theology is why was Jesus in Jerusalem behaving in such a provocative way? Was he just protesting, was he there to initiate an uprising of the people, or was he fulfilling the role of the Servant in Isaiah 53? If he was the Servant, then he was provoking the authorities to kill him. I believe with the early church that the Servant figure of Isaiah was the “divinely ordained pattern for the Messianic mission of Jesus.” (NBD p. 1094)

For me, what clinches this understanding of Jesus is the Last Supper. Out of love, he gives himself in the bread and wine. He pours out his life (Mk 14:24) as the Servant poured out his life (Isa 53:12). In this way his spirit lives in me.

My faith is human-oriented, although I do not deny that Jesus was divinely inspired, that he was both human and divine. My theology might be simple but it works for me. For more information about it, read the articles I have written for UCFORUM:

‘Jesus and the Sacrificial System’

https://ucforum.unitingchurch.org.au/?p=4406

‘Jesus and the Midrashic Method’

https://ucforum.unitingchurch.org.au/?p=4341

‘Jesus was different.’

https://progressivechristianity.org/resources/jesus-was-different

and my book, The Ending of Mark’s Gospel: The Key to understanding the Gospels and Christianity.

                                                                                                            Peter E. Lewis

September 2023

oOo

 

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Event: An ‘open heart’

Dear Explorers and Seekers meeting at Redcliffe (Q) – new comers always welcome.

A quick reminder that on this coming Monday 2nd October Pamela Raff will continue our reading of Marcus Borg’s book The Heart of Christianity: rediscovering a life of faith. She will lead the evening’s discussion on Chapter 8 —Thin Places: opening the Heart, with an examination of some of the many biblical references to ‘the heart’ and what it means to have an ‘open’ or a ‘closed’ heart (speaking metaphorically, of course). Borg explains the metaphor of ‘thin places’, which he describes as soft, porous, permeable places or circumstances where our visible world intersects with what some of us refer to as ‘the divine’.

All are very welcome and encouraged to participate in a serious, stimulating, and respectful conversation. As usual, we’ll gather in the Ocean Room, Uniting Church (cnr Anzac Ave and Richens St Redcliffe) at 6:30 p.m. for a half-hour coffee and chat before the discussion commences. Entry is free, but a small donation to offset costs would be appreciated.

Peace, Ian

oOo

 

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Event: A Pacific Voice in the Wilderness

Polkinghorne Oration – Rev James Bhagwan

Oceans of Justice and Rivers of Fairness – A Pacific Voice in the Wilderness.

Do you know what I want? I want justice—oceans of it. I want fairness—rivers of it. That’s what I want. That’s all I want (Amos 5:24 MSG).

Uniting Church Fellowship and Mission Support (UCFAMS) invites you to this year’s Polkinghorne Oration, featuring guest speaker Rev James Bhagwan, General Secretary of the Pacific Conference of Churches. Rev Bhagwan has spoken widely on the impact of Climate Change on the Pacific Island communities.

At: Concordia College Chapel

Corner of Balmoral and Cheltenham Streets, Highgate SA

Thursday 5 October 2023 7:00pm – 9:00pm

Tickets are $20 (or $15 concession)
Bookings can be made at: events.humanitix.com/polkinghorne-oration-james-bhagwan

This event is sponsored by UCFAMS (Uniting Church Fellowship & Mission Support) in partnership with Churches Together SA, EAG (Environmental Action Group) and ELC (Effective Living Centre).

Kind regards, Judi Maschmedt

Office Administrator

Effective Living Centre

Christ Church Uniting

26 King William Road, Wayville SA 5034

Office: 08 8271 0329

Website: effectiveliving.ucasa.org.au

oOO

Featured post

Opinion: The secular becomes sacred

 

 

One Sacred World

Richard Rohr considers how dwelling in sacred space ultimately involves seeing God and the world through a unified vision. But we don’t get there without some sort of suffering:

Whenever we’re led out of normalcy into sacred, open space, it’s going to feel like suffering, because it’s letting go of what we’re used to. This is always painful, but part of us has to die if we are ever to grow larger (John 12:24). If we’re not willing to let go and die to our small self, we won’t enter into any new or sacred space.

Prophets lead us into sacred space by showing us the insufficiency of the old order; the priest’s role is to teach us how to live in the new realm. Unfortunately, priests too often operate separately from prophets. They talk of a new realm but never lead us out of the old order where we are still largely trapped.

In this new realm, everything belongs. This awareness is sometimes called a second naivete. It is a return to simple consciousness. The first awareness is a dangerous naivete, which doesn’t know but thinks it does. In second naivete, darkness and light coexist, paradox is revealed, and we are finally at home in the only world that has ever existed. This is true knowing. Here, death is a part of life and failure is a part of victory. Opposites collide and unite, and everything belongs.

In mature religion, the secular becomes sacred. There are no longer two worlds. We no longer have to leave the secular world to find sacred space because they’ve come together. That was the significance of the temple veil rending when Jesus died. The temple divided reality into the holy world inside and the unholy world outside. That’s why Jesus said the temple had to fall: “Not a stone shall stand on a stone” (Matthew 24:2). Our word “profane” comes from the Latin words pro and fanum, meaning “outside the temple.” Teilhard de Chardin said, “Nothing here below is profane for those who know how to see.” [1] There is only one world, and it’s the supernatural one. There is no “natural” world where God is not. It is all supernatural. All the bushes burn now if we’ve seen one burn. Only one tree has to fill up with light and angels, and then we never again see trees the same way. That’s the true seeing we call contemplation.

We need to refresh our seeing through contemplation because we forget. We start clinging and protecting. Unless there is a readiness to let go, we will not see the vision of the whole. God cannot be seen through such a small lens.

I can see why Christians use the language of “born again.” The great traditions seem to recognize the first birth is not enough. We not only have to be born, but also remade. The remaking of the soul and the refreshing of the eye is the return to simplicity.

[1] Teilhard de Chardin, The Divine Milieu: An Essay on the Interior Life (New York: Harper and Brothers, 1960), 35.

Adapted from Richard Rohr, Everything Belongs: The Gift of Contemplative Prayer, rev. ed. (New York: Crossroad Publishing, 2003), 158–159, 160.

Image credit: A path from one week to the next—Taylor Wilson, Madonna and Messiah (detail), ink, used with permission. Alma Thomas, The Eclipse (detail), 1970, acrylic on canvas, Smithsonian. Alma Thomas, Snow Reflections on Pond (detail), 1973, acrylic on canvas, Smithsonian. Click here to enlarge image.

Creation is sacred space; the multi-colored spot of paint on canvas echoes the light through a stained-glass window.

oOo

 

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Reflection through Poetry – ‘Confession”

CONFESSION

 Hello God,

I’m having problems with the Prayers of Confession,

Those endless and predictable lists

of the things we have or have not done.

 

I feel like getting up and shouting,

“Of course we haven’t done them!

We are fragile, needy creatures

And inside our head the primitive brain

With its relentless focus on sex and survival

Is alive and well.

When are we going to talk about that?”

 

But of course I don’t,

I’m too well trained in politeness.

So I just get depressed,

Fiddle with the news sheet,

Look at my watch,

And wonder when the service will be over.

 

And when it finally is over

I go to my favourite coffee shop

Gaze at the river

And put myself back together.

 

And this, God,

Is my Prayer of Confession.

Janet Dawson

oOo

Featured post

Opinion: Sacred-secular

Not sure I wish to retain “the theologically open and welcoming place that has been the Uniting Church”, as Lorraine Parkinson remarks. Rather, I’m more at one with Bev Floyd and her feeling that “the ideas of Jesus should never have become a religion.”

Actually I was reflecting on these issues today while taking family from Sydney around our Australia Zoo, and could not help noticing how prominent and prolific were pictures of the late Steve Irwin, regular references to him and videos featuring this enthusiastic “wildlife warrior”.

Steve and Jesus may have much in common in a “sacred” secular way, as Bev would put it.

What was not very prominent at the Zoo but still very touching was this plaque which I spotted almost hidden away.

These sincere statements can be found on the Australia Zoo website:

It is only by working together and standing shoulder to shoulder that we can follow in Steve’s footsteps and make his dream a reality.

The annual Steve Irwin Gala celebrates the life and legacy of the original Wildlife Warrior, Steve Irwin. This very special event takes place annually in Brisbane and Las Vegas to raise much-needed funds to continue Steve’s conservation work worldwide.

…surrounded by fellow Wildlife Warriors, it’s a remarkable night honouring one extraordinary man.

Be part of our Wildlife Warriors family as we follow Steve’s legacy.

The Steve Irwin Gala is a celebration of the life and legacy of the original Wildlife Warrior – Steve Irwin. These annual events, which take place in Brisbane and Las Vegas, honour Steve’s larger than life personality and his extraordinary passion for wildlife. Now, it’s through his wife Terri, children Bindi and Robert, his loyal supporters and these very special events that Steve lives on.

“My heart will always beat for wildlife. Terri and I fight every day for the preservation of wildlife and wilderness – it’s our mission in life. Our children are also taking up the challenge” Steve Irwin

Terri, Bindi and Robert’s efforts today honour the greatest Wildlife Warrior that ever lived. They are ensuring that Steve’s legacy lives on. Australia Zoo now encompasses over 700 acres and employs over 500 staff, continuing Steve’s mission of “Conservation Through Exciting Education”.

Tim O’Dwyer

oOo

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Opinion: The Historical Jesus is not the Christ

The Historical Jesus is not The Christ

Thanks (Rev) Rex Hunt for forwarding this paper from David Galston for circulation through the UCFORUM.

David Galston is the Executive Director of the Westar Institute and a Scholar of Westar. David has a B.A. from the University of Winnipeg, a M.Div. from Vancouver School of Theology, and a Ph.D. from McGill University in the Philosophy of Religion. He is the author of three books, Archives and the Event of God (McGill-Queens Press, 2010), Embracing the Human Jesus (Polebridge Press, 2012), and God’s Human Future (Polebridge Press, 2016).

Rex A. E. Hunt is an Australian ‘grass roots’ religious naturalist , social ecologist, and progressive liturgist.

Since the publication of David Friedrich Strauss’s The Life of Jesus, Critically Examined in 1835,
there has been a controversy involving the separation of Jesus as a historical figure from the Christ as a Christian confession. To put it plainly, since Strauss, the Jesus of history and the Christ of faith have been regarded as two different animals.

It is natural, and expected, that the church has never been happy with this separation. The historical Jesus is not the Christ, and so to affirm that the historical Jesus is important is equal to saying that the church’s history of Christ-confession has been misplaced. It is hard to imagine that the church could be happy with such a conclusion.

However, even historians and, especially, theologians are often unhappy with the historical Jesus. Christian beliefs that an historian holds and will defend can lie hidden behind the examination of history. It is the hidden nature of these beliefs, precisely because they are hidden from view, that makes it difficult to judge whose version of the historical Jesus has truly satisfied the criterion of objectivity. I want to look at a few ways the significance of the historical Jesus is surprisingly denied and suggest that this denial prevents the church and Christianity from moving forward into a new age for religion.

The first tactic used to deny the significance of the historical Jesus is obfuscation. This is really a
classic move that politicians use all the time. To obfuscate is to blur the picture, which makes a
question obscure and then confusing, such that by the time the politician finishes crafting an answer, everyone has forgotten what the question was. Obfuscation avoids a question, and avoidance allows for the status quo to continue.

While David Friedrich Strauss did not really know who the historical Jesus was, he was extremely thorough in indicating who Jesus was not. Jesus was not the Christ, the Son of the living God, and, he stated, the gospel writers “flattered” themselves when they reported mythic narratives as historical events. Strauss imagined that Jesus was some sort of prophetic personality. He did not have the tools developed later in biblical criticism to go much further, but he had enough sense to identify storytelling when he saw it.

Later theologians and historians took advantage of this uncertainty in Strauss. The popular
conclusion was that we can’t know anything about the historical figure, so we must go forward with the post-resurrection Jesus, the Jesus of the church, and find ways to make the confession about Jesus as the Son of God relevant for today. In other words, the more we can hide Jesus behind the confession of the Christ, and the more we can make the Jesus of history irrelevant, the more we can continue on with the same old story. Hidden inside academic obfuscation was a commitment to maintain the ancient doctrines of the church.

A second way to deny the importance of the historical Jesus is the use of jargon. Insider language is jargon language; it is the language specialists use with each other to impress their colleagues and to make the public believe that they know what they are talking about. It is possible to do good academic work, or any form of technical work, in everyday language that avoids jargon and includes the public. However, in the competitive marketplace of ideas, being identifiably in the know is important for tenure, for status, and for coolness. The study of postmodern philosophy is full of “cool” expressions that sound profound but mean something simple. A “signification matrix,” for example, just means “community.”

Theologians use jargon to talk about the Christ within the technical problems of theology. The
problems of theology are explained with obscure insider words like soteriology, Christology, analogia fidei, Docetism (there is nothing worse than being accused of Docetism!), perichoresis, and other (strange) words usually unfamiliar to the uninitiated. The problem with using theological jargon in relation to the historical Jesus is that the historical Jesus eliminates the need for jargon. The jargon goes with the Christ either to talk about the work Christ accomplishes or the identity Christ holds as the Son of God. Once you no longer have a “Son of God” to play with, there is no purpose to the jargon.

Both the techniques of obfuscation and the reliance on jargon form, in large measure, the history of Christian doctrine. The historical Jesus does not have such a history; only Jesus as the Christ composes the history of Christian belief. The shock value of the historical Jesus, regardless of how one approaches the question, lies in the simple truth that Jesus was a human being like anyone. The Jesus of history does not hold the confessed Son of God status that Christianity has given him. He was, like all of us, a human being who was right sometimes and wrong at other times. Giving back to Jesus his humanity requires, on the part of later generations like us, a certain act of generosity and, even, humility toward him. Accepting Jesus as a human being, not a Savior or a God, is the sincere act of loving him both as he was and for who he was. People who hold this respectful quality of love for Jesus are, amazingly, not welcome in the church.

A future for a religion like Christianity with an historical Jesus is a humanist future. This future does not involve a loss of respect for Jesus; indeed, quite the contrary, it involves an honest love for him. Second, it is a future that is not built upon confessing theological doctrines. The historical Jesus eliminates this need, which is tied to the Christ. The historical Jesus is not a confession but a person. Equally, the historical Jesus, by virtue of being a human being who lived, struggled, and lost in the Roman empire, requires of us not a belief in him but a commitment to the struggles, the gains, and the losses of our own time. The historical Jesus impels us to be “historical” too, that is, to be our true human selves in our time with the same honesty, the same realism, but also the same hope.

A future Christianity with the historical Jesus is a humanist Christianity that remains “spiritual”
because it remains in the present moments of history with honesty. There is no attempt at
obfuscation, and there is no need to employ jargon. What is needed, and what is honest, is our own humanity, living on this planet as creatures respectful of nature, committed to our common future. Without the honesty that such a commitment requires, we do forfeit our sense of spirituality, and we do settle for obfuscation over clarity and for jargon over community.

–© David Galston

oOo

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Opinion: Further reading for the Merthyr Road seminar and of general interest

Thank you to Lorraine Parkinson for this timely opinion piece:

The Uniting Church and the Evangelical Takeover

 I am entering this conversation with an urgency that I am hoping will be adopted by those who read this article.   I am a lifetime member of the Methodist and then Uniting Church.  I have a long memory of ways those churches operated from the late 1940s.   As a young child I was taken to Sunday School ‘Kinder’ and also to the worship of the congregation.  As my parents were in the choir at the evening service, I would sit with my grandmother and search her handbag for ‘Steamrollers’, a mint lolly that would keep me quiet.  Many children from babies to young teenagers and older, were part of the morning and evening congregations.  Sunday School happened during the last half of the morning service, when the children went to the Sunday School hall while the adults listened to the sermon.  In the first half of the worship, the words, the music, the worshipful atmosphere, the attentiveness of the adults, the expectation that the children would be quiet, all sank easily into our consciousness.  That was, after all, the era of children sitting quietly in rows of desks in schoolrooms.  Apart from the meetings of those who ran the congregation, all ages participated in every part of its life, including children’s and youth clubs and bible study for all ages.  It was, to all intents and purposes, ‘intergenerational’, although not using that word.

In several congregations to which I have belonged, and in those with which I have ministered, the same expectation of participation by all ages has continued.  As time has gone by, and many Uniting Church congregations have declined, particularly when losing children and younger generations, participation by all ages has accordingly declined.  We all know of many congregations where the attendance ranges between 30 and 50, almost entirely of those aged 70+.  Alarm bells that began tinkling in the 1970s grew louder with each decade of decline and have become siren calls for attention.  In the 21st century a new word entered the Uniting Church’s lexicon – ‘intergenerational’.  This was to be the answer to the comprehensive absence of younger generations.  This would draw ‘young people, children and families’ to experience a ‘modern’ approach to being church.  The ‘Messy Church’ programs swept across many of our churches, as resources for ‘intergenerational’ programs made their way into the inboxes and mailboxes of clergy, church councils, Presbytery and Synods.  This would be the answer to attracting younger generations, and why not?

Through this era the idea of separate services for older members and younger adults and children became popular.  This was in large part because of the difference in music felt to be appropriate for each age group.  The older members wished to continue singing the hymns they had always known.  The younger looked to ‘contemporary’ music and songs.  Again, why not?

It is no secret that music is one of the most powerful means of conveying sacred meaning to the heart.  It explains the reluctance of older church members to put aside music that has always represented their own faith through the ages.  The introduction of ‘contemporary’ music (I recall a ‘rock n roll’ service in the Methodist church in the 1960s – guitars in church!) brought with it a different way of conveying that sense of the sacred to the younger members attracted by its resemblance to their generation’s pop music.  At first we became aware of large congregations in other denominations where the worship was conducted in auditoriums with music led by instruments used in rock bands.  Mainly for that reason, those churches attracted young people and their parents to a new style of church.

Some notice was taken of the fact that the music itself, coming from large ‘mega-churches’ in Australia like Hillsong, or from overseas, particularly the USA, represented and encouraged a distinct kind of theology.  The songs are often dismissed by older UCA members as ‘those choruses’, that have no depth of meaning.  Yet they do convey meaning – in accordance with a conservative approach to the faith.  The ‘victory’ of Christ appears in many, along with belief in the Saviour Christ and his ‘saving blood’.   Nothing new there, you say.  No, but in the foundational churches and in the Uniting Church itself, those tenets of belief have not traditionally been the only explanation of faith in God and following Jesus.  The Uniting Church and its predecessors have always practised ‘theological hospitality’, where an individual’s understanding of the faith at any point along their life’s journey has been welcomed and accepted.  People have been nurtured in their own relationship with God.  Following Jesus has always meant embracing and working with the many and amazing ways the Uniting Church has followed Jesus in reaching out to those in need.  It has always embraced as equals those often marginalised by Australian society, including people of other faiths and people described as LGBTQI+.   Act2 proposes that this continue.

All of this is now seen as ‘Act 1’ of the life of the Uniting Church.  Act2 is a response to the gradual decline in numbers in the Uniting Church and no longer tenable ways of ordering the church’s structures, congregational life and property.   The aim is to find a way to give the church a new start – ‘Act 2’ of its journey of faith and life.  Again, I say, why not?

I will tell you.  In December 2021 I moved from Melbourne to Brisbane to be near my immediate family.  Since then I have tried to join two Uniting Church congregations.  In both cases I found a tightly focussed conservative evangelical theological observance as I previously mentioned.  I was informed that this was ‘the faith of the Uniting Church’.  Both churches were using the term ‘intergenerational church’ to describe their congregation’s vision.

As part of the development of Act2, the UCA Assembly has just released a new resource called “Being an Intergenerational Church”.  The foreword to the document includes the words: “every member, of every age, from every culture, no matter their gender, is called to confess the faith of Christ crucified and to be a follower of the way of Jesus.”  That is a quote from the Basis of Union.  Following Jesus is the way most Uniting Church members would wish to describe their faith journey.  But ‘confessing the faith of Christ crucified’ carries the conservative theology of the 1960s when the Basis of Union was created in large part as a means of enticing the Catholic and Anglican churches into union with the UCA.  It also points to belief in the saving blood of Christ, the theological mainstay of conservative evangelical churches.

The resources underpinning the move toward recreating the Uniting Church as an ‘intergenerational’ church are almost entirely from the United States, from conservative evangelical institutions, universities and seminaries, a primary source being Fuller Theological Seminary, Pasadena, California.  Their statement of faith is quintessential conservative evangelical.   The books and speakers recommended under the resources section of the document are from that background.   While the Assembly resource paper contains much to be affirmed in the Uniting Church of the future, it is the theological underpinning of the intergenerational proposal, not stated there, but already evident in many congregations, which ought to be of great concern to members of the church as a whole.

These resources are not new to the Uniting Church.  They have been knowingly distributed under the heading of ‘Children’s and Families Ministry’ through Synods for well over a decade.  The person primarily behind the distribution of those resources has left the Victorian and Tasmanian Synod and is now associated directly with ‘InterGen’, a part of an international association of conservative evangelical organisations.  The person concerned has now been appointed as Assembly Intergenerational Consultant.

Nowhere does this document mention the UCA tradition of theological hospitality.  Nowhere does it encourage a discussion of faith and beliefs.  They are apparently assumed to be included in the section under Vision, where safe and empowering spaces are created – for discussion about issues regarding the life of the church.  Nowhere does this explicitly indicate that differing theological perspectives may be discussed.

I fear that the Uniting Church is well and truly along the road to becoming an exclusive conservative evangelical church.  I have seen it in action, with those who disagree with it made to feel very unwelcome.   Many have had to leave such congregations.  If none of our people who are concerned about this call out the infiltration of the UCA by the Trojan horses of intergenerational resources, then sooner or later, the takeover will be complete.  Wherever and whoever you are, if you wish to retain the theologically open and welcoming place that has been the Uniting Church, it is up to you to call out the process that is being promoted on behalf of all of us, through the Assembly.

(Rev Dr) Lorraine Parkinson

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Event: Merthyr Road Explorers (Q)

Merthyr Explorers on Wednesday 27th September.

Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.
A donation of $5 towards costs is appreciated.

Following on from an article in the latest Uniting News, we have chosen to explore the topic of

“The Future of the Church”

Whilst the article is about the Uniting Church (see below), we can use the discussion to think of all churches.
Rev Karen Ross – Chapel Hill Uniting Church, wrote:

I wonder what it has been like for you to be part of the Uniting Church in the last few years. It’s no secret the church has suffered injury in the last decade or so. These challenges have impacted our community in several ways. There’s been an increase in compliance and governance, an increase in uncertainty and frustration, and, consequently, an increase in conflict. People have left the church/organisation, resulting in a decrease in resources and productivity. And all of this was before the onset of COVID-19. All of these factors have profoundly impacted our sense of being a community and our ability to function as one.
I know that it’s particularly challenging when we’ve been hurt by a brother or sister in Christ, someone we thought was ‘better than that.’ And to add insult to injury, maybe we’ve even ventured into the territory of self-righteous indignation, wondering why we have to be the mature, respectful ones when others behave in hurtful ways.
I wonder what your experience of being part of Christian community has been like these last few years. What words come to mind when you consider that? Let me ask you, how has this impacted your vision for the church, your passion for serving, your creativity and ingenuity in leadership, your energy levels, and your hope for the future of the church?
I suspect that there are many faithful leaders, both lay and ordained, who are carrying some wounds from the last few years, leaving them anywhere from feeling hurt to feeling paralysed. If this resonates with you, I am so deeply sorry because that is not God’s heart and intention for you or for the church.

There is a story recorded in John 5 of a paralysed man sitting on a government-issued mat that identified him as a legitimate beggar. Whenever the waters were stirred, he was unable to reach them in time to experience their healing qualities. But Jesus stood before him, saw his pain, and knew the impact it had on this man’s identity and capacity. Then Jesus restored this man to the fullness of life, telling him to get up from the mat that identified and contained him, calling him forth to start a new season of his life.
Friends, the future of the church doesn’t rest upon a clear theological and sociological understanding of what it means to be and do community. (1)

So, I speak the healing love and power of Jesus into your vision, passion, creativity, and ingenuity, your energy levels, and your hope. When the people of God rest within the love and power of Jesus, we will emerge with faith for a new season.
The future of the church rests with the people of God having a personal encounter with the love and power of Jesus. A personal encounter with Jesus can restore whatever has been injured or paralysed in you. A personal encounter with Jesus can cause you to rise up from whatever experience has confined you. A personal encounter with Jesus will restore us to the loving heart of God and renew our capacity to be community and do community well. (2)
Further question: 
To what extent do you agree with the claims about the future of the church (1 & 2) proposed by the author?

You might also like to look at “Letting go of churchiness” – Richard Rohr
https://ucforum.unitingchurch.org.au/?p=5149

Then again, you might like to check out what Bev Floyd has written about changing the church.

CHANGING THE CHURCH
If something is preached in church which you KNOW is not backed by careful study or science, do you let it slide over your head? Do you think ‘That’s just how it is’? Or do you go quietly to the minister or pastor afterwards and discuss it? Or perhaps if you’ve already done that several times with no obvious result, do you stand up one day in the middle of the sermon and ask to be heard? I haven’t noticed that being done… but maybe IT’S TIME! Time not to be so patient… so polite, so accepting? Time to DO something? I’ve heard it said that the standard of belief in many congregations is still at a Sunday School level. This is despite the increased educational level of the present generation. There must be many sitting in pews who know what they are hearing is inadequate. Many… Mind you… a fair bit of what is said and heard in church is still OK so maybe churchgoers are afraid to rock the boat in case of conflict. Perhaps that’s what the minister or pastor thinks too… that ‘conflict’ could divide people. What is actually happening though, is people who are tired of inadequate sermons, aren’t staying to stir… they’re walking away. Hmmm… If you stay, you have a responsibility to help the church change. But… if you don’t take that responsibility seriously… then you will, little by little, stop growing, stop being aware of what the future could hold.

CHANGING THE CHURCH (2)
If I were responsible for conducting a church service (which thankfully, wonderfully, I am NOT) this is how I would do it. We’d meet in the hall. Children’s drawings would be on the wall because it was the childcare centre during the week. We’d have morning tea plus raspberry ice-cream for the children (and the young at heart). Then the children would go to one end of the room for a ‘quiet time’ to read books, use their I-pads or just rest. They would be trained and expected to be quiet. In time this would really work, but they could walk quietly up to the other end of the room to sit with parents if they needed to. The adults would be in a circle of chairs listening to a speaker on a topic which the group had chosen. Questions, answers, and discussion would follow. Everyone would come together for lunch… sandwiches and fruit juice… before the children went outside for an active, supervised playtime. Meanwhile the adults would prepare for their ‘quiet time’. The blinds would be lowered, the lights turned down. Music would play softly for a while. Someone would read from a book about ‘prayer’ and then there would be 10-15 minutes for people to put aside their everyday business to get in touch with the quiet centre of their being… the spirit. At the end of the time, soft music would play. The lights would be turned on. The children would come bounding in with gifts they’d received for their ‘good’ behaviour. Everyone would chat, then say goodbye and head back to their homes with joy in their hearts and ready for whatever happened in the coming week.
Let’s explore together!
Desley Garnett

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Reflection: Cheap energy, cheap love

Thank you, Fergus McGinley for sharing with us “a personal, philosophical reflection on our current cultural and environmental predicament”.  Fergus is an Adelaide writer, lay-preacher, Chair of the Management Committee of the Effective Living Centre in Wayville, South Australia and a member of Christ Church Uniting, Wayville and the Progressive Christian Network SA. He has a background in science, philosophy and education.

CHEAP ENERGY, CHEAP LOVE

The two things we humans are always, compulsively, trying to get our hands on, are cheap energy and cheap love. “Cheap” in the sense of doesn’t cost us much – energy to get energy in the first case, love to get love in the second. You could just about tell the whole history of life on earth through the prism of it.

On one hand, cheap energy was the holy grail of life long before we came along. All living cell processes are primarily oriented to the capture, storage and controlled release of energy – without the ability to harness physical energy rather than just be subject to it, life can’t survive even for an instant, let alone grow and make a life for itself in the world. The fundamental agency of life is oriented, therefore, to the acquisition of energy. But you have to expend energy to acquire energy, so obviously the amount of energy you expend has to be less than the amount you acquire – hopefully much less. As cheap as possible, in other words.

Humans, well, also being life, at first we just continue the same MO – everything we do is oriented to cheap energy acquisition – we grasp for air to breathe and food to eat, because, like all life, our cells need them for energy to survive – but with us there’s an amazing X-factor which turbo-charges the whole affair. We are, uniquely, self-conscious, and, being self-conscious we develop practical arts, then science, technology and industry, which allow us to mercilessly exploit external energy sources in nature – sun, wind, water, gravity and, most importantly, fire. Gradually we get the idea we might not just be able to survive, but thrive; not just thrive, but dominate.

Yes, self-consciousness is our X-factor, our evolutionary edge – it gives us the capacity to exploit nature for all the cheap energy we can possibly want. But now, in the 21st century, we live in the dire, unintended consequences of our X-factor edge – burning fossil fuels (so abundant, so “cheap” to acquire) for energy causes global warming and poses a threat to our entire planet. Should we have seen it coming? – maybe, but mainly we are victims of our own success – the human population on earth is now so large that turning the whole thing around is almost unimaginably difficult. It’s what we always wanted – cheap energy on tap at the flick of a switch – it’s what life has always wanted – so we only have ourselves to blame – we are all responsible for global warming. Will we pull ourselves out of the death spiral before it’s too late? Hopefully, maybe. But there’s a sense, as you can see, in which it goes against our very – i.e. our biological – nature.

This is where that other thing we’re always trying to get our hands on – cheap love – comes in. As it turns out, our little fetish for cheap love is the one thing that can give us hope – give us half a chance – of not destroying the planet.

Cheap energy is the ultimate “biological necessity”, common to all life. Cheap love, however, is the ultimate “psychological necessity”, every bit as compelling as its biological counterpart, but unique to humans. It’s the other thing we get from our evolutionary X-factor edge self-consciousness, the flipside of the same rather bent coin. As well as mighty power to exploit the life out of nature, we get a hole in our hearts which only cheap love can fill – pathetic, embarrassing, shameless, shameful – but it opens up a vulnerability in us which might eventually be our salvation.

A “hole in our hearts” – how so? The “awakening” to full self-consciousness is such a shock – we experience an aching vulnerability, a sort of cosmic, existential loneliness, which sends us ever spinning off in search of connection, completion, identity, respect, admiration, esteem, happiness ….. – for, in a word, love. Philosophers, mystics, gurus, writers, artists have been pointing this out forever, but I think we all know it deep inside. It has to be cheap (the love), because at first we don’t know how to give it, just know we have to get it. But gradually we grow up, and learn that the best way to get love is to give it. Hopefully we grow up, both as individuals and as a species. Hopefully.

Human life is therefore (this is the history thing) propelled forward in a sort of madcap dialectic between these two necessities – biological and psychological – it’s “a tale of two necessities”, you might say (sorry for the cheap pun). We’re essentially, uniquely, divided creatures, always in two minds about things. But it’s our dividedness that gives us hope. Just imagine any other animal species, somehow becoming the dominant species on the planet in the way we have, and then stopping themselves from eating us all out of planet and home, and destroying any other species that got in their way – they just couldn’t stop themselves, because they wouldn’t be capable of being aware of what they were doing. You can’t stop yourself from doing something that’s instinctive, part of your nature (i.e. biological necessity), unless you can become aware of what you’re doing!

But humans, uniquely, can be aware, so we can hesitate, think twice, before we rush over the precipice – if we are the only species that really has the capability of destroying the world, we are also the only species that has the capability of not destroying it! So there’s hope – amazing hope. But what will it take?

I’ve described it as “growing up”, and the first thing I have in mind is, indeed, the time-honoured thing of thoughtful, loving parents gradually teaching their naturally self-centred little child to share, to consider others, to sometimes “put themselves in others’ shoes” – to be sources of lovingkindness, not just sinks. Then there’s an extrapolation of this towards an attitude of consideration and care for all things, for “the world as a whole”, not just the people close to you whom you hope might give you love in return. And then a further extrapolation for, in some sense, everyone, all of us together, developing this attitude.

Sounds a bit utopian, Pollyanna-ish, pie-in-the-sky, but the “climate emergency” is actually forcing the issue – forcing us to grow up faster than we ever planned to or imagined we could – because what’s required is co-operation on a global scale, all-in. It’s a funny moment we’re in right now then – just when friendly relations between the nations are most urgently needed, a new east-west “cold war” is starting to heat up. But this confrontation – this clash of ideologies and economies – is itself fundamentally about cheap energy (who controls the resources?) and cheap love (who controls the people?).

The big question is, therefore, can we transcend psychological necessity – can we overcome our addiction to cheap love? My notion of extrapolation, of an ever-widening circle of inclusion, makes it all sounds so smooth, so easy; but it almost certainly isn’t. Environmentalists imagine a “Great Turning”, a “shift from the Industrial Growth Society to a life-sustaining civilization” – you can read the great article about it at ecoliteracy.org – but how can such a radical cultural shift possibly occur, before it’s too late?

If all we had to rely on were ourselves, with our famously poor track record, you’d surely have to be pretty gloomy about prospects for the future. So why amazing hope, as I so cheerfully claimed above? Because the essential groundwork—for the radical cultural, psychological shift in question – has already been laid. Laid in a tomb slightly less than 2000 years ago. Radical shift, extrapolation? It’s more like a quantum leap. From industrial-scale selfishness, a mindset of exploit-the-world-for-every-last-speck-of-cheap-energy-you-can-get-out-of-it, to one of caring, nurturing, life-sustaining – the two mindsets are on different planets, a million miles apart, as far apart as death and life.

The word is “stewardship”: the original call in the Genesis story, what God said he created us for, to tend the Garden, to care for and nurture the Creation. So, what went wrong – why didn’t we heed the call, why have we so often been merciless exploiters instead? I think you know the answer: human sinful selfishness, the whole sorry history of it. What’s the solution? I think you know the answer to that as well.

Yes, the essential groundwork has already been laid – in a tomb, though vacated three days later. Cheap energy, on the other hand, our biological addiction to it – what’s the solution to that? I think you know the answer to this question as well: renewables, our continued development of the science and technology of. But tell me this: given the miracle that occurred back in the day—the groundwork laid, the tomb vacated – is not our rapidly developing ability to conjure energy out of what amounts to not much more than thin air, itself a figure of a similar miracle to come for all of us and all creation? Tell me I’m dreaming, for surely, I am!

Fergus McGinley September 2023

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Event by Zoom only

A New Understanding of the Parable
of the Good Samaritan
with Dr Anne Elvey

THIS SUNDAY 24th SEPTEMBER AT 3.00PM
(A ‘Zoom only’ meeting)

Anne Elvey is a poet and researcher with interests in biblical literature, especially the Gospel of Luke, ecological feminism and ecopoetics. Her latest book, Reading with Earth: Contributions of the New Materialism to an Ecological Feminist Hermeneutics, published in 2022, was awarded the Inaugural ANZATS Book Prize for an Established Scholar for work released between 2020 and 2022. Her most recent poetry collection Leaf was short-listed for the 2023 ASLE-UKI Book Prize for the best work of creative writing with an ecological theme. Anne is an adjunct research fellow in the School of Languages, Literatures, Cultures and Linguistics, Monash University, and an honorary research fellow at Pilgrim Theological College, University of Divinity.

In her presentation focusing on the parable of the Good Samaritan (Luke 10:30-37), she will invite participants to consider elements of a braided approach to reflecting on a biblical text. Anne’s braided reading practice weaves together contemporary approaches across decolonisation, ecological feminist hermeneutics, critical race studies, queer theory and the new materialism, to suggest ways of reading that speak into our social and ecological situations today.

 https://us02web.zoom.us/j/89498359894?pwd=ckRRbTl1L1VUK2JTd2FQNFBCRkh2dz09

Meeting ID: 894 9835 9894 Passcode: 276516

Please mark this event in your diary

 The Progressive Christian Network of Victoria Inc., www.pcnvictoria.org.au

For further information email info@pcnvictoria.org.au

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Event report: Celebrating Sex and Relationships

Dear Explorers

Caloundra Explorers met last Tuesday and we enjoyed discussing Session 2 ‘Celebrating sex and relationships’ of Donald Schmidt’s book.

P 29  The Bible is not one single book, but rather a wonderful library of books written over a very lengthy period of time, that addresses different topics at different times, and sometimes with a completely different approach.

We enjoyed reading Song of songs—a rather erotic collection of poems about love. Donald says the author was probably as woman, not Solomon, and if so it is ‘the only unmediated female voice in all scripture’.

We viewed Song of songs summary: A complete animated overview which addresses the question of ‘What is love poetry doing in the Bible?’ Is it an allegory of the love between God and Israel, or the love between God and the Church, or is it simply love poetry reflecting the divine gift of love, which scholars think is the most likely.

www.youtube.com/watch?v=4KC7xE4fgOw

P 31  Donald Schmidt says: If you take the Bible seriously, and especially the creation stories seriously, then love and sexual desire are healthy, and good, and normal aspects of life.

P  33   P 34  We watched children singing ’The Lord its mine and I am his, his banner over me is love’, not realising this is from the love poems in Song of songs.

www.google.com.au/search?q=His+banner+over+me+is+love

P 35  We thought that while the story of Ruth is obviously based on happenings around the 5th century BC, its is probably a work of fiction—the details of the narrative seem too neat to be strictly historical. We also liked this quote from the introduction to the history books in The Message: God meets us in the ordinary and the extraordinary occurrences that make up the stuff of our daily lives . . . For the Hebrews there simply was no secular history. None. Everything that happened, happened in a world penetrated by God.

We watched the 20 minute video Story of Ruth. We had our doubts about Donald’s statement that to ‘lie down at his feet’ was a reference to Boaz’s genitals, but according to the story Ruth certainly spent the night with Boaz.

www.youtube.com/watch?v=PPjEY3F8gHs

P 37-38 . . . . while some parts of the Bible are full of rules and regulations concerning sexual activity that seem strict and unreasonable today, other parts promote sexual activities that seem questionable by our standards—having sex to secure or establish one’s social standing for example, as was the case with Ruth and Boaz. One of our members even prepared an imaginary prosecution’s case against Naomi.

Stay tuned, as this Tuesday we look at David and Jonathan.

Ken Williamson

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Event: Youth Justice in Queensland

Stand up Speak out. (Face to Face or Online)

You’re Invited: Shaping a fairer youth justice system in Queensland

Join us for an insightful briefing on Queensland’s youth justice system, either at the Queensland Synod Office or online, to explore evidence-based approaches to fostering a fairer system. On September 27, from 10:00 a.m. to 12:30 p.m., we will gather at the Ian Grimmett & Chapel Meeting Rooms on the ground level of the Uniting Church in Australia Queensland Synod Office at 60 Bayliss Street, Auchenflower.

The event will spotlight a panel of experts, including Keith Hamburger, former DG of Queensland Corrections; criminologist Emeritus Professor Ross Homel; Kabi Kabi Elder, Emeritus Professor Boni Robertson of Macquarie University; Damian Bartholomew of the Youth Advocacy Centre; recently retired CEO of Peak Care Qld, Lindsay Wegener; and retired Uniting Church Minister Wayne Sanderson.

·         You can register here or join us online through Teams here

Ensure to register by September 19 for a seat at this pivotal event. 

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Opinion: There is no orthodox consensus on GOD

What we think we know about God

“Anyone who thinks he knows the orthodox consensus can always be shown to be wrong,” says David Bentley Hart.

David Bentley Hart is an Eastern Orthodox scholar of religion and a philosopher, writer, and cultural commentator. He is author and translator of 23 books, including the award-winning Theological Territories: A David Bentley Hart Digest (2020).

Let’s start with You Are Gods, published last year. It’s a collection of essays arguing against the distinction between nature and supernature in Christian theology. In it, you say that “any coherent metaphysics is a monism.” What are the book’s main arguments? What are you hoping to accomplish with it?

The precipitating occasion for this book is the revival, in recent years, of a tradition in Catholic thought that many of us had happily thought dead and buried. Unfortunately we neglected to drive a stake fully through its heart, and so now it’s back. When people are seeking to be opprobrious, they call this tradition “two-tier Thomism,” so I call it two-tier Thomism. It is actually an early modern school of thought which arose in the 16th century and has very little to do with Thomas Aquinas. It sought to affirm the gratuity of God’s goodness by creating an absolute distinction between the natural and supernatural ends of rational creatures.

This tradition came to assert that spiritual beings are so undeserving of grace, so incapable of meriting or rising to the grace that God may or may not elect to give them, that in their own natures they don’t even have the supernatural knowledge of God as their proper end. In that way of thinking, humans might be curious about God in a kind of etiological sense, as an explanatory principle. In other words, they might be moved to wonder where the world came from. But as purely natural beings they would not have the insatiable longing for God that Augustine describes as the unquiet heart—“our hearts are restless till they rest in you.”

Put simply, it suggests that grace cannot truly complete human nature but that it must be superadded.

Where do you think this touches the ground for the Christian story? What difference would it make to how someone articulates the faith?

Well, there are any number of immediate problems with this. One is that it is basically a rejection of the whole Christian tradition on what a spiritual being is. Any coherent consideration of a natural being’s nature requires that all of its desires and wills occur in the context of a consuming rational desire for the good, the true, the beautiful; otherwise nothing would prompt the rational will into action. But this consuming rational desire is, in fact, simply a way of naming the essence of God. Every other Christian tradition affirms this.

Another problem is that it creates a logical or metaphysical impossibility. It says that when God superadds grace to our natures, we are transformed into beings at once natural and supernatural, though there is no premise, either in faculty nor in potency, for the supernatural in us. Despite the Thomistic claim that grace perfects—rather than abolishes—nature, this view requires just the latter. If human beings—in receiving the fullness of grace—are transformed into something for which we have neither the potency nor the faculty already, then we’re not actually transformed: we are annihilated in our natural essence and replaced with something other than ourselves. For grace to transform us means that what we become by grace must be continuous with who and what we are as natural beings already.

A further problem is that it’s a hideous picture of reality. The whole point of maintaining the ridiculous division is to suggest that grace is so thoroughly gratuitous that it doesn’t constitute any injustice on God’s part to withhold it from any rational nature if he should elect to do so. Most of creation is thus destined for annihilation or eternal torment; a small, artificial distillate will enjoy eternal beatitude. This also means, as Thomas said, that the torments of the damned will be of no consequence to the blessed in eternity—other than that they will actually increase the beatitude of the blessed in heaven. To be fair, supposedly this is not because you will intrinsically take delight in their suffering but because you will simply delight in the contrast between your state and theirs.

This form of Thomism involves a sadistic pleasure in one’s immunity to the suffering of those you see suffering. It should be regarded as a psychopathology that needs pity and pharmacological adjustment.

Is this primarily a philosophical project, or is it concerned with what is sometimes called “theology proper”?

The book is aimed not just against the metaphysics of a particular tradition but against a false religion that I regard as morally inferior to Satanism.

Satanism, if Christianity is so understood, is a revolt against an evil God. But although my book is written in a provocative way and draws on traditions that are rarely used by Christians—the Vedantic tradition, for example—it is an affirmation not only of Eastern patristic thought but also of a broadly mainstream Christian metaphysics.

Does this essentially amount to something like a trinitarian pantheism, in that you’re soundly rejecting any final distinction between God and the created order?

Pantheism is one of the great meaningless terms in metaphysical history. It is usually used as a term of abuse, vaguely, and since it doesn’t have a meaning I don’t use it: I find it neither a word to be avoided nor a word to be embraced.

But yeah, at the end of the day, I’m firmly in a tradition of central importance to Christian orthodoxy, which includes the Cappadocian fathers, Pseudo-Dionysius, and Maximus the Confessor as well as chancier figures like John Scotus Eriugena, the Rhineland mystics, Nicholas of Cusa, and the greatest theologian of the late modern age, Sergei Bulgakov.

Is there any space left, in your view, for the supernatural in theology, as that concept is typically understood?

Well, the idea of supernature is a kind of late intrusion upon Christian discourse. It has no presence in the Eastern tradition, and in the Western tradition it doesn’t appear until Philip the Chancellor in the 13th century. Even there, it’s not talking about a different order over and above nature as such. It’s only used to mean something in excess of the nature of a particular creature.

I’m not the first to say this: both Maurice Blondel, the greatest Catholic philosopher of the 19th and 20th centuries, and Henri de Lubac, for instance, made the case that supernature in the sense commonly meant—as a discrete order of divine reality separated from the created realm—is alien to scriptural, patristic, and early medieval thought.

Basically, what’s being said is that there has to be one principle of all, and that that principle is God. When this is understood, the natural and the supernatural are seen to be not really two different orders—as in nature against grace. Really, they are the same thing as viewed from two different perspectives. There’s no final dividing line between them.

I think for most Christians this will sound radical, but you’re suggesting that the end result of grace is that we, ourselves, become one—truly unified—with God.

Yes, and again, this is directly from Maximus the Confessor and Meister Eckhart and Nicholas of Cusa and the book of Acts: “In him we live and move and have our being.” Maximus says the whole purpose of creation is the calling forth of creatures from nothingness to enter into the infinity of God directly and to be perfectly united in the Logos in Christ.

As the patristic formula put it, God became man so that man might become God. To say “become” is a bit misleading, though. Every little Logos of everything is itself a modality of the divine presence already. We don’t have to mollify the shockingness of that language—for patristic and medieval theologians it’s simply obvious.

You go so far, in the book, as to suggest that we “become uncreated.” Readers familiar with radical theology might hear this and think you’re talking about a kind of ego death, destruction of the self as it is collapsed into the apophatic ultimate. But you’re drawing on a different theological tradition here.

I am. Becoming uncreated is not the same as becoming nothing. God, recall, is uncreated, and he’s hardly nothing. Un­­creation is not the destruction of personality but the fulfillment of personality in each of us—in our becoming utterly transparent to the Logos that’s the ground of our own personalities already. It’s theosis: it’s to become God with a capital G.

Paul teaches this explicitly in 1 Corinthians 13: “For now seeing only is in a glass darkly but then . . . face to face.” Remember that in the ancient world, looking directly into the face of another is not a privilege you enjoy with your superior. If he reaches down and lifts you by the chin and raises your face to his, this is an act of extraordinary grace. Paul is talking about a state of union between equals.

As I translated the New Testament, I tried to free the text from habitual patterns of translation to avoid misleading translations that tried to retrofit the text to match later theological developments. I didn’t always succeed in the first edition, as some smart critics pointed out.

In fact, one correction I made in the second edition is related to our discussion of nature and grace. There’s a tradition, more Western than Eastern, of making a firm distinction between nature and grace and treating it as a Pauline distinction. This is contingent on a few verses from Romans 11, in which Paul uses the metaphor of an olive tree into which the gentiles have been grafted even though they by nature are wild, not cultivated. In my original translation of verse 24, I translated para physin as “contrary to nature.” If you came from a tree that was wild by nature and then, contrary to nature, you were grafted into the cultivated olive tree of Israel, then how much more so those who by nature—that is, the Jews—belong to this lineage.

But even in making my translation, I knew that Paul was not using the word nature in its later theological sense or in the philosophical sense that was taking root in his time. Physis in Greek—like natura in Latin—primarily means line of descent, origin, race, or lineage. So when Paul says the gentiles are by derivation wild rather than cultivated, he’s literally talking about viticulture and arboriculture. And “contrary to nature” is not really what para physin means, either here or in Romans 1. Para doesn’t mean contrary; it means it’s outside of. So now I’ve retranslated that verse: if you who by genealogy are wild olives who have been “exogenously grafted in,” how much more those who by pedigree belong to the people of Israel.

This makes a huge difference, because that’s the only passage in Paul that’s ever been invoked in the tradition to back up this spurious division between nature and grace, which is not a Pauline idea at all. In fact, it couldn’t be more contrary to the actual shape of his theology. Paul just doesn’t think in those terms. Grace, charis, is something he invokes, but not as a special principle. It just means God is always generous and loving in his dealings with creatures.

I appreciate the nuance here, because you’re embracing things like textual and historical criticism in your translation while at the same time staying deeply rooted in the classical worldview and, crucially, the Hellenistic Judaism that actually facilitated the development of the text.

I mean, there really should not be a conflict here. The funny thing is it’s only fundamentalists—and people who don’t know that they’re fundamentalists but are anyway—who seem to think that there should be some great conflict between higher criticism and patristic orthodoxy. The early church fathers were in many respects historical critical readers, to the degree they could be.

It didn’t bother Origen that there was not a single consistent text for the Gospels, for instance. He was using an allegorical reading which was borrowed from pagan culture to address what he called the scandal of the text, which is that monstrous things are attributed to the character of God in the Old Testament, things that we would not attribute to the worst of human beings, and yet, he says, that prompts us to a higher reading. When I say it, people act as if this were the most abominable blasphemy ever uttered, but it’s right there in Gregory of Nyssa and other church fathers—and even in passages in works by Joseph Ratzinger.

And the New Testament, for that matter, simply isn’t made up of historically trustworthy documents. The Gospels disagree with each other on the basic outline of key events and their duration—Matthew and Luke give us two completely different dates for the birth of Christ, John gives us the cleansing of the temple at the beginning of a three-year ministry rather than at the end of a one-year ministry, Paul disagrees with Acts at critical points, and I could go on.

The point is that the historical-critical method helps us recover a saner view of the traditional allegorical reading. Origen didn’t think that Isaiah sat down and said, “How can I encode Jesus secretly into the text?” Origen worked under the assumption that scripture is inspired not as an unalterable or literal portrait of God or the will of God, but as an object of prayerful contemplation by the mind of the church and those reading in the embrace of the Holy Spirit.

Are there points at which the incongruence between the language of these texts and later doctrine become particularly acute?

I try to make it clear in my translation—and this could be sobering or troubling for your faith—that Paul simply didn’t have what would later be called an orthodox view of Christ at the Council of Chalcedon. One would think he would have mentioned it if he had. Resurrection “of the flesh” becomes part of Catholic tradition, but the problem is that Paul would have abominated the idea—flesh can’t be resurrected, he’s quite explicit. So he totally disagrees with what is presented at the end of Luke about the resurrection, for example. I’m sorry, but whether we like it or not, Paul is a first-century Hellenistic—so, quasi-Platonic and quasi-Stoic—Jew. And that’s good.

Is there a role for dogma still?

There are a great number of people today who believe that what they’ve signed on for is a system of propositions that have been totally consistent and entirely understandable across history. This is false. The reality is that if you go back to the beginning of Christianity, the one thing that was shared was this extraordinary conviction of the resurrection, of which there was never one single interpretation. The experience of the resurrection—of the real presence of the risen Christ—was attested by everybody, whatever their different convictions about its metaphysical or physical calculus might have been. What’s crucial is that there had been real, vivid, life-changing encounters by a huge number of Christ’s followers after his death. There was this huge eruption of faith, and people were even willing to die for their conviction that they had encountered the risen Christ.

Does that disavowal of propositional faith mean then that you’re advocating an ahistorical understanding of the resurrection?

Well, I’m not talking about Schillebeeckx’s notion, where everybody gets together after the crucifixion and discusses it and Easter becomes salvation through group therapy. First Corinthians 15 is a very early text, and it’s just a straightforward report of what I take to be very credible experiences, first of what others had experienced and then of Paul’s own experience—and I find nothing there that makes sense if you demystify it. I think the only way to understand it is that the one who had been crucified really was alive and vindicated by God and present manifestly, at times physically, though not in a flesh-and-blood way, but physically nonetheless.

Now, it might be that it’s not an objective phenomenon. But is there even such a thing as an objective phenomenon? It’s perhaps like when Owen Barfield, in Saving the Appearances, talks about the rainbow. It’s real, but it’s not there in the physical sense of an actual colored strip that’s somehow drawn across the sky. You can’t separate the event of its manifestation from the event of its perception.

It does seem as though you’re doing something like what’s been called demythologization in Protestant theology, though. What makes your project substantively different from that of someone like Tillich or Bultmann?

No, because I don’t deny the historical reality of the resurrection, or even of the empty tomb. I’m not a modern rationalist. For starters, Tillich was a joke. He couldn’t have made it as a philosopher, with his watery, middle-Schelling approach to things, and he wrote these huge, vapid books about a religion that he only barely knew anything about. And Bultmann’s attempt to reduce everything down to apocalyptic inner illumination simply because the cosmology of the first century doesn’t match the cosmology of the 20th—I mean, it’s just the Protestant principle reaching its reductio ad absurdum.

You can find it in Hegel. The idea was that the rational inwardness of the Protestant religion is superior to Catholicism because Catholics still require visible artistic mediation and mythological structure and are profoundly reliant on the aesthetic dimension. Hegel understood religion as representation of a rational truth and, in one sense, thought Jesus was no more the Son of God than Jerry Lewis. So, needless to say, I don’t take that very seriously. I’m very interested in the concrete. I believe the resurrection was a real historical event, I just don’t think it was one we understand.

I know you wrote at length about this in your other book from last year, Tradition and Apocalypse, which we reviewed in the century (see March 2023 issue), but would you say there are any tenets of the faith that require making historical claims?

In the end it’s a matter of prudence. Nicaea is legitimate, and it’s not arbitrary. I will admit, though, that I no longer have much use for the organs of authority. It should all be relativized and rethought. The tradition has, among other things, been a set of historical fortuities—accidents—and, frankly, atrocities. So one shouldn’t feel bound to any of them.

This isn’t as odd as it seems. From an Eastern perspective, there is a notion that the seven councils deliver truths, although in fairly minimal terms. But it’s not like before Nicaea people were saying, “Well, we need an ecumenical council, because we know that it will deliver firm and unalterable dogma.” The very idea of a council was new.

You sound almost like a Protestant!

Protestants have their own problems on that score, sola scriptura chief among them. No, what I sound like is something far worse than a Protestant: I sound like a syncretist—because, you know, I am. I draw quite happily from all the religions of the world.

So you’d dispense with the concept of heresy?

You’re also known as a vocal proponent of socialism. What’s the relation between your theological work and your interest in politics and economics?

Well, this is also a matter of translation. There are aspects of the Gospels that couldn’t be translated away, so they just tend to be swallowed whole. When you look at the Magnificat, you just have to say, “My goodness, the mother of God was a Bolshevist.” And Jesus was clearly a provocative and revolutionary figure.

We see this clearly in the Lord’s Prayer. An accurate translation of the Lord’s Prayer from the Sermon on the Mount reveals that it’s actually a prayer for the impoverished to pray. It’s really talking about being relieved from debt. It’s not saying, “Deliver us from evil,” but deliver us from the evil one: the man who’s already been described above as someone who strikes you in the face or defrauds you with extravagant oaths. Don’t resist the evil man—who wants to cheat and enslave you—by force, Jesus says, because you’ll lose. Don’t go to court, because you’ll lose. He’s not recommending universal amity; he’s saying you’ll be robbed by a corrupt legal system. This is very practical counsel.

Jesus’ whole ministry is soaked with political and social provocation, including absolute condemnations of personal wealth. “What did you come into the wilderness to see? A reed shaken by the wind, a man dressed in fine clothing? Soft garments can be found in the palaces; you came here to find the righteousness of God” (Matt. 11:7–10). What that literally means is that if you’re rich, you have a camel’s chance of getting through a needle’s eye to be a proper citizen of the kingdom that’s coming. Jesus is calling for an inversion of the social order—and he forbids lending to accrue interest. There’s just no question that political and social remedies are being recommended.

But I understand that for you, this doesn’t translate into a wholesale endorsement of the Democratic Party.

Absolutely not. I’m not an American liberal. I’m a Christian socialist. The Christian socialist tradition is just an actual attempt to translate the teachings of Christ into a social and political vision in the postindustrial world. John Ruskin is my favorite figure in the Christian socialist tradition, and he was a monarchist. I’m sort of culturally conservative on a lot of things. Children should be taught Shakespeare in school, for example, and Greek and Latin.

Though you’re not conservative in the sense of proposing that Christianity bolster an American civil religion?

Christianity has never really taken deep root in America; we’ve all been much more committed to Mammon. I’m not talking conservative and liberal in the American cultural sense. It’s absurd to suggest that you can have any actual devotion to who Jesus of Nazareth was and embrace laissez-faire capitalism or the entrepreneurial principle or erecting a border wall and keeping out asylum seekers. National conservatives—the people who think Jesus would have loved the Second Amendment and hated Mexicans—are simply not Christians. There’s nothing about their vision of reality and their relations to their fellow human beings that bears the slightest resemblance to who and what Christ was and what he taught.

There’s not even a meaningful debate to be held on this: the Christian right is a movement whose ultimate ends are to extinguish real Christian convictions in society.

On that note, can we end with some rapid-fire questions, some of them collected from our readers?

Only if it’s very rapid.

Alright. Do you consider yourself part of the radical orthodoxy movement?

Sure. I mean, I wasn’t there when the charter was drawn up, but I’m a fellow traveler. Although I prefer to think that they’re following me.

What’s your take on theology as an academic discipline?

I sometimes think it should be abolished.

What’s the greatest philosophical challenge to Christian faith today?

The incoherence of a lot of traditional Christianity. In its theological traditions and historical embodiments, much of what is called Christianity is philosophically incoherent at a radical level and self-evidently false.

Do you think of yourself as a mystic?

No.

Is there anything else you would like to share with our readers?

[David’s dog barks in the background.] Roland, my dog, is actually a talking dog. I may somewhat exaggerate his eloquence in Roland in Moonlight, but he really does mimic human phrases with uncanny accuracy and uses them in the correct settings: he has a whole repertoire of two dozen phrases.

Do you have any new work we should be looking for in the near future?

I’m writing another children’s book with my son, a sequel to The Mystery of Castle MacGorilla called The Mystery of the Green Star. And I have a collection of short fiction coming out and a collection of essays and…. you know, more books.

Ross M. Allen

Ross M. Allen is a Disciples of Christ minister currently serving South Acton Church (UCC) in Acton, Massachusetts.

oOo

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Reflection: Prose – Is Grace Cheap?

CHEAP GRACE?

An extract from the diary of the Prodigal Son

Going home was harder than I’d thought.  Not the decision to go back; after all, if I didn’t go back, I would starve. But what happened when I got there!  The sight of my father running down the road to meet me, his face suffused with joy. For me!

Shame.  The painful awareness of unworthiness.

The fine robe a burden to my shoulders.  The ring burning my finger.

The meat a hard, cold lump in my belly.

Fear.

Fear that I’ll stuff it up again, as I’m still me, the one who stuffed it up before.

Those tendencies, those characteristics are still here inside of me.

But my father loves me, in spite of everything!

I never knew before how much he loved me. If I had, would I have gone?

Probably. I’m still me.

This deep, deep shame, full self-awareness, what do I do with it?

Can I look me in the face? Every day? Look that me in the face?

Can I learn to look at me as my father does?

Can I go to my brother and say, “I will not want, cannot want, what is yours.”

Not ‘do’ not; I’m still me.

If I tell him my shame, will It make a difference? To him?

My shame can lead to death. My shame can lead to life.

My father’s love makes only one choice possible.

Accepting grace is not always easy.

Perhaps one day it will be, but not today.

Janet Dawson

Luke 15:11-32

oOo

Featured post

Event: By Zoom or attendance – “Detachment”

St Lucia (Q) Spirituality Group

The renowned Indian Jesuit, Anthony de Mello, lectured extensively and wrote about managing negative feelings. His last book “The Way to Love” offers several meditations that illustrate just how often our responses and attitudes to our life’s experiences are governed by our deeply held beliefs, fears, and attachments. In meditation after meditation, he identifies a variety of deeply held beliefs that are the cause of unhappiness, that interfere with our being fully alive.

At our next meeting we shall consider a paper on “Detachment” and how the practice of detachment is beneficial to our spiritual growth and well-being. This pre-meeting paper is attached to give you time to read and reflect before the meeting.

Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance and/or request the pre-reading paper, please email John at jscoble@hradvantage.com.au.

St Lucia Spirituality Group

Email:       slsg4067@gmail.com

Facebook: St Lucia Spirituality Group

oOo

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Event report:

From the Caloundra (Q) Explorers: The Bible and Homosexuality

Dear Explorers

Yesterday we started our study of Donald Schmidt’s book The Bible and homosexuality and we had a very lively discussion. Here are a few highlights.

We noted Jeremy Greaves’ recent comments on being appointed Archbishop of Brisbane: The LGBTQI community should be welcomed into Queensland churches because all people should be loved.

P 9  We thought the comments about Bible translations were very helpful. Donald’s favourite is the Common English Bible which he finds very accurate, up-to-date, and highly readable.

P 12  We though Donald’s What is a progressive Christian? was very consistent with the charter of Caloundra Explorers: A progressive Christian is someone who is willing to wonder, explore, and learn. It is someone whose faith in the divine is sturdy enough that they can dare to question aspects of it.

P 89  We though Donald’s two modern parables based on The Prodigal Son were very well written. Jerry’s father we thought was a wonderful example of Love is God.

P 97  To supplement Bob’s sad story I Played a bit of Slim Dusty’s song The biggest disappointment: I just couldn’t be the person they expected me to be.

www.bing.com/videos/search?q=The+biggest+disappointment

P 13  . . . you can find a verse or two in the Bible to support or condemn almost anything. One of our members commented: ‘It’s interesting also that those who would insist on certain prohibitions on the grounds of Biblical imperative seem to ignore that overall message of love and acceptance.’

P 14-17  We thought Donald’s section What does it mean to be ‘gay’? was very good. One of our members answered Donald’s question When did you become aware of homosexuality as an issue? ‘I only knew of homosexuality when I started tertiary studies and it was spoken of in biology. I asked my mother if she knew about homosexuality and she said “Yes, some women prefer women and some men prefer men and that is the way they are born.” I said righto. It is a natural biological occurrence. Many animals and plants have a range of sexual orientations and humans are no different.’

P 16  Donald comments on the use of pronouns in reference to LGBTQI people, and one member commented that the language used in church services needs two be more gender-inclusive.

P 19  Donald uses the example of the ‘Indian massacre’ in Idaho that never actually happened. He says: In the same way, people will cling to biblical translations and interpretations long after they have been discredited or explained in contrary ways, because they fear having to admit a ‘wrong’ and thus admit risking that their faith will be challenged.

P 20. We enjoyed Donald’s comparison of heterosexuality and homosexuality to right-handedness and left-handedness. Donald says: A straight person cannot become gay, and a gay person cannot become straight. People can pretend, but they will never feel ‘at home’ in themselves within the ruse.

P 21  We discussed the awkward verses in 1 Corinthians 6: 9-10 and Donald’s treatment of the Ancient Greek word malakoi, normally translated as effeminate or homosexual. As an alternative I gave the paraphrase in Eugene Peterson’s The message: Don’t you realise that this is not the way to live? Unjust people who don’t care about God will not be joining in his kingdom. Those who use and abuse each other, use and abuse sex, use and abuse the Earth and everything in it, don’t qualify as citizens in God’s kingdom.

P 22  Donald says there are arguably only six or seven passages in the entire Bible that even touch on homosexual behaviour. We look forward to checking these out over the next 6 weeks.

P 23  We watched the trailer of the 2018 movie Boy erased: a memoir, a sad but true story about conversion therapy

www.bing.com/videos/search?q=Boy+erased%3a+A+memoir

P 24  One member commented on Biblical hermeneutics: I found these pages contained a very good description of what hermeneutics actually is and also how important it is in trying to understand and ‘use’ the Bible in our modern context.

P 26  In reference to slavery Donald says ‘Dare I say, the Bible is simply wrong on this point.’ I supplemented this by showing a clip from Porgy and Bess: The things that you’re liable to read in the Bible, it ain’t necessarily so.

www.bing.com/videos/search?q=it+ain%27t+necessarily+so

P 27  Donald says . . . we are often forced not to take the Bible literally, but instead to look for the deeper meaning in this collection of ancient texts. . . it has places where its values and world views are simply no longer morally acceptable. And he quotes Matthew Vines: The telescope didn’t lead Christians to reject Scripture. It simply led them to clarify their understanding of Scripture.

P 98  We found these LGBTQI definitions useful, and found ‘two-spirit’ quite new—someone who has both a masculine and feminine spirit.

Next week we look forward to Session 2: Celebrating sex and relationships.

Ken Williamson 

oOo

 

Featured post

Opinion: Letting go of churchiness

   

Letting Go of Churchiness

 
 

In the CAC online course The Franciscan Way, Richard Rohr explains several different emphases in Franciscan alternative orthodoxy: incarnation instead of redemption, cosmos instead of churchiness, poverty instead of perfection, the bottom instead of the top, the humility of God, and an emphasis on the union of humanity and divinity in Jesus instead of just his divinity. In response to the question “Which one of these do you think the world is most ripe for at this time?” Richard replies:

I wonder if it isn’t “cosmos instead of churchiness.” There is such a universal disillusionment with churchiness, which is the building and maintenance of churches and services. We’ve overplayed the church card for much of the last thousand years. It’s like the messenger overtook the message. Once we divided Christianity into Catholic, Orthodox and Protestant, all of the individual churches had to prove they were the one true church. All that did was preoccupy us with the churchy conversation, while taking our eyes off the cosmos, off of what was right beneath our feet, in front of our eyes, and the very whole of which we are already a part.

We naturally participate in the universe. We have the reptilian brain, we have the mammalian brain, we have the neocortex. We have the sensate connection with the plant world and the animal world. We’re just involved at every level with this entire universe around us. I’m told that the atoms and molecules that existed at the Big Bang are the same atoms and molecules here right now, and all they’ve done for 13.8 billion years is change form, that nothing dies.

Nothing dies; it just keeps changing form. So, we have a natural foundation for what we call resurrection that isn’t a unique belief of Christianity—it is in the very shape of the cosmos. What this leads us to is a whole new partnership with what we used to negatively dismiss as “mere science.” Sadly, we split the universe when we did that. We said that our form of knowledge was the only true form and all those other knowers were ignorant unbelievers. We can’t do that anymore. We now know that truth is one, and we’re all seeing it from different angles and at different levels. Just because one group uses the vocabulary at one level, and those in our group use the vocabulary at a different level, what right do we have to say our vocabulary is the only true description of the universe?

Religion is no longer a spectator sport, an observing of some distant, far-off truth, but it’s an observing of what is true in me, and what is true in me is true of the cosmos. It’s all one reality. Frankly this makes the job of evangelization—if we want to use that Christian word—much easier because we’re not bringing in an extraneous message. We’re simply naming what is.  

oOo

 

 
Featured post

Opinion: Global Corporations replacing Countries

A new world order is emerging. The current world order is based on nation-states (such as Australia, US, and UK).

Dr Keith Suter

Author of a paper on the possible futures for the UCA (PhD Thesis 2015) – Sight Magazine – CONVERSATIONS: KEITH SUTER, SCENARIO PLANNER

From this week’s Leading Voice publication:

The new order is being based on global corporations that are derived from information technology (such as Google/ Alphabet, Facebook/ Meta, Apple, Microsoft, Samsung, LinkedIn, and Amazon). We probably have as many daily interactions with these corporations – via their products and services – as we do with national governments.

This is just the latest manifestation of how IT is transforming all our lives, for good or ill.

The current world order is based on national borders, set territory, national defense forces, and national government control.

The emerging new digital world order is not as tangible and yet it makes modern life possible. For example, banks are disappearing from city streets and more banking is being done online. Throughout much of the COVID pandemic schooling was done online. Committee meetings are now often held online – as are conference presentations.

Algorithms get to know more about us than we know of ourselves. Citizens resent government interference in their daily lives, and yet they freely share all sorts of intimate information with IT providers. Every time a person does an online search, the algorithm gets to know a little more about that person’s tastes and interests.

The big corporations are more economically powerful than some national governments. Apple, for example, has a larger national turnover than more half of the member-nations of the United Nations.

All this is happening so fast that we have not had time to feel surprised.
We have international arrangements – albeit far from perfect – to regulate the behaviour of national governments, such as international law and international institutions like the UN, European Union, and NATO.

We need to think about how we are going to govern the emerging new digital world order. Or have we left it too late?

Keith Suter 

www.global-directions.com

oOo

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Reflective Poetry: Aging

Thanks to subscriber Janet Dawson for her thoughtful writing:

AGING

Ageless God,

I don’t like getting old.

I just don’t relate to it at all.

In my mind I’m still the youngest in the class.

It seems like only yesterday I had to show ID to prove I was old enough,

now no-one even questions when I ask for Seniors’ discount.

And shop assistants call me “Dear!”

I know I should be thankful, and I am.

I’m older (just) than my mother when she died.

My hair is still mostly brown, and I don’t have arthritis.

But I’m getting long in the tooth – literally.

my dentist warns that my front teeth might fall out

if I don’t change the way I brush.

And not only do I wear glasses, but now I’m getting cataracts.

Cataracts!

They happen to old people, and I just don’t feel old.

But it’s not just the physical aging,

it’s the aching sense of loss for all that is past and can never be had again.

Never!

Never again will my parents welcome me with open arms.

Never again will my husband and I be young and carefree.

Never again will we walk hand in hand along the beach

feeling like Adam and Eve, ready to populate the world.

Never again will I feel a child stir within my womb,

feed a baby at my breast,

hear my children’s laughter as they play in the sun.

Never.

At least I can still remember,

some of us lose even memories.

Do you know what that is like, Ageless God?

When Jesus cried out in God-forsaken loneliness upon the cross,

was it this loss he felt?

Was he bearing, not our sins, but our terrible mortality?

So, do You know what It feels like to grow old, Ageless God?

You who exist from one eternity to the next, do You know?

Are you the Participating Presence as one by one

the things we treasure slip away?

Are they somehow held safe in You?

I hope so.

[Janet is a member of the Port Macquarie, NSW, UC.]

oOo

 

 

Featured post

Event: Redcliffe (Q) Explorers on Monday

Dear Explorers and Seekers

This is a reminder that next Monday (4th September) we will continue our reading of Marcus Borg’s book The Heart of Christianity: rediscovering a life of faith.  The evening’s discussion will be ably led by Sally Atkins and will focus on Chapter 3 —The Bible: the Heart of the Tradition. If you haven’t read the book, or if you have and would like a refresher, Sally has kindly provided a brief summary of the chapter (below).

We hope to see you at the Ocean Room, Redcliffe Uniting Church (cnr Anzac Ave and Richens St Redcliffe) at 6:30 p.m. for a coffee and chat before the discussion starts in earnest. Entry is free, but a small donation to offset costs will be appreciated.

Peace,

Ian

 +++

Borg: Chapter 3: ‘The Bible, The Heart of the Tradition’ from his book ‘The
Heart of Christianity (2004). Summary of some of his main ideas:
He writes, that for Christians, the Bible is our sacred scripture, our sacred
story. But, contemporary biblical literalism is an obstacle for millions of
people ( for instance that the earth (and universe)was created in 6 days and
not very long ago (Gen 1-3).
Borg’s arguments in this chapter, provide an alternative to biblical literalism.

He uses 3 adjectives to describe what he calls an emerging paradigm: a
historical, metaphorical and sacramental understanding of the Bible.
Historical:
The Bible is the product of 2 historical communities -ancient Israel and the
early Christian movement. It is the response of these 2 ancient communities
to God. As a human product, the Bible is not ‘absolute truth’, but relative and
culturally conditioned. The Bible tells us how our spiritual ancestors saw
things and not how God sees things.
This view of the Bible does not seek to deny the reality of God, it does not
deny that the Bible is ‘inspired by God’.
Metaphor
There may be little or no historical factuality behind some bible stories -such
as the creation, Noah and the flood and the Tower of Babel. As metaphorical
narratives they can be profoundly true, even though not literally factual. The
birth narratives of Jesus, for instance, can be viewed as metaphor, in part
because some Christians see symbolic motifs in them, for instance, the story
of the Gentile wise men coming to the birthplace of Jesus affirms that Jesus
is the light not only for Israel, but for everybody, Jew and Gentile.
Borg views the empty tomb as a metaphor of the resurrection, rather than a
historical report. (This idea is a very controversial one, to say the least???. I
intend to explore this further in our discussions)
Sacrament
Borg sees the Bible as sacramental. A human product, whereby God
becomes present to us. Its words become a means whereby the Spirit
speaks to us in the present. He states that not only the Bible, but the
Christian creeds, worship, rituals, practices and doctrines can be seen as
metaphor and sacrament

oOo

Featured post

Opinion: Unpacking the substantive cases of YES and NO

Thank you, Dr Michael Furtado for drawing our attention to this article.

from The Conversation

In the coming weeks, Australians will be asked to vote “yes” or “no” to the constitutional amendment to recognise Aboriginal and Torres Strait Islander people through establishing a body known as the Voice.

Anticipating the referendum, the Australian Electoral Commission has started to post to every voter the official “yes” and “no” cases. These cases were approved by the politicians who voted in favour of, or against, the amendment in parliament. They have not been subject to an independent fact check or analysis before publication. The Australian Electoral Commission has not reviewed or endorsed them.

As members of the Gilbert + Tobin Centre of Public Law and the Indigenous Law Centre, we have spent the past few weeks carefully reviewing the substantive claims made in the official “yes” and “no” cases. We wanted to identify where the claims are based on history, facts and research, where the claims need further explanation, and where the claim is misleading or simply unsupported.

Our analysis reveals the claims made to support the “yes” case are accurate. They are based in the historical development of the Voice proposal by Aboriginal and Torres Strait Islander people, and the ongoing support within their communities for the reform. They are supported by significant Australian and international research that practical progress will be made in areas such as health, housing and education when governments listen to Aboriginal and Torres Strait Islander people. This in turn results in better value for money in the long term.

The “yes” claims are informed by the vast weight of opinion from legal experts who have considered the wording of the draft amendment that the Australian people will be voting on. They reflect the government’s publicly agreed commitments for the future design of the Voice.

In contrast, the claims made to support the “no” case are largely misleading. Many of the claims simply ignore the existence of contrary facts and history.

The “no” case ignores, for instance, the views of the vast majority of legal experts that the amendment is not risky, or that significant details have been provided to the Australian people about the constitutional amendment and the future design of the Voice.

It also misrepresents the current position of Aboriginal and Torres Strait Islander people under the Constitution. It implies the Voice will bring discrimination and unequal treatment, whereas human rights experts agree the Voice proposal is consistent with the right to equality and provides recognition for the First Nations’ unique history, culture and connection to land.

The claims misrepresent the Voice as a bureaucracy and ignore the existence of significant research that demonstrates that structural changes such as the Voice will result in better practical outcomes. The “no” case misrepresents the scope and powers of the Voice, inaccurately explaining the constitutional limits on these while ignoring the practical and political limits.

The ‘yes’ case

Idea comes from Aboriginal and Torres Strait Islander people.

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News: Jeremy Greaves is to be the next Archbishop of Brisbane

We share the joy of the Brisbane Anglican Archdiocese as it announces the election of Bishop Jeremy Greaves to the joint positions of Archbishop of Brisbane and Metropolitan of the Province of Queensland. He will be installed at St John’s Cathedral on Saturday 16th December at 10.30am.

Jeremy chaired the Common Dreams committee that prepared the international conference of Progressives in Brisbane in 2016. As Deputy Chair I enjoyed working closely with him.

Paul Inglis.

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Opinion: An opportunity for self-determination

Subscriber Dr Richard Smith, who is also a member of the WA Progressive Christian Network, brings a fresh perspective on the failure of paternalistic government and the strength of self-determination in a letter he had published in the West Australian yesterday.

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The Voice – learning the lessons of history

In over 16 years of volunteering in the NW Kimberley, I learnt how many missions survived and prospered on the basis of no work, no food. When some 50 years ago this era ended many First Peoples lobbied Government against being put on welfare. THEIR VOICE was heard and the highly successful CDEP (Community Development Employment Program) created up to 95% indigenous employment from maintaining their communities, growing their food and educating their children.

Eventually THEIR VOICE was muted and under the pretext of the NT intervention CDEP was replaced by CDP (Community Development Program) or work for the dole.  In the aftermath, indigenous employment rates plummeted, alcohol consumption sky rocketed and a youth suicide epidemic ensued as alcohol entered young developing brains. A WA Coronial inquest concluded the cause was a lack of housing and overcrowding.

The Federal response was NPARIH (National Partnership Agreement on Remote Indigenous Housing) which handed the WA State Governments millions of dollars to build new houses in remote communities, but under the condition of HMAs (Housing Management Agreements).  HMAs were soon used by WA Civil Servants to divert funds from rent and maintenance back into Government pockets bringing many Aboriginal Corporations to near bankruptcy. The consequences of violence, criminality and massive rates of incarceration are too evident to ignore. In addition, some to these funds were corruptly siphoned into the bank accounts of these same WA Public Servants.

But again, hope is rising with the impending referendum to enshrine THE VOICE in our Federal Constitution so that these rights and sovereignty of First Nations peoples are not again stolen.

THAT IS WHY MY VOTE IS YES.

Dr Richard Smith, 7 Mofflin Ave Claremont 6010

0447 232 945

oOo

 

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Book offer: Into the Future

Bev Floyd, a contributor to the UC Forum, has compiled her pieces into a 72 page booklet called ‘Into the future’. Bev writes in an interesting and easy to read style about where ‘religion’ might head in the future. A digital copy of ‘Into the future’ can be obtained free of charge by emailing a request to bevfloyd40@gmail.com

Bev has also authored:

Secular Christianity

oOo

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Report on Event: St Lucia Group on the Parables

St Lucia Spirituality Group
Newsletter August 2023

Greetings

Our August meeting discussed a paper on Understanding the Parables; it was well attended, again with several new faces. Some observations:

It was notable that there was a wide diversity of points of view with careful listening; several examples of parables offered by participants with alternative interpretations. It was noted that the parables speak to each person in the circumstances of their lives at that time along with the need to appreciate their historical context. We considered the characteristics and structure of parables as defined by O’Murchu – story, allegory, and parable – and his reflections on how the presentation of the original stories has been influenced by editors over time. For example:

  • Even the Gospel writers did not understand the underlying meaning of the stories.
  • Stories were edited later and thereby lost the original intent.
  • The equation of Jesus or God with existing power structures such as monarchies or empires is inconsistent with Jesus’s understanding of the kingdom of God.
  • Use of language that Jesus would not have used.
  • So, to understand the parables, we must think more critically.

It was significant that we noted the subversive nature of the parables, that they attack power structures in society such as the Jewish priests or the Roman overlords. In today’s language, we could think about power structures such as capitalism or the military – industrial complex.

The parables are food for the formation of an adult faith, akin to a diet of steak and veggies for an adult, not milk and custard for a child.

Finally, the parables can be interpreted more broadly reflecting the interconnectedness of all peoples, a part of nature and our universe, constantly interacting.

Implications for daily living

Some might think that our discussions are too theoretical, however, one of our objectives is to help seekers make sense of their beliefs and find a coherent worldview. We do not hold ourselves out to be experts, but rather we seek to present information so that participants and observers of our group can reflect and make up their own minds. Thus, it is always valuable to consider what the implications might be for our everyday lives.

Butterfly Series – Next Meeting

The renowned Indian Jesuit, Anthony de Mello, lectured extensively and wrote about managing negative feelings. His last book “The Way to Love” offers several meditations that illustrate just how often our responses and attitudes to our life’s experiences are governed by our deeply held beliefs, fears, and attachments. In meditation after meditation, he identifies a variety of deeply held beliefs that are the cause of unhappiness, that interfere with our being fully alive. At our next meeting we shall consider a paper on “Detachment” and how the practice of detachment is beneficial to our spiritual growth and well-being. This pre-meeting paper is available by email and on our Facebook page to give you time to read and reflect before the meeting.

Our Episode 22 meeting will be held on Zoom at 6:00pm AEST on Tuesday 12 September 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.

Books to read & costs

Our discussion papers often reference books in the footnotes as sources. If you wish to read these books, we have a limited number that we can lend. We are conscious of the increasing cost of the books and webinars we attend to source material and information for our group. If there are books that you are willing to lend or books you would like to read, please let us know and we shall attempt to facilitate access. If you are willing to help us defray these costs and our Zoom meeting costs, please let us know.

Coffee anyone?

Our objective for this group is to promote the discussion of ideas, building a community of seekers. Is there anyone in your local area you could meet for coffee or breakfast as part of your journey? John and Robert meet with a few others for breakfast each month, but their group started with the two of them meeting for coffee and chatting. Who could you invite?

Our Newsletters & Facebook Page

  • Do you know anyone who might like to receive these newsletters too? They can easily subscribe for our newsletters and other news by clicking on this link.
  • We invite you to find our private Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.
  • Our Facebook page has all past newsletters and discussion papers available under “Files” for viewing and download.
  • You can also contact us by email slsg4067@gmail.com.

Go well…

John Scoble & Robert van Mourik

oOo

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Next event at the Victorian Progressives Network

 

UNPACKING THE STATEMENT
FROM THE HEART

Exploring the Uluru Statement from the Heart

with Rev Canon Associate Professor
Glenn Loughrey

SUNDAY 27TH AUGUST AT 3.00PM
(A ‘Zoom only’ meeting)

 

Glenn is a Wiradjuri man. He is a leader at the Crawford School of Public Policy at the Australian National University in Canberra and the Anglican Diocese of Melbourne’s Educator and Advocate for the Voice. 

He is the chairperson of the National Aboriginal and Torres Strait Islander Anglican Council, the vicar of St Oswald’s in Glen Iris and artist in residence at St Paul’s Anglican Cathedral in Melbourne.

The meeting will be chaired by Rev Greg Crowe

https://us02web.zoom.us/j/89498359894?pwd=ckRRbTl1L1VUK2JTd2FQNFBCRkh2dz09

Meeting ID: 894 9835 9894 Passcode: 276516

The Progressive Christian Network of Victoria Inc., www.pcnvictoria.org.au

Click Here for the Uluru Statement from the Heart
For further information email info@pcnvictoria.org.au

oOo

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Reflection on the word Eternity

Some background:

For over twenty-five years, from 1930 to 1956, the people of Sydney woke up each day to a one-word sermon — ” Eternity”—handwritten in yellow crayon on footpaths, train station platforms, and perimeter walls lining the city’s many walkways and streets. Each day a fresh batch of graffiti rendered in beautiful copperplate lettering style would appear at places where there wasn’t any the previous night. Somehow, for twenty-five years, a mysterious figure had managed to sneak into the city every night and leave his presence on the city’s walls and sidewalks. It attracted the ire of Sydney City Council at first, but as the weeks become months, and the months became years, the “Eternity” graffiti became an iconic symbol of the city. Pedestrians stepped around and over the words, and street sweepers and cleaners left the elegant writings untouched.

eternity-sydney-1

The “Eternity” graffiti illuminated on the Sydney Harbour Bridge as part of New Year’s Eve celebration in 2000. Photo credit: National Geographic

The mysterious figure behind the phenomenon, who was to become the most famous graffiti artist in Australia’s history, managed to keep his identity a secret until one morning in June 1956, when he was caught in the act. That morning, Reverend Lisle M. Thompson, who preached at the Burton Street Baptist Church, saw a church cleaner sneak out a piece of chalk from his pocket and write the word on the footpath.

Rev. Thompson approached the cleaner and asked, “Are you Mr. Eternity?”, to which the cleaner replied, “Guilty, your honour.”

Soon after that encounter, the Sunday Telegraph published an interview with the artist and the mystery that had baffled Sydney for over 25 years was finally revealed. The cleaner’s name was Arthur Malcolm Stace.

arthur-stace-1

A rare photo of Arthur Stace – “Mr. Eternity”.

Born in 1885 in Redfern, Stace’s childhood and much of his adulthood was marked by abject poverty. His parents were alcoholics, and his sisters ran a brothel. In order to survive, he resorted to stealing bread and milk and searching for scraps of food in bins. At the age of 12, Stace became a ward of the state and for worked briefly in a coal mine. As a teenager, he became an alcoholic and was subsequently sent to jail at 15 for drunkenness. His twenties were spent running liquor between pubs and brothels and working as a lookout for gambling dens. During the First World War, Stace found work as a laborer with the Australian Imperial Force, but his recurring bouts of bronchitis and pleurisy led him to be discharged.

Stace finally found his calling in November 1932, when he went to listen to a Baptist preacher named John Ridley give sermon. In a homily titled “Echoes of Eternity”, Ridley declared: “Eternity, Eternity, I wish that I could sound or shout that word to everyone in the streets of Sydney. You’ve got to meet it, where will you spend Eternity?”. The words so captivated Stace that at that very moment, Stace pulled a piece of chalk he had in his pocket, bent down and wrote the word “ETERNITY” on the church floor.

Some thoughts on Eternity

by Barrie McMahon

Eternity was popularised around Sydney decades ago by Athur Stace – who committed himself to writing Éternity in chalk on the pavements for the rest of his life. I am old enough to have seen one of his efforts. I also have a slight connection with the much more recent lighting up the harbour bridge with Eternity on Millenium NYE.

In preparing to preach on this subject I found many eternities. I record them here. For each eternity I give it an owner, then a source, a basis, and some comments by me. Here we go –

ARTHUR STACE in the congregation at Burden St Tabernacle, Darlinghurst, when a sermon was preached on Isaiah 57 : 15   – There is an eternal Hell for unbelievers in the afterlife. The particular passage only refers to God as eternal – also that he will not always be angry but will heal the contrite. Maybe, also, an eternal Heaven, today, might be a bit boring.

COLIN McRAE – separated chairman (bishop)  in non-eternal Methodist Church. A loving God would not condemn anyone to an eternal Hell – in conversation, as I recall it. Dorothy McRae McMahon  – celebrity in Uniting Church – is a daughter of Colin.

THE POPE, Catholic Church. There is a Purgatory between Heaven and Hell. Prayers of the living can move loved ones from Purgatory to Heaven – particularly if indulgences are paid to church for their prayers – thus financing the building of the Vatican

MARTIN LUTHER – unwitting founder of Protestism. Purgatory is nor biblical. Indulgences are not of God. I think Luther sees the after-life as a rest for the righteous – not of their own merit, but by Grace.  I don’t see a vindictive Hell in his theology – better scholars might.

ANNIE BESANT (nee Woods), Theosophist – There is no eternity – the dead are re-incarnated back to this life. Annie was a re-incarnation of Giordano Bruno (with others inbetween). Hence radio 2GB (originally owned by the Theosophists) when 2AB was taken by another at licensing in NSW.

BARRIE McMAHON, the ‘last Methodist’, and others more prominent scientifically, All futures, including Eternity, are not completely foreseeable. Check with RBA Governor. Forecasting is particularly difficult about the afterlife (half eternity) because of lack of communication. Elaborate descriptions of Heaven (or Hell) are fantastic, but not based on evidence.

JOHN, the gospeler. 3 : 16 . . . . believers. . . .shall not perish but shall inherit eternal life.

Maybe the unbelievers dont go to Hell – they just cease to exist  – a dead end – so to speak.

AFRICAN SLAVES – assured of Heaven because they missed out on earthly life. Listen to their spirituals – but dont dare sing them. Those who achieve some comfort (even indulgence) in this life – cannot be so sure of getting to Heaven. There is no Hell for slaves.

BOB  BUNTON – BM is cousin – KHALIL GIBRAN Maronite Christian, Sufi Moslem, mystic. Trust in dreams – for in them is hidden the gate to eternity .. Gibran was a poet, novelist and visual artist. His most well-read book is THE PROPHET. Bob Katter is a cousin. Gibran certainly believed in the afterlife – probably not split it up into Heaven, Hell,  or many mansions.

MICHAEL Owner of retail gas & gear shop in suburban Sydney, BM was erstwhile engineering colleague. Postcard picture of harbour bridge with Eternity written on it – brought in by stranger. Can your make this up in lights for the coming Millenium Eve ? Of course – as millions saw on TV that midnight.

JESUS -1 Matthew 19 :16 – 30 – the rich young ruler – What shall I do to inherit eternal life? Presumably Heaven,  Jesus was not teaching about eternal life but the difficulty of the rich to get to Heaven – another basis for the slaves.  No mention of Hell

oOo

 

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Events: from the Progressive Team in South Australia

YES to the VOICE

Just a reminder of the fabulous events coming up next week, 22-27 August, in support of the Uluru Statement from the Heart and the Indigenous Voice to Parliament. Please come along to express your support for the Voice – this historic opportunity for reconciliation and a great way forward for our nation – invite your family and friends too.

To start things off we will screen the acclaimed recent film about the Stolen Generation, The Last Daughter, on the Tuesday 22 August 7.00pm at the Effective Living Centre. Then our Exhibition of Meiwi Aboriginal Art by renowned Ngarridjeri/Kaurna artist Sam Gollan at Trinity Sessions (Church of the Trinity in Goodwood Rd) runs 24-27 August, with official opening 6.30pm Friday 25 August. Then on Sunday afternoon 27 August, Trinity Sessions will also be the venue for our Concert for the Voice, featuring a great line-up of Aboriginal performers.

See details of all the events below.

                                                 Join us for a special screening of

After being raised by a white family, a young girl is taken away and returned to the Aboriginal family she didn’t know. Decades later, she’s on a journey to discover where she truly belongs.

Scan to watch the trailer or visit thelastdaughter.com.au for info about the film

Date: Tuesday 22 August 7pm

Venue: Effective Living Centre, 26 King William Road, Wayville

Cost: $15 general admission, $12 concession

Click here to buy tickets for The Last Daughter

Click here to buy tickets

Click here to buy tickets

oOo

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Reflection: A Critique of Christology from within the New Testament

by Rev Dr Paul Tonson

Introduction to Paul Tonson.

From a study background in Maths and Economics in New Zealand, Paul undertook seminary studies in the USA (1971-75) focusing on Hebrew Bible.

During subsequent ministry service he completed an M.Theol (MCD) around the figure of Abraham, as presented in the Bible, the Talmud and the Qur’an. This study underlies his commitment to interfaith endeavours and his earlier role in JCMA (Jews Christians and Muslims in Australia), as chair of a committee providing presentations to High school students.

After three years seminary teaching in Papua New Guinea, Paul moved to Melbourne in 1994 to write a PhD (Deakin) thesis on the figure of Lot (Genesis 19), representing those, like himself, who find themselves on the edge of traditional faith.

Over 15 years ministry in the UCA, Paul identified with the progressive Christian community and with an agnostic stance towards Christian dogma. Paul is committed to dialogue with other voices, in order to open his beliefs and his life to the test of authenticity which can be most effectively offered not by a fellow believer but by the Other.

A special test of this authenticity is offered by those who are entirely without religion. During his retirement from regular ministry, Paul has maintained his personal friendships with secular minded people and groups in Melbourne, including Humanists and Rationalists who share the altruism and ethical integrity found in faith communities.

Paul has been invited to address such groups to reflect with an open stance on topics around the Bible and Spirituality. A number of his short papers are available on request.

***

ABSTRACT:[1] 

This paper illustrates how the Christian scriptures embody contrasting and even conflicting theological understandings, both regarding the divine and the human.  The four gospels openly highlight different themes and often use different language even where they tell the same story.

The creeds of the fourth century perpetuated what became the majority report of Christian affirmation that is almost entirely concerned with the person of Jesus the Christ, referred to as Christology.[2] The glaring omission from the creeds is any reference to the Kingdom of God that was the major theme of Rabbi Jesus of Nazareth. The creeds reveal a change of focus from the teaching to the teacher. Teaching that has broad universal relevance was made subservient to the particularity of the Christ as uniquely GOD and Man.

A close examination of the Greek texts opens a window upon an understanding of the significance of Jesus of Nazareth that is not bound by the traditional Christology of Jesus as a unique mediator between the divine and human. I call this different view the minority report.

Much of the New Testament seems to assume that the divine elements in the life of Jesus, especially his resurrection, are the factors that justify others following him. This has also been the nature of preaching and theology for almost two thousand years. This paper on the other hand has an entirely different viewpoint. It is the admirable human qualities of Rabbi Jesus and the enduring wisdom of his teaching that inspire me to emulate the Way of life he lived. It is Jesus’ exemplary life and death, not his resurrection that draw me. Jesus as an exemplary figure lives out a path of purpose and empowerment that is possible also for his followers. This understanding offers a gospel that is egalitarian and universalist.

THE HISTORY OF TRADITIONS

The analysis below illustrates a common phenomenon in the history of religious traditions that is evident in their scriptures and secondary traditions. Over time, the stories of revered figures are multiplied and their qualities are magnified.

A first example is that of Abram who begins as a childless, itinerant sojourner and becomes a man of property and a father (Gen.13 & 21). As a man blessed by God (24:35), he finally becomes the agent of divine blessing for all humanity (12:1-3).

Genesis refers to Abraham as both a prophet and a man of healing prayer (20:7 & 17). These themes are highly developed in rabbinical texts which assert that the prayers of Abram can save the world. Most impressive is the rabbinic story:

‘If Noah found himself in trouble he would call on GOD to save him; if GOD was in trouble he would call on Abraham to save him.”

Similar observations apply to Mary the mother of Jesus in regard to her immaculate conception (born sinless) and her role hearing the prayers of the faithful. Muhammad came to be revered not only as a prophet but the last of the prophets and as the only person to see Heaven and Hell while still alive.

Similarly, regarding beliefs about Jesus, a process of development is apparent within the NT and in the formation of the creeds of the fourth century. Christology is the study of these beliefs. Classic theology understands the formulation of the creeds as continuing a process of revelation begun in the life of Jesus. This formulation was not without critical examination, as evidenced by the determination of the non-canonical gospels such as Thomas. In this process, some enhancements or elaborations of Christian tradition were approved and some rejected. Now it is our privilege and responsibility to pursue such critical thinking within the framework of a very different worldview.

For this paper, the critical thinking begins with an examination of different viewpoints and enhancements of belief about Jesus of Nazareth that already exist within the NT. This examination contributes to understanding what was the earliest tradition about Jesus and whether later developments add meaning for the modern reader or perhaps detract from it.

 VARIETY IN NEW TESTAMENT TEXTS

This section reviews well established understandings of the New Testament. Its major components in historical order of origin are the Pauline corpus, the Synoptic Gospels, and the Johannine texts. It has been long acknowledged across the entire breadth of scholarship that each of these bears clear evidence of contrasting emphases.

Theological variety – Paul and Jesus

The Pauline corpus comprises a number of letters, written to different Christian congregations in the later decades of the first century CE. They were of an occasional nature, not intended as systematic teaching. Behind these letters is the tension between Jewish and Gentile viewpoints and between the Hebrew and Greek cultures.

In my view, Paul’s letters illustrate how Greek categories began to overwhelm the Hebrew ones. For Jewish Christians Paul resorts to argument and metaphors about Jesus as the Messiah (Christ) and about his crucifixion as an atoning sacrifice.

Paul also consistently affirms the place of Gentiles within the faith. Similarly, in his itinerant teaching/healing mission, Jesus engages both his own people and Gentiles and treats them as people of faith notably the Syrophoenician mother (Mk 7:24-37). Moreover, he is recorded as warning his own followers who call him Lord, that this will never be enough to ensure their standing in the kingdom (The Parable of the Sheep and Goats, Matt. 7:21-23; and 25: 31-46).

The Torah (Gk. Nomos, Eng. Law) is a major theme in Paul. His viewpoint is to contrast the Law of the Jews with the Grace of the gospel. He legitimates “freedom from the Law” for all but this is a condemnation of slavish adherence to rules and is not a rejection of enduring teaching in the Torah. Jesus’ teaching as presented in the gospel does not show such a stark dichotomy as Paul presents. Indeed, he asserts that the Torah must be sustained to be observed in a non-legalistic way.

In the book of Acts, Luke illustrates how Paul engaged Greek philosophers on issues quite different from those of the early Christian congregations he wrote to. He demonstrates that Paul does not think divine revelation is limited to the Jews, let alone to the Christ.[3]

In Acts 17:16-34 Paul asserts that GOD is not far from anyone of us for in him we live and move and have our being. Paul has a clear sense of a universal knowledge of GOD, even though not all honour that knowledge. Similarly in Romans 2:18-22 he asserts that GOD in creation is everywhere evident and leaves the Gentiles no excuse for indifference or ignorance.

Theological variety – The Synoptic Gospels

Mark, Matthew and Luke are remarkable for the fact of their common narrative backbone and chronology, reporting aspects of the teaching and healing mission of Jesus and attending to detail in their Passion Narratives. The frequent incidence of precisely the same Greek language in their parallel narratives points to a common source. Against this commonality, we find two significant kinds of variation.

First, each of the evangelists (writers) made choices about what stories and sayings to include and what to omit. Second, at a micro level, each evangelist sometimes chooses different Greek words when reporting precisely the same story.[4] Both the selection differences and language differences within a common story provide ample evidence for ascertaining what spin was important to each writer.

For example Matthew and Luke both have genealogies of Jesus and infancy narratives, but they are quite different and Mark has neither. Matthew and Luke both collect teachings of Jesus into a narrative but they are placed at different points in his itinerary and are ordered differently.  Matthew quotes from the Prophets in order to make his gospel relevant to Jews.  Mark highlights Peter’s testimony to Jesus as the Christ and the significance of Jesus over against the power of Rome. Luke has the Greek cultural world in view and highlights numerous stories about Jesus’ concern for the marginalized, especially women and non-Jews; only Luke includes the parables of the Good Samaritan and of the Prodigal Son.

Theological variety – The Johannine texts

In comparison to other gospels, John’s text has a quite different order and different themes. His special contribution from Greek philosophy presents Jesus as the divine word. The relationship of Jesus to the Father is a sustained theme. In accord with this he includes theological discourses and prayers that contrast markedly with the everyday teaching stories of the Rabbi of the synoptics. Coming decades after the death of Jesus, John readily moves from historical to symbolic accounts eg. having Jesus die on the day of preparation for the Passover.

One key word in the Johannine texts I will take up below is divine love (agape, agapao). It appears in John’s gospel three times more often than in any other gospel and 26 times in the First Letter of John, which in this small letter is seven times the frequency in the gospel. The Letter focuses on the experience of communion with GOD and the measure of it. This focus makes the text amenable to contemporary explorations of spirituality.

On the basis of the above, in my view it is legitimate for any believer within the Christian faith to choose both their own stories and their own language, with one proviso, that they link their story to the backbone account of Rabbi Jesus of Nazareth.[5] Moreover, I assert that it is not only legitimate but necessary to make these choices.

Continue reading

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News: The current newsletter of the PCNSA

From our progressive partners in South Australia

PCNet Newsletter July 2023 (1).pdf

Packed with great reading including:

CHRISTIAN POLITICS – THE RADICAL CENTRE? by Fergus McGinley

THE FUTURE OF HUMANITY
A presentation given by Jonathan Barker at a forum organised by the South Australian
Anthroposophical Society on 19th March 2023

Also – Book Reviews and August Seminars Information.

oOo

 

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Event: Merthyr Rd (Q) Explorers – Should Christians take sides?

Dr Michael Furtado is leading our next session at New Farm (Q) and it is a chance to temporarily move back from the Referendum challenge and locate our thinking about handling conflict by engaging with the following reading by Albert Nolan OP.

We meet at 10am for hospitality and start the discussion at 10.30am on Wednesday 30th August.

Please read and reflect on this paper:

TAKING SIDES by ALBERT NOLAN OP (c.1989)

We live today in a world of conflict: between governments and the peace movements, between trade unions and employers, between feminists and male dominated institutions. In El Salvador and Guatemala conflicts between the rich and the poor cost countless lives. In South Africa the situation has been described as a total conflict and military chiefs have called it total war.

There may be differences of opinion about the nature of a particular conflict, whether it is a racial conflict or a class conflict, or whether the conflict might be resolved by peaceful negotiation rather than the use of force. But for many people in the world the fact of a conflict, which may encompass every aspect of their lives, can hardly, be doubted.

This poses very important questions for us as Christians. What should be our attitude to the conflicts in which we find ourselves and which we see around us? Should we take sides or must we always remain neutral?

It is as well to make it clear from the start that these questions are distinct from the question of using or not using violence. People in Northern Ireland, for example, may hope fervently for a united Ireland or for continued union with Britain – they may, in other words, ‘take sides’ -_while rejecting the use of violence to achieve it. We are not discussing the question of whether or not there are occasions when the use of violence in pursuit of justice is justified. In countries like El Salvador, Guatemala and South Africa it is often almost impossible to disentangle the question of taking sides and the question of violence, but it is nonetheless a separate question and one that has to be talked about quite separately in the light of the gospel.

To many of us it is pretty obvious that there are some conflicts in which we ought to take sides. But what about the Christian belief in reconciliation, forgiveness and peace? How can you take sides if you love everybody, including your enemies? And how do we account for the widespread belief that in any conflict a Christian should be a peacemaker who avoids taking sides and tries to bring about reconciliation between the opposing forces?

This belief rests on a mistaken understanding of reconciliation. We have all heard people say: We must be fair, we must listen to both sides of the story; there is always right and wrong on both sides. If we could only get people to talk to one another to sort out their misunderstandings and misconceptions of one another the conflict could be resolved. On the face of it this sounds very Christian. It sounds like a genuine concern for fairness and justice.

Three Common Mistakes

So what is wrong with this argument?

In the first place it makes reconciliation an absolute principle that must be applied in all cases of conflict. The model or example that it envisages is that of what one might call the ‘private quarrel’ between two people who are being argumentative and not trying to understand one another and whose differences are based upon misunderstandings. But not all conflicts are like this. In some conflicts one side is right and the other wrong, one side is being unjust and oppressive and the other is suffering injustice and oppression. In such cases a policy of seeking consensus and not taking sides would be quite wrong. Christians are not supposed to try to reconcile good and evil, justice and injustice; we are supposed to do away with evil, injustice and sin.

The first mistake, then, is the assumption that all conflicts are based upon misunderstandings and that there is always blamed on both sides. There is no evidence for believing that this is always the case, either in conflicts between individuals or in conflicts between groups in society. It is an unfounded assumption that has nothing whatsoever to do with Christianity. It is an assumption that could only be made by people who do not suffer under injustice and oppression or who do not really appreciate the sinfulness and evil of what is happening.

The second mistake in this argument is that it assumes that a person can be neutral in all cases of conflict. In fact, neutrality is not always possible, and in cases of conflict due to injustice and oppression neutrality is totally impossible. If we do not take sides with the oppressed, then we are, albeit unintentionally, taking sides with the oppressor. ‘Bringing the two sides together’ in such cases is actually extremely beneficial to the oppressor, because it enables the status quo to be maintained; it hides the true nature of the conflict, keeps the oppressed quiet and passive and it brings about a kind of pseudo-reconciliation without justice. The injustice continues and everybody is made to feel that the injustice doesn’t matter because the tension and conflict have been reduced.

This brings us to the third mistake. The commonly held view that Christians should always seek harmony and a ‘middle way’ in every dispute assumes that tension and conflict are worse evils than injustice and oppression. This again is a false supposition based upon a lack of compassion for those who suffer under oppression. Those who are afraid of conflict or confrontation, even when it is non-violent, are usually those who are not convinced of the need for change. Their caution hides an un-Christian pessimism about the future, a lack of hope. Or they use the Christian concern for reconciliation to justify a form of escapism from the realities of injustice and conflict.

All in all, these mistakes about Christian reconciliation are not simply a matter of misunderstandings but come from a lack of real love and compassion for those who are suffering, or from a lack of appreciation of what is really happening in a grave conflict. In the final analysis, the insistent pursuit of illusory neutrality in every conflict is a way of siding with the oppressor.

“In fact, neutrality is not always possible, and in cases of conflict due to injustice and oppression neutrality is totally impossible.”

True Reconciliation

What then is the true meaning of reconciliation? What does reconciliation mean in the Bible?

The history of the Jewish people in the Bible is very much a history of conflict with the pagan nations. This conflict and confrontation is not merely encouraged by God; he actually commands the people again and again to oppose the tyranny and injustice and immorality of the pagan nations. One of the greatest sins of the Jewish nation was their attempt to be reconciled with the pagan nations who oppressed them. When the people shouted “Peace, peace,” Jeremiah responds by saying there is no peace and never can be peace without change conversion.

Some people today ignore this because they say that the New Testament is different and that Jesus brought a message of peace and reconciliation. It is of course true that one of the things that Jesus wished to hand on to his disciples was his peace, and that he said: “Blessed are the peacemakers,” but this must be understood in the context of the much more remarkable saying we inherit from Jesus in the gospels of Matthew and Luke.

“Do you suppose that I am here to bring peace on earth?” (The question is interesting. It seems to suggest that there were people who did “suppose” that Jesus had come to bring peace on earth.) “No, I tell you, but rather dissension. For from now on a household will be divided: three against two and two against three; the father divided against the son, son against father, mother against daughter, daughter against mother, mother-in-law against daughter-in-law, daughter in-law against mother-in-law” (Luke 12:51-53; Matthew 10:34-36).

Most of this is a quotation from the prophet Micah (7:6), who was deploring the conflict between parents and children. Jesus used the quote to say that this is just the kind of conflict and dissension that he will bring. And of course this is exactly what he did do. Not because he wanted to bring dissension and conflict for their own sake, but because his uncompromising stance inevitably divided the people into those who were for him and those who were against him.

Moreover, in the already existing conflict between Pharisees and the so-called ‘sinners’ he sided with the sinners; prostitutes and tax collectors against the Pharisees. And in the conflict between the rich and the poor he sided with the poor. Jesus did not treat each side as equally right or equally wrong, or only needing to overcome their misunderstandings about one another. He condemns the Pharisees and the rich in no uncertain terms, and he forgives the sinners and blesses the poor. In fact he enters right into the conflict with the Pharisees and the rich to such an extent that they set out to discredit him, arrest him; charge him and execute him. Jesus makes no attempt to compromise with the authorities for the sake of a false peace or reconciliation or unity.

“Jesus makes no attempt to compromise with the authorities for the sake of a false peace or reconciliation or unity.”

On the other hand there are times when Jesus does try to reconcile people who have been in conflict with one another, e.g., Jews and – Samaritans, Zealots and tax collectors, some individual Pharisees and sinners or the poor, etc. And it was probably for this reason that he was known as a man of peace.

But how is one to reconcile these two apparently contradictory approaches to conflict.

Jesus made a distinction between the peace that God wants, and the peace that the world wants (John 14:27). The peace that God wants is a peace that is based on truth, justice and love. The peace that the world offers us is a superficial peace and unity that compromises the truth that covers over the injustices and that is usually settled on for thoroughly selfish purposes. Jesus destroys this false peace and even highlights the conflicts in order to promote a true and lasting peace. There is no question of preserving peace and unity at all costs, even at the cost of truth and justice. Rather it is a matter of promoting truth and justice at all costs, even at the cost of creating conflict and dissension along the way.

Thomas Aquinas makes this same point by distinguishing between peace and concord, pointing out that concord is possible between thieves and murderers but that true peace is based upon genuine love.

Different Kinds of Conflict

We noted before that there are different kinds of conflict. We must analyse each situation and respond accordingly. If one side is right we must recognize this and side with them. If the other side is wrong and in power, we must oppose them and dethrone them from power. Furthermore we must analyse: the reasons for the conflict, the interests that are at stake and the dynamics of change through conflict. The idea that all one has to do is talk nicely to both sides and they will be reconciled is simply not true in most cases of conflict, especially conflicts between groups or interests rather than individuals. There are often social forces at play that make change and conflict much more difficult and complicated than that.

On the other hand we may discover that both sides are basically right, that both sides are working for justice. In such cases reconciliation is very important in order to create a co-operative solidarity in the struggle against injustice. And if we discover that both sides are wrong and that both are part of the oppression, then both must be confronted. And then, obviously, we don’t try to reconcile them in their differences about the most effective way to oppress others.

Structural Conflict

It is important to realise that to get to the real root of many conflicts we have to begin to think in structural terms-in other words, that not just individuals may be right or wrong, but the way societies are structured may itself be right or wrong. In some cases there is a structural conflict between the oppressor and the oppressed, between the rich and the poor. It is not a personal squabble. In these cases we cannot and should not impute guilt to the individuals concerned, nor should we treat everyone on the one side as blameless and everyone on the other side as guilty. Structurally, the cause of the poor and the oppressed is right and just, no matter what individual poor people may be like in their personal and private lives. And the cause of the rich and oppressor is wrong no matter how honest and sincere and unaware they may be.

Thus in the Magnificat or Song of Mary in the gospel of Luke, Mary says that it is God who “pulls down the mighty from their thrones and exalts the lowly, who fills the hungry with good things and sends the rich away empty” (Luke 1:52-53). This does not mean that God hates the rich and the powerful and that he wants to destroy them as people. It simply means that he wants to pull the rich and powerful from their thrones, from their position in society, because the structures of that society are unjust and oppressive.

This is the sense in which we must be on the side of the poor if we want to be on God’s side. We must take an option for the poor, for the sake of both the poor and the rich as individual people. In fact, within this situation of structural conflict the only way to love everyone is to side with the poor and the oppressed. Anything else is simply a way of siding with oppression and injustice.

Loving Our Enemies

This brings us to the question of loving our enemies. Here we must first point out that the commandment to love one’s enemies only makes sense once we recognize that we do have enemies, and that they are really and truly our enemies. When people hate you and curse you and oppress you Jesus does not say that you must pretend that they are not your enemies. They are. And when he says you must love them despite this, he does not mean that you must avoid any conflict or confrontation with them.

“The peace that God wants is a peace that is based on truth, justice and love. The peace that the world offers us is a superficial peace and unity that compromises the truth, which covers over the injustices and which is usually settled on for thoroughly selfish purposes.”

Confrontation and conflict does not, and need not necessarily, entail hatred. Class conflict and class struggle, which Christians have traditionally been reluctant to acknowledge, do not necessarily entail hatred. Such struggles may in fact be the only effective way of changing the situation; the only effective way of pulling down the mighty from their thrones.

Those who maintain an unjust distribution of wealth and power and those who prop up their thrones are in fact our enemies. They are everybody’s enemies; they are even the enemies of their own humanity. As a group or class they will never come down from their thrones willingly or voluntarily. A few individuals here and there may do so, but there will always be others to replace them. The ruling class as a whole cannot step down: we will have to pull them down from their thrones. Not in order to sit on those thrones ourselves, or to put others on them, but in order to ‘destroy’ thrones.

The temptation for a Christian is to think that the most loving thing to do is to convert one by one those who sit on the thrones of injustice and thus to destroy the system. But change does not happen that way, because as long as the throne remains it will always be filled by others and the oppression will remain. The only effective way of loving our enemies is to engage in action that will destroy the system that makes them our enemies. In other words, for the sake of love and for the sake of true peace, we must side with the poor and the oppressed and confront the rich and powerful and join the conflict or struggle against them, or rather against what they stand for and what they are defending.

In countries marked by grave injustice, joining the conflict, not judging it from a distance, is the only effective way of bringing about the peace, that God wants. To take an example closer to home: in countries possessing nuclear weapons, there may be no short cut around conflict with governments if the world is to progress towards disarmament. It is not possible to ‘balance’ or ‘reconcile’ the needs of the 40 million people who die from starvation each year in the Third World with the needs of arms manufacturers and military strategists or the demands of a few wealthy nations to be able to destroy any potential attacker many times over. Decisions have to be made; one has to ‘take sides.’

[NB. Albert Nolan died last year. He was until recently Provincial of the Dominicans in South Africa. In 1983 he was elected Master General of the Dominican Order, but the General Chapter allowed him to decline the appointment in order to continue his work in South Africa.

According to Gary Kenny (who works at the Inter-Church Coalition on Africa (ICCAF) in Toronto, Canada) who own the copyright for this article and has made it globally available, the situation of the black South Africans had not radically changed at the time of writing this article.

Changes in Apartheid thus far were relatively superficial and gave the appearance that real change had taken place. This constituted a propaganda victory for the de Klerk government. Since then Apartheid has been abolished, Mandela was released and an uncomfortable and ‘still holding’ just and peaceful, democratic sharing of power obtains.]

Three Questions:

  1. Are you convinced by Nolan’s argument which says that there can be no peace without justice, or do you think there are circumstances in which a peace at all costs is superior to armed conflict?
  2. Extrapolating Nolan’s argument to the (referendum) situation of the (proposed) Indigenous Voice to Parliament, do you think that informed Christians have a moral obligation to Vote ‘Yes’ on this matter? Or do you disagree?
  3. Assuming, on the basis of Nolan’s argument that you are a ‘Yes’ voter, what are you prepared or able to do to support the ‘Yes’ case? If you are a committed ‘No’ voter what action should you engage in?

Thanks for your participation!

oOo

 

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Event: Discussion on Understanding the Parables

St Lucia (Q) Spirituality Group

By attendance or ZOOM – Tuesday 15th August

Are the parables easy to understand stories for children or do they represent koans  or riddles to challenge the adult mind? For example, in today’s environment, might any be interpreted as a criticism of capitalism or institutions too big to fail? Perhaps, they have deeper meanings to be unravelled and are not simply stories for children.

Continuing on the theme of challenging our own accepted wisdom, we are undertaking an examination of the parables based on Diarmuid O’Murchu’s video “The Wisdom of the Parables”, and his book When the Disciple Comes of Age. We shall consider a paper “Understanding the Parables” which is available on request to John Scoble (see below). It would be helpful if you could read and reflect upon this paper or view the video before our meeting.

We invite you to join our meeting which will be held on Zoom at 6:00pm AEST on Tuesday 15 August 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.

We also include an introduction to our group that you might like to share with friends.

St Lucia Spirituality Group

Email:       slsg4067@gmail.com

Facebook: St Lucia Spirituality Group

oOo

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Opinion: Barry Jones The Constitution v the Voice

The Constitution v the Voice (a piece by Barry Jones, polymath & former Methodist lay minister)

From the Satturday Paper, 29th July 2023.

The official “Yes” case for the referendum on the Voice to Parliament, published by the Australian Electoral Commission, means well. It tries to avoid offence, is understated and ultra cautious. It will not offend anyone.

It refers briefly to the 65,000 years First Nations people have lived on this continent, to the eight-year gap in life expectancy between Indigenous people and non-Indigenous people, to higher suicide rates, less access to education and health services. The historical record of displacement, dispossession, disease and forced removal is cautiously addressed with the words “Becoming reconciled with our past and moving to a better future”.

The “Yes” document lacks energy, poetry, passion, ambition or an appeal to the better angels of our nature. Nevertheless, it is vital the referendum be carried.

The “No” case, not fact-checked by the Australian Electoral Commission, asserts the proposed Voice is “risky”, “unknown”, “divisive” and “permanent”.

It offers the slogan “If you don’t know, vote no”, to which might have been added “and don’t bother to find out”.

The “No” pamphlet expresses concern that the Voice would, somehow, in some unspecified way, override the parliament, make executive government dysfunctional and lead to “reparations and compensation and other radical changes”.

The “Yes” case barely mentions the constitution. Listening is the key element.

“No” emphasises the constitution and the distribution of power, falsifies our history  and refuses to be honest with ourselves. This is an act of moral cowardice. The unspoken subtext is: “I oppose any change to the Australian Constitution, although I have never read it and have no idea what is in it.”

I got my pocket edition of the Constitution for $2 posted free. Paul Inglis

Australia’s Constitution pocket edition – Parliamentary Education Office (peo.gov.au)

oOo

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Resources: Another progressive communion liturgy

The most recent gathering of the Merthyr Road New Farm (Q) Explorers was able to examine closely two great examples of HC in the progressive mode. This is the second one and comes from the Pilgrim People Congregation that meets every Sunday at New Farm at 2pm, courtesy of its architect, Adel Nisbet. Dr Steven Nisbet OAM, Organist, Pilgrim People Brisbane and Secretary, Organ Society of Queensland has provided a number of suitable hymns shown below.

***

The Sacrament of the Common Meal

COMMUNION HYMN

INVITATION

Leader:             Everyone is invited to this symbolic meal. We have come from different places and experiences; we have travelled different spiritual journeys. This table is a meeting place, where reconciliation and restoration are possible, where we open our hearts to the Spirit’s call on our lives.

We come as we are – those who can affirm their worth, and those who are yet to do so, those whose hearts and minds are admirable, and those still struggling to make them so, those who are most like us, and those who are least like us.

Through the all-embracing Spirit, everyone is welcome at this table in the warmth of generous hospitality. We gather at this table, together with all those who have gone before us, and set apart this time, to give thanks for these sacred moments that can bridge all differences and open all hearts.

A time of silence is kept for personal preparation …

Leader:    May the Divine Spirit be in you –

People:             And also in you.

 PRAYER AT THE TABLE:

People:             As we meet at this communal table, we acknowledge the responsibility that is ours – to seek inspiration to live in love and peace with one another and all creation, to be joined in one common, spiritual union with all people throughout this good earth.

HYMN            Now to your table spread                    Shirley Murray (Tune: Love Unknown)

Verse 1

Now to your table spread we come, each one in faith

that you alone provide the words of life and death:

in wine and bread, in promised food

we find your loving heart, O God.

 SHARING THE PURPOSE

Leader:             We believe the Spirit of Love draws us together and wills us to be in communion with one another. Jesus offered us two signs: reminding us of the union of body and spirit, Jesus first took bread and broke it, just as we too are often broken in our relationships with one another.

People:             Jesus showed us the way of reconciliation by asking us to share bread with one another in remembrance of his own life, lived to the full.

Leader:             Source of life and of creation, through your goodness we have this bread to offer, which the earth has given and human hands have made. In this sacred time and place, set aside for remembrance, bread symbolises life.

People:             Through the breaking of bread, we commit to reconciliation, to becoming the real presence of Love in the world.

Leader:             As the second sign, in like manner Jesus held the cup filled with the fruit of the vine. The vine joins us to one another and sustains us; and the fruit of the vine nourishes the spirit that abides within and between each of us.

People:             Jesus asked us to drink of that same unifying spirit of loving-kindness and harmony that was in him.

Leader:             Through the goodness and blessings born from creation, we have this wine to share, which the earth has given and human hands have made. In this sacred time and place, set aside for remembrance, the fruit of the vine symbolises blessing.

People:             Through the cup of blessing, we claim rebirth for our lives and restoration for the world.

HYMN               Now to your table spread                              Shirley Murray

Verse 2

Hands of the world stretch out

your mystery to touch in longing

to believe a truth beyond our reach,

to sing in joy, to cry in grief,

to know your meaning for our life.

 Leader:             In the sharing of this sacred communal meal, we recognise the great mystery which engenders authority to renew, reinvigorate and make us whole. This is ours to employ through the eternal generosity of the Creator’s goodness and power, both seen and unseen.

People:             We offer our thanks and praise for such seen and unseen goodness that blesses our lives.

Leader:             As we open ourselves to such blessing, we remember the open and generous life of Jesus, who even unto death, remained faithful to his calling, and revealed the divine presence in whom with faith we live and move, and have our being.

People:             We dedicate ourselves to make the Life and Spirit of Jesus real in this world, as members of this community of faith, committed to upholding the sacred values revealed in his life, even unto death.

 HYMN:           Now to your table spread                 Shirley Murray

                        Verse 3

Here is our common wealth.

in sharing what is good,

As though all humankind around one table stood,

this bread to brake, this wine to taste;

One people in the name of Christ.

The assisting Elders join the Leader at the table during this verse.

 COMMISSIONING OF THE ELEMENTS

Leader:                 The Wheat becomes Bread

People:                 This is a symbol of Life.

Leader:                 The Grapes become Wine

People:                 This is a symbol of Blessing.

Leader:                 Life and Blessings are gifts of God for the people of God.

People:                 Thanks be to God.

Leader:                 Recognising its deep symbolism, let us now share this meal.

 

The Leader and the Elders partake.

 DISTRIBUTION OF The ELEMENTS

During the playing of the music, the elements are distributed throughout the Congregation either in silence or with the words –  The Bread of Life.  The Cup of Blessing

 COMMUNION ANTHEM OR ORGAN MUSIC

 PRAYER AFTER COMMUNION

Leader:        In the sharing of bread and wine, our relationship with each other and with the ground of our being is renewed. May our striving never cease – to be more loving, forgiving, courageous, faithful and hopeful; to be peaceful, to do justice, to offer kindness and mercy. These are the virtues we would nurture, as we walk humbly in this world, committed to living the vision of God revealed in Jesus, reaching out with compassion to feed, to forgive and to love.

People:        Love is the Word for us to speak; Love is the Truth for us to tell; Love is the Light for us to shine into the darkness; Love is the Bread of Life and the Cup of Blessing for us to share. What we have enacted here in this holy space, we make real through our actions when we go from this place.

Leader:        May the Spirit inspire and enable us, today and every day,

People:        Amen.

 POST COMMUNION HYMN

***

‘Progressive’ Communion Hymns

Together In Song

507 Come, Spirit blest (Charles Wesley)

511 Let us break bread together (Spiritual)

530 Now let us from this table rise (Frederick Kaan)

531 Sent forth by God’s blessing (O. Westendorf)

533 I come with joy to meet my Lord (Brian Wren) (Set tune Bramwell or Kilmarnock 247)

536 An upper room (Frederick Pratt Green)

537 Let us talents and tongues employ (Fred Kaan)

538 Feed us now (Robin Mann)

539 You satisfy the hungry heart (v.1 As when the shepherd calls) (Omer Westendorf)

540 Christians, lift your hearts & voices (J. Bowers)

544 Since the world was young (J Bell & G Maule)

545 Shout for joy (John Bell)

Songs of Grace (Carolyn Winfrey Gillette)

40 We come to this table

Tune: The Ash Grove (TIS 531) 

In Every Corner Sing (Shirley Murray)

7 Christ, we come to you
Tune: Wroslyn Grove

 21 For the bread and wine and blessing

Tune: Weck

52 Now to your table spread

            Tune: Love Unknown

Singing a New Song Volume 1
(George Stuart)

94 Invitation to the sacrament
Tune: St Peter (TIS 485)

The invitation is announced

To greatest and to least;

For all are welcome. “Come with us;

Share this symbolic feast.”

This simple food of bread and wine

Reminds us of the one

Who lived his life with strength and grace;

Fought evil and he won.

There’s plenty here for all to share,

So do not be subdued;

The only thing you need to be

Is hungry for this food.

Come now the table is prepared;

You are a cherished guest;

With Christ, as host, you are affirmed;

You are upheld and blest.

95 We are welcome
Tune: Praise my soul (TIS 134)

Our communion with each other

Is enhanced with bread and wine;

Jesus is the host and servant

In this sacrament and sign.

We are welcome at this table;

Called as branches of the vine.

 

Jesus ate with common people,

Breaking laws he knew were built

On the customs that excluded,

On laws that engendered guilt.

We are welcome at this table;

By such laws his blood was spilt.

 

At this meal there’s no exclusion;

We may come, there’s no demand;

Jesus ate with his disciples;

Even Judas was not banned.

We are welcome at this table;

This is what was always planned

 

All are welcome at this table;

Every culture, every race;

We experience the Presence

Of the Christ. Amazing Grace!

We are always very welcome,

And held fast in God’s embrace.

 

96 Remembering in bread and wine
Tune: Belmont (TIS 524)

Remember in the bread and wine

That meal so long ago,

When Jesus said his last farewell

Before he faced his foe.

 

Remember in the bread and wine

The brokenness of one

Whose dream was shattered by the world

That crushed what he’d begun.

 

Remember in the bread and wine

He poured out all his life

In service and humility,

Amidst advancing strife.

 

Remember in the bread and wine

His bold integrity;

He would not compromise himself;

He went to Calvary.

 

And as we take this bread and wine

Remember Jesus gives

A challenge, now, to be God’s love;

To show that Christ still lives.

oOo

 

 

Featured post

Resources: A Progressive Holy Communion Liturgy

Our Merthyr Road Explorers considered two forms of a progressive communion liturgy this morning. Here is one of them written and used by Rev Dr Lorraine Parkinson. Lorraine took us through the details and we had an excellent open discussion to follow. You are welcome to use this script.

 Holy Communion

INVITATION TO THE TABLE

Minister:     Wherever you are on life’s journey,

you are welcome at this table.

Holy Communion realises the grace of God,

revealed for us in the self-giving love of Jesus.

The elements of bread and wine become for us

the bread of life;

the cup of God’s faithfulness.

 

All:              In company with all who seek God’s grace,

                   we believe that through this life-giving sacrament

                   we are fed by God’s love.

 

THE PEACE

Minister:     The peace of God be always with you.

People:        And also with you.

Minister:     I invite you to share the sign of God’s peace with your

neighbours to your left and right.

 

COMMUNION HYMN (Seated)

 

PRAYER AT THE TABLE:

All:              Holy God, we come to this table as we are:

                   some with great hope and faithful dreams;

                   some stumbling from uncertainty and doubt.

                   We call to mind those who suffer;

                   we confess our own imperfection.

                   We come, trusting in your acceptance and forgiveness,

                   as Jesus did.

AMEN

 

THE PRAYER OF THANKSGIVING

Minister:     God is with you

People:        And also with you.

Minister:     Lift up your hearts.

People:        We lift them up in praise.

Minister:     Let us give thanks to our God.

People:        It is right to give our thanks and praise.

 

 

Minister:     Eternal Presence,

we give thanks:

for life in its richness;

for the earth and its abundance;

for Jesus of Nazareth, revealer of the sacred;

for this community of faith, gathered in his name;

for our unity as followers of Jesus;

for our call to transform the world in his name.

 

And so we praise you

with the faithful of every time and place,

joining with the whole creation in the eternal hymn:

All: (sung)   Holy, holy, holy Lord, God of power and might.

                   Heaven and earth are full of your glory.

                   Hosanna in the highest.

                   Blessed is he who comes in the name of the Lord.

                   Hosanna in the highest.

 

REMEMBRANCE

Minister:     God of Love,

Through Jesus we acknowledge the power

of love;

through him we are inspired by your Spirit of

compassion;

through him we are reconciled with you,

and with each other.

As he shared bread and wine with his friends,

we share this meal in remembrance of him.

AMEN

 

COMMISSIONING OF THE ELEMENTS

Minister:     As grain once scattered

comes together in one loaf,

we come together to share this bread:

symbol of our community as followers of Jesus,

symbol of God’s nourishment for our life.

The bread of life, given for you.  (lift bread)

 

SUNG RESPONSE

Eat this bread, drink this cup, come to God and never be hungry.

Eat this bread, drink this cup, trust in God and you will not thirst.

 

The cup we share is the cup of God’s faithfulness;

revealed in the self-giving love of Jesus, even to death.

We share this cup in remembrance of him.

The cup of God’s faithfulness, given for you.   (Lift cup)

 

SUNG RESPONSE  TIS714 (Taize)

Eat this bread, drink this cup, come to God and never be hungry.

Eat this bread, drink this cup, trust in God and you will not thirst.

 

PRAYER FOR THE SACRAMENT

Minister:     Eternal God, as we eat and drink,

we celebrate the mystery of our faith.

We open hearts and minds to your Spirit,

within us and within this bread and wine.

Through this holy sacrament,

may we know you in Jesus who reveals you,

in one another, and in the needy of this world.

AMEN

 

Come now to this table, for all is prepared.

 

DISTRIBUTION OF THE ELEMENTS

The bread of life.   The cup of God’s faithfulness.

 

PRAYER AFTER COMMUNION

Minister:     God of all,

we give thanks that we have been nourished

by these symbols of your love for us.

Through them may our faith be strengthened;

may we grow in love for each other;

may we go into the world with courage

and in peace,

as followers of Jesus.

AMEN

oOo

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Event Report: Referendum Information – Dayboro Explorers

Thanks to Joy Salmond, the Explorer’s session on Information for the coming Referendum on the Voice, was a good experience for many people. Feedback has all been positive coming from members of the community, visitors from other Uniting Churches, and members of our congregation. Joy did an enormous amount of research and prepared some very interesting resources to share in a balanced way (see below). This is followed by a useful guide for anyone considering a similar session.

Below is a list of useful information on the structure of the Voice, policies, and key constitutional recognition dates and ways to check facts.

The Indigenous Voice Co-design Process (Calma/Langdon Report) is available free on the Australian Government website https://voice.gov.au/sites/default/files/resource/download/indigenous-voice-co-design-process-final-report_1.pdf and gives all the detail about the findings of the consultation with Indigenous people about The Voice, and makes recommendations to the government on how this can be implemented.

Government policies affecting Aboriginal Australians

Colonisation 1788-1890 Dispossession, extermination

Protection and segregation era- 1880s-mid 1940s-‘soothing the dying pillow’, removal of children from parents, bans on marriage

Assimilation era- 1940-1960s- Aim was to lose Aboriginal identity in the wider community.

Integration 1967-Integrate into white society

Self determination era- 1972-1990s. Whilst this was established with good intentions, it failed because successive governments imposed policies from ‘top-down’ without consultation with AaTSI people.

Reconciliation era- 1990s-early 2000s. Acknowledging injustice. Apology by government

The Intervention- 2007 John Howard introduced the policy, 2012 Labor extended it. 2022 it ended

Key Dates re Constitutional Recognition

  • 2007- John Howard committed to constitutional recognition
  • 2015- PM Malcolm Turnbull and Opposition Leader Bill shorten jointly appointed a Referendum Council to advise the government on a referendum on recognition of Aboriginal people in the Constitution.
  • 2017- Uluru Statement from the Heart, a consensus document of that council – Voice, Treaty & Truth-telling
  • 2017-2021 – Australia-wide consultation with Aboriginal and Torres St Islander groups –urban, regional and remote, and with Australia’s best constitutional law experts to determine how The Voice, if successful, would be implemented.
  • 2019 – Scott Morrison rejected the proposal for a Voice enshrined in legislation. At this point it became a political issue.
  • 2021 – Indigenous Voice Co-design Process released. This is sometimes referred to as the Calma/Langdon Report. It is a report on that 4 year in depth consultation and exactly how this Voice would be implemented.
  • 2023 – The PM announced that the Voice Referendum would be held later in the year.

FACT CHECK Websites that give you independent assessment of the facts:

RMIT ABC Fact Check,

AAP Fact Check

AFP Fact Check

https://theconversation.com/why-cant-we-just-establish-the-voice-to-parliament-through-legislation-a-constitutional-law-expert-explains-203652

Assoc. Professor Paul Kildea

Guide to Referendum seminar_20230724_0001

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Places: Habitat Uniting Church (VIC)

The Habitat Uniting Church seeks to grow in grace, nurture community and make a positive difference in the world.

St David’s Centre
2 Mont Albert Rd (cnr Burke Rd)
Canterbury VIC

Here, you don’t have to be religious to explore your spirituality and encounter the sacred.

Vision and Values

Ministry Team

History

The Habitat Congregation consists of people from all walks of life who gather with a common interest in exploring what it means to become open to the guidance of the Holy Spirit, follow the way of Jesus and be the people of God in our current context.

We meet for weekly worship, community activities and small groups. We are the body of Christ who seek to live in the image of God, share the inclusive hospitality and explore progressive engaging theology. In our living and all that flows from it, we strive to feed the soul with vibrancy, inspiration and dignity.

We attend to the human desire for meaning, identity and connection with the source of life. The word religion is derived from the Latin re ligio meaning to bind back to the source. We gather in the Christian tradition as part of the Uniting Church in worship, learning, pastoral care and in service.

Enquiries: office@habitatforspirituality.org.au

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Event: The Referendum at Redcliffe (Q)

Yes or No?  That’s the BIG question!

 On Monday 7th August, the Redcliffe Explorers will provide you with an opportunity to hear, offer opinions, and ask questions about both the ‘Yes’ and ‘No’ case for the Voice to Parliament referendum.

Participants will be given information—including the Australian Electoral Commission’s ‘Yes’ and ‘No’ campaign pamphlets—to help inform the discussion, which will include small and large group conversations.

All opinions will be respected, and no position will be required of those who take the opportunity to be better informed about this important decision in the life of our nation.

We will gather in the Ocean Room, Redcliffe Uniting Church (cnr Anzac Ave and Richens St Redcliffe) at 6:30 p.m. for a half-hour coffee and chat before the discussion starts in earnest. Entry is free, but a small donation to offset costs will be appreciated.

Shalom,

Ian

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Report: Discussion on Atonement

From the Newsletter of the St Lucia Spirituality Group

Greetings

“For last year’s words belong to last year’s language,

and next year’s words await another voice.”
TS Eliot, “Little Gidding”

Our July meeting on Zoom examined the notion of Atonement Theory and we were able to welcome several new participants. The topic aroused much interest.

Atonement theory is a big deal, deeply embedded in our Christian theology and worship. But is it valid when it relies on a questionable doctrine of original sin, an idea conceived in the fifth century? A theory that portrays a vengeful God requiring a victim as sacrifice, transaction oriented, hardly a God of unconditional love. And we complain that our congregations are leaving our churches. Why would they stay to be told they are worthless sinners?

Richard Rohr writes about the Great Comma in the Apostles Creed, that comma that separates the beginning of Jesus’s life from the end (…born of the Virgin Mary, suffered under Pontius Pilate…). What about everything in between? The great comma that reveals nothing of his life and how he lived. Isn’t the how and why he lived important?

Marcus Borg writes that Jesus’s own self-understanding did not include thinking and speaking of himself as the Son of God, whose historical intention or purpose was to die for the sins of the world. Jesus did live to proclaim and exemplify the kingdom of God, a phrase that unfortunately has overtones of monarchical rule, patriarchy, and an afterlife. Redefined as a Field of Compassion by Judy Cannato and a Companionship of Empowerment by Diarmuid O’Murchu, these phrases connote a life of mercy, compassion, and justice for all. Not at some time in the future but here now.

Jesus sought to bring about a new way of living. As John Shelby Spong comments, he was denied and he responded by loving his deniers, he was betrayed and he responded by loving his betrayers, he was abandoned and he responded by loving those who abandoned him, he was tortured and he responded by loving those who tortured him, and he was killed and he responded by loving his murderers. Jesus made God visible in a radically different way. Jesus was not a victim but someone who chose to give his life away.

Consequently, looking to the example set by Jesus, Spong reframes the Christian message, that there is nothing that we can ever do or ever be that will separate us from the love of God. Jesus’s message is about love, enhancing humanity, not dragging us down, denigrating us. God is not a noun but a verb that must be lived. If God is the source of life, then we must live fully, love wastefully, extravagantly, and be all that we are capable of being and help others to do the same.

Embracing this understanding must lead to changes in our behaviour, the language of our worship and our expectations of our religious institutions. Our language and outlook should be more joyful and life affirming.

Australasian Catholic Coalition for Church Reform (ACCCR)  

In recent times the ACCCR has begun distributing emails promoting discussion on various subjects and we have passed some of these on to our own list of subscribers. It is interesting to note that its latest email coincidentally reproduced the text of the John Shelby Spong video that formed a part of our discussion this month.

Coffee anyone?

Our objective for this group is to promote the discussion of ideas, building a community of seekers. Is there anyone in your local area you could meet for coffee or breakfast as part of your journey? John and Robert meet with a few others for breakfast each month but their group started with the two of them meeting for coffee and chatting. Who could you invite?

Butterfly Series – Next Meeting
Are the parables easy to understand stories for children or do they represent koans or riddles to challenge the adult mind? Continuing on the theme of challenging our own accepted wisdom, we are undertaking an examination of the parables based on Diarmuid O’Murchu’s video “The Wisdom of the Parables”, and his book When the Disciple Comes of Age. We shall consider a paper “Understanding the Parables.” This pre-meeting paper is available by email and on our Facebook page to give you time to read and reflect before the meeting.

Our Episode 21 meeting will be held on Zoom at 6:00pm AEST on Tuesday 15 August 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.

Our Newsletters & Facebook Page

  • Do you know anyone who might like to receive these newsletters too? They can easily subscribe for our newsletters and other news by clicking on this link.
  • We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.
  • Our Facebook page has all past newsletters and discussion papers available under “Files” for viewing and download.
  • You can also contact us by email slsg4067@gmail.com.

Go well…

John Scoble & Robert van Mourik

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Reflection: Suffering as an honest response

From our friend Brother Brendan MacCarthaigh.

Saints can be thoroughly boring. Prayer and silence and hymns and pilgrimages and all that – poor old Caesar’s feelings were like my own: “Let me have men about me that are fat – sleek-headed men and such as sleep O’ nights” – the only hiccup being, they murdered him. Of course, they weren’t holy folks either, but there is little attractive about those holy practices. Especially the ones like bathing in ice-cold water, flogging oneself for one’s sinfulness, eating almost nothing – all that, and often gruesomely more.

Suffering is bad. That’s actually a quote I found recently in a religious magazine! I mean, can you imagine a mother deciding to have a baby, and starts off the baby’s life by hurting it? Deliberately? I don’t have babies of my own, but when I see the little ones on the street or in classrooms, they turn my heart over with love. In my teaching days, I often went down from my senior class to the kids in Class KG or 1just for a few minutes, to absorb the sheer beauty of those youngsters sitting in front of me. Thus refreshed I would return to the seniors.

The thing is, of course, you have to listen to what’s going on deep inside you. I mean, what is your inmost sense telling you to do or not do? There are lots of people of all religions in the world, and when they are growing big they recognise that they have some sort of vocation – to be an artist, a baker, a footballer, a carpenter, a dress-maker, a musician – probably you yourself have heard that call.

Maybe you’ve drifted into a family business, or got inspired by some advertisement somewhere. I know we can’t always become what we would really like to be, because there might be social or other barriers in the way, but still, some get the chance to follow their desires here.

And then to make a success of that particular way of life you might well have found that you needed to do hard things to yourself, like study more, practice more, even pray more. One person’s vocation will make great differences in what she/he will then do with her/his life. So at that point we can just stand back and allow those differences to happen. They don’t suit you, but there, they suit others.

This happened to me. I was teaching in India for more than 60 years, and it is a job I liked. My favourite subject in my last few years was Values Education – responding to the perennial question, What’s it all about, Alfie?.

It happened that my visa papers to remain in India had expired, but a friend offered the government person a bribe to allow me to stay on. As soon as I heard that, I knew my time in India was over. I could never stand in front of a group of seniors, or adults, which I was now doing more and more of, when my very presence there was the result of a bribe. The bribe was offered out of love for me, but my conscience – that ‘inward voice’ I talked of a few paragraphs back – was quite clear: NO.

The result is that now I am doing nothing at all, have arthritis such that I can’t even go anywhere to work among the rich, the poor, the foreigners or the natives, but stay at home in an institutional house, totally idle.

You get my point. You have to listen to that voice inside you, which we call conscience or God or whatever you choose – that we know is a direction. It may not be what you would like to do, it becomes something you know you have to do.

And the good news is, there comes with it a sense of deep inner peace. You love friends and lovers, hobbies and scenes – yes. But this odd God of ours, this is the way she/he works.

Actually, for me God=love, Love=God.

Religions may have their voice too, and I respect that in all religions, but in the end you choose – and go.

So, if suffering is there, well, it’s there. Suffering is bad, but there are times when it is the only honest response, the response of love.

God bless.

oOo

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Two Events: Effective Living Centre South Australia

From our friends at the Effective Living Centre

Christ Church Uniting

26 King William Road, Wayville SA 5034

2023 Wilks Oration – ‘The Arts – the essential fabric of our society’ – Katrina Sedgwick OAM

21 July 2023 7:00pm – 10:00pm

Effective Living Centre, 26 King William Road, Wayville, SA 5034

The Effective Living Centre presents distinguished arts performer, director and administrator, Katrina Sedgwick OAM, as our guest speaker for this year’s Wilks Oration. This event will be livestreamed to enable those living outside Adelaide to hear her oration.


Katrina grew up in Adelaide and has had an illustrious career in the arts, including acting, producing, directing and arts administration. She moved to Melbourne in 2012 to join the ABC as Head of Arts and is now Director and CEO of the Melbourne Arts Precinct Corporation. Having been awarded an Order of Australia Medal in 2020 for her services to the Arts industry, Katrina’s experience is sure to make for a great presentation on the essential role of arts in our society.

Adelaide singer/songwriter, Claire Gurry, will perform several songs. Drinks and nibbles will be served before the Oration with supper afterwards.

Tickets are $35 General Admission, $25 Concession or $10 live stream. Bookings to be made through: events.humanitix.com/2023-wilks-oration-katrina-sedgwick-oam

For more information, contact office@effectiveliving.org

Concert for the Voice

27 August 2023 3:00pm – 5:30pm

Trinity Sessions, 318 Goodwood Road, Clarence Park SA 5034

Trinity Sessions and the Effective Living Centre proudly present a Concert for the Voice, with a great line-up of Aboriginal performers supporting a Yes vote in the upcoming referendum. This event will be livestreamed across Australia to enable those living outside Adelaide to share this great afternoon of powerful music and storytelling, showcasing Nancy Bates, Scott Rathman Jr, Kyarna Rose, Jungaji and Glenn Skuthorpe.

Tickets are $30 General Admission, $15 Children under 15, $10 live stream. Bookings through: www.trybooking.com/CJARU

For more information, contact office@effectiveliving.org

Meiwi Aboriginal Art Exhibition

24 August 2023 9:30am – 27 August 2023 5:00pm

Trinity Sessions, 318 Goodwood Road, Clarence Park SA 5034

The work of Meiwi Aboriginal Artist, Sam Gollan, will be on display at Trinity Sessions over four days from 24th-27th August.
Opening hours: Thursday 9.30am – 4.00pm, Friday 9.30am – 9.00pm, Saturday 9.30am – 4.00pm, Sunday 2.00pm – 5.00pm.

The official opening will take place at 6.00pm on Friday 25th August, with Scott Rathman Jr.  Free tickets to the opening can be obtained through: www.trybooking.com/CJLSM

For more information, contact office@effectiveliving.org

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Event: Dayboro (Q) Explorers and The Voice

Uniting Church, Dayboro is hosting a meeting on 23 July for those wanting to learn more about the up-coming referendum on constitutional change to form The Voice to parliament. It will begin at 10.45am sharp in the church sanctuary, after morning tea at 10am in the hall. It will be a respectful and safe environment to learn more to prepare ourselves to make an informed vote.

RSVP: Uniting Church Dayboro

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Opinion: Listening to the Indigenous Perspective

“My people are not threatened by silence. They are completely at home in it. They have lived for thousands of years with Nature’s quietness. My people today recognise and experience in this quietness the great Life-Giving Spirit, the Father of us all. It is easy for me to experience God’s presence. When I am out hunting, when I am in the bush, among the trees, on a hill or by a billabong; these are the times when I can simply be in God’s presence. My people have been so aware of Nature. It is natural that we will feel close to the Creator. Our Aboriginal culture has taught us to be still and to wait. We do not try to hurry things up. We let them follow their natural course – like the seasons. We watch the moon in each of its phases. We wait for the rain to fill our rivers and water the thirsty earth…
When twilight comes, we prepare for the night. At dawn we rise with the sun.
We watch the bush foods and wait for them to ripen before we gather them. We wait for our young people as they grow, stage by stage, through their initiation ceremonies. When a relation dies, we wait a long time with the sorrow. We own our grief and allow it to heal slowly.
We wait for the right time for our ceremonies and our meetings. The right people must be present. Everything must be done in the proper way. Careful preparations must be made. We don’t mind waiting, because we want things to be done with care.
We don’t like to hurry. There is nothing more important than what we are attending to. There is nothing more urgent that we must hurry away for.
We wait on God, too. His time is the right time. We wait for him to make his word clear to us. We don’t worry. We know that in time and in the spirit of dadirri (that deep listening and quiet stillness) his way will be clear.
We are river people. We cannot hurry the river. We have to move with its current and understand its ways.
We hope that the people of Australia will wait. Not so much waiting for us – to catch up – but waiting with us, as we find our pace in this world.
If you stay closely united, you are like a tree, standing in the middle of a bushfire sweeping through the timber. The leaves are scorched and the tough bark is scarred and burnt; but inside the tree the sap is still flowing, and under the ground the roots are still strong. Like that tree, you have endured the flames, and you still have the power to be reborn.
Our culture is different. We are asking our fellow Australians to take time to know us; to be still and to listen to us.”
~ Miriam-Rose Ungunmerr-Baumann
(Aboriginal activist, educator, artist and 2021 Senior Australian of the year)
No photo description available.
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Event and Reading: Atonement Theory as the Death of Christianity

St Lucia Spirituality Group

Greetings

Isn’t it interesting, perhaps frightening, to discover that we can hold deeply seated beliefs without ever questioning them? Our next meeting will examine the notion of Atonement Theory, a belief, founded in the questionable doctrine of original sin, that Jesus died for our sins. This belief is deeply embedded in our literature, our hymns, our psyche, and our art. For example, highway billboards and street corner evangelists proclaim “Jesus died for our sins.” And this notion of sacrifice is embedded into our worship e.g., “the sacrifice of the Mass.”

If we have a theology that requires victims, then that also requires victimisers, and history has demonstrated that errant theology has created many. If that is what God is, we do not need God in our lives, nor do we need a manipulative religion.

At our next meeting we shall examine the validity of this belief and the possibility of an alternative view that could be more life affirming.

Our discussion paper, “Why did Jesus die?”, which we shall consider, is here. We invite you to join us. The paper draws on these two videos of talks by John Shelby Spong: Why Atonement Theory will Kill Christianity  and The Cross as the Moment of Glory – He Did Not Die For your Sins. We recommend viewing them, however, if your time is limited, simply watch the second.

Our meeting will be held on Zoom at 6:00pm AEST on Tuesday 18 July 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.

St Lucia Spirituality Group

Email:       slsg4067@gmail.com

Facebook: St Lucia Spirituality Group

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Follow-up Opinion: Is the Chavura argument for NO sufficient?

From ABC Religion and Ethics – 7th July 2023

A response from Michael Jensen (see previous post on UCFORUM)

I am grateful to Stephen Chavura for his thoughtful response to my earlier article, “The Voice: A Christian Consideration”. He poses a number of vital questions that are worth pondering.

As Christians, we are called to think biblically and theologically about our decision-making. The proposed First Nations Voice to Parliament is no exception. Obviously, there is no verse of Scripture that gives us a direct answer to how to vote in the referendum. We must instead reason, prayerfully and practically, from Scriptural principles into this question at hand.

When we do, it is my contention that Christian citizens should have a particular desire to see the Voice referendum succeed. At the same time, we await a demonstrably theological argument to vote “No”. That is my chief complaint with Chavura’s article: not only that it is mistaken in its account of the details, but that it is insufficiently theological. I do not doubt the sincerity of Chavura’s faith, but I do not think he has thoroughly applied it to the case in hand.

Do Indigenous people support the Voice?

Chavura is right to observe that a key component of the “Yes” campaign is the assertion that a Voice to Parliament is what Indigenous people themselves want. But he casts doubt on the survey by Ipsos which claimed that 80 per cent of Indigenous people were in favour. The sample size of 300, he says, is too small.

Polling is, of course, an inexact science, and there is always a margin for error. However, Chavura is simply wrong about how sample size works in polling. You can see from Survey Monkey’s sample size calculator, for example, that to measure an opinion from a group of approximately 800,000 people with an accuracy of 90 per cent and a 5 per cent margin of error, you need a sample size of 273.

Furthermore, a YouGov poll of 738 people found that 83 per cent of Indigenous people are in favour of the Voice. Both of these polls state they use RIM weighting, which is a way of ensuring representativeness. Moreover, both companies — IPSOS and YouGov — are experienced pollsters who are used to these applications of methodology and analysis.

Even pollsters know that their polls are blunt instruments. However, let’s concede for a moment that they are inexact. How much of a margin for error would the sceptical Chavura like to allow? 10 per cent? 15? 20? Of course, a margin for error swings both ways — it could be that more than 80 per cent of Indigenous people support the Voice. But even with 20 per cent allowed for a margin of error downwards, the best information we have, confirmed in two separate professional 2023 polls, indicated that a clear majority of Indigenous people are in favour of the Voice.

We need to consider this against Chavura’s complete lack of any other evidence about Indigenous sentiment — other than the testimonies of some individual leaders. I myself know Indigenous people who are against the Voice. Nobody contests this. But Chavura offers no grounds for his claiming that I’ve overstated the strength of Indigenous support for the Voice.

Like most critics of the Voice, Chavura also casts doubt on the integrity and authority of the Uluru Statement from the Heart. He writes: “for months it has been an open truth that the process leading to the Uluru Statement and its promotion was anything but representative of ‘Indigenous Australia’.” This is certainly Warren Mundine’s claim. Critics of the Voice like to imagine that Uluru process was dominated by unrepresentative inner-city activists who foisted a woke ideology on the conference. That is not the true story of the Uluru Statement by a long shot. The truth — the open truth — is that the Uluru Statement represents a long process of consultation and consensus building with communities in every part of Australia.

It has never been a secret that not all delegates signed the Statement, or that there have been some sharp disagreements within the Aboriginal and Torres Strait Islander community about this. But let us not be fooled into thinking that the presence of some dissent is indicative of widespread dissent. There is simply no evidence that this is the case.

Simply put: on our behalf, the federal government consulted with the Indigenous people of Australia about the way forward for us together as a nation. The Uluru Statement is the response. We can be confident that it is representative, and that Indigenous people are behind the Voice.

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Opinion: The referendum, in the interests of balanced views

A NO perspective on The Voice.

Michael Jensen’s Christian defence of the Voice to Parliament: A Christian critique

Stephen Chavura

Posted in ABC Religion and Ethics updated 

Rev. Dr Michael Jensen has done an excellent service, not just to Australian Christians, but to public debate in Australia generally with his recent defence of the Voice to Parliament. As he writes:

It would be hard to overstate the seriousness of what is before the Australian people. Our Constitution is a remarkable document that has served us very well, with only very minor alterations, for more than a century. We should be conservative when it comes to constitutional matters.

I heartily concur. His defence is vigorous and a model of graciousness. I hope it will be widely read and considered. The essence of Jensen’s argument is that instituting a Voice to Parliament will be a step towards reconciliation, and therefore Christians who seek to love their Indigenous neighbours and be harbingers of peace in this land should vote Yes, notwithstanding the risks.

But overall, I’m afraid that I find Jensen’s arguments in favour of voting Yes unpersuasive for the following reasons — each of which makes Jensen’s claim that a Yes vote will facilitate reconciliation highly questionable:

  • Jensen overplays the extent to which we can be sure that the Uluru Statement and the Voice are representative of Indigenous sentiment. He also underestimates how divisive it is among Indigenous Australians.
  • Jensen at no point argues or even suggests that there is a good chance that this Voice will do what we are told it is supposed to do: lift Indigenous Australians who are suffering out of their present disadvantage.
  • Contrary to what Jensen suggests, the Voice, by its own testimony, is a mere stepping-stone to a treaty, something that will prove to be one of the most controversial and divisive issues in Australia’s history.
  • Hanging his case for the Voice mainly on the goal of reconciliation is severely problematic. Not only is there little agreement on what reconciliation in our national context actually means, there is little reason to think the Voice will facilitate reconciliation, especially if there is no argument that it will ameliorate Indigenous suffering.

I will not reply to all of Jensen’s points here, but I have tried to reply to his most salient arguments in order to show that, in all likelihood, when it comes to the Voice, the best way to love our neighbours — Indigenous and non-Indigenous — it to reject it with a No vote. I am not alone on this, and many Indigenous and non-Indigenous leaders in this debate agree with the position at which I have arrived. I base this not only on the ethic of neighbour love, but on a command that, I fear, is often forgotten by prominent Christians when it comes to social commentary: “Stop judging by mere appearances and make a right judgment” (John 7:24).

So a couple quick points before I proceed to the main argument:

  • I think Michael Jensen sometimes conflates the issues of the Voice and Indigenous recognition. We can have Indigenous recognition in the Constitution (the Preamble) without a Voice. In other words, a moral justification for recognition is not necessarily justification for a Voice.
  • It is wrong to say, as Jensen does, that “the Voice does not confer special rights on Indigenous people according to race”. The Voice is nothing more than new constitutionally enshrined rights (to make direct representations to parliament prior to any legislation, to stand for office in the Voice machinery, to vote for representatives in the Voice) to be enjoyed only by Australians who identify with a particular race.
  • I also think Jensen underestimates the potential disruptiveness that the Voice can have in the legislative process. Remember, this Voice will have a right to voice an opinion on any legislation that affects Indigenous Australians. In other words, the Voice will have the right to a say on pretty much all legislation. This could hold legislation up potentially for a very long time, depending on the rights given to the Voice. And we don’t know what those rights will be.
  • Finally, to suggest that without this constitutional Voice Indigenous Australians have no voice to parliament is like saying that without a senior citizens’ constitutional Voice to parliament senior citizens therefore have no voice. Every state and territory, as well as the federal parliament, has a minister for Aboriginal affairs that liaises directly with many Indigenous organisations who themselves liaise with Indigenous Australians on the ground. So if the Voice is rejected at the polls, Indigenous Australians will still have many voices to parliament and voices in parliament — including their own as individuals.

What is it like to be Indigenous?

Jensen says loving our neighbour “requires us to imagine what it is to be like another person — even and especially someone whose ethnic background is radically different from our own — and to treat them in the light of this act of moral imagination.” Jensen writes this after mentioning Jesus’s parable of the Good Samaritan, in which one man — a Samaritan — lavishes generous help on another man of a different race (Luke 10:25-37).

The problem here is that putting oneself in another individual’s shoes is one thing, but putting oneself in the shoes of a whole people, who are internally ethnically complex and often divided, is a pretty tall order. Given that many Indigenous Australians live in cities, some in suburbs, some in regional areas, some in the outback; given that they range over the socio-economic landscape; given that their genetic make-up is diverse; given that their upbringings, beliefs, tribal allegiances, and religions are diverse; and given that they disagree widely over the Voice to Parliament (about which I’ll say more below) — it’s a very strange thing to ask someone to put himself in the shoes of an Indigenous Australian, as though one could imagine the modern “Indigenous Australian” experience.

One could just as well ask someone to put himself in the shoes of the average Anglican and then on that basis make a decision on the question of women’s ordination, or same-sex unions. Jensen calls this an act of “moral imagination”. I call it the conjuring of a complete fiction — a fiction that can furnish no grounds for a moral decision, especially on the question of a Voice.

Do Indigenous Australians support the Voice?

A large part of Jensen’s moral argument is the supposition that the 2017 Uluru Statement from the Heart and the Voice to Parliament represents Indigenous opinion and sentiment. Jensen writes, “the Voice proposal deserves generous and open consideration because it was the consensus response of the Indigenous peoples of Australia to the question of constitutional recognition.” He goes on to cite a survey indicating 80 per cent of Indigenous Australians support the Voice. On this basis, Jensen argues that non-Indigenous Australians:

have a moral imperative to listen to our First Nations neighbours when they tell us what they think will begin to go some way to making amends with them and to providing healing for them and for their communities.

But, again, there is a problem. The widely cited figure of “80 per cent” was from a sample of 300 Indigenous Australians — that’s 300 out of the 812,000 people who currently identify as Indigenous Australian (according to the 2021 Census), or 0.0369 per cent of Indigenous Australians. The survey Jensen derives so much from is a truly minuscule sample size.

The polling agency’s methodology document says those who filled out the surveys were: “Respondents selected from existing panels of people agreeing to take part in surveys.” One has to wonder how likely it is that those who are worst affected by Indigenous disadvantage are going to be on panels of people who regularly agree to take part in surveys. Could it be that such people are likely to be quite literate and therefore more likely to be among the majority of Indigenous Australians — around 80 per cent — who are doing pretty well? Are we supposed to significantly hang the case for a major change to our Constitution and political system on a survey of only 300 out of over 812,000 Indigenous Australians? Jensen says “yes”. I say “no”.

Furthermore, for months it has been an open truth that the process leading to the Uluru Statement and its promotion was anything but representative of “Indigenous Australia”. Warren Mundine has called seriously into question the notion that the Uluru Statement represents massive Indigenous consensus. He wrote recently:

The Uluru statement was endorsed at a convention attended by just 250 delegates selected from 14 community “Dialogues”. These were capped at 100 attendees with only 60 per cent of places allocated to Indigenous people. Attendance was by invitation only, which, according to the Referendum Council, was to ensure each dialogue reached a consensus. In politics the word for that is stacked. Despite being hand-picked, several delegates rejected the Uluru statement and walked out of the convention.

Some signatories to the Uluru Statement have stated that they never meant their signatures to represent consent to a Voice, and are now angry at the Voice movement. Senator Jacinta Nampijinpa Price has raised concerns that the signatories to the Uluru Statement were selectively picked and should not be considered representative of Indigenous opinion. Even Stan Grant — who, I note, is an advocate of the Voice — has referred to the discomfort some Indigenous Australians have with members of some Indigenous tribes making decisions on behalf of others. Speaking of an encounter he had, he recalled: “One old uncle reminds me we are a tribal people. We should control ourselves. He says he doesn’t want Indigenous people from outside our nation speak for us.” Speaking of Indigenous Australians, Stan is willing to say that, when it comes to the Voice, “Like all people, we disagree.”

Once we “stop judging by mere appearances”, Jensen’s assertion that the Voice has an overwhelming Indigenous mandate appears quite shaky. I would submit, then, that any moral argument that hangs on the notion that a Yes vote is a fulfilment of the wishes of the overwhelming number of Indigenous Australians and will thereby help bring about reconciliation seems out of touch with the reality of the situation.

But even if there is overwhelming Indigenous consensus, it is highly debatable that instituting the Voice will lead to significant reconciliation, as opposed to fierce division among Indigenous Australians, and between Indigenous Australians and non-Indigenous Australians.

Will the Voice accomplish anything practical?

Central to the Voice’s justification is its promise to help the worst-off Indigenous Australians. The Uluru Statement website promises that the Voice “will result in better quality laws and policies, better targeted investment and ultimately better outcomes for First Nations people across many sectors.” That’s quite a claim. It’s also a claim that is embraced by Voice supporters.

The ABC interviewed five Indigenous Australians on their attitudes to the Voice. One man said: “I think it’s something that will invariably bring out better outcomes, not just for Indigenous Australia, but for Australia as a whole.” One woman looked forward to her children: “Not worrying about incarceration rates, not worrying abound deaths in custody, not worrying around these huge health gaps, because we’ve sorted it out through the Voice.”

In other words, people are hanging their support for the Voice on its claims to be an effective agent for the amelioration of Indigenous suffering. But how plausible is this claim?

Other critics of the Voice have argued that there is little reason to think that the Voice will deliver on this promise. Indeed, Jensen acknowledges one of the strongest arguments against the Voice is that, in his words, “it won’t do anything for regional people”. It is, of course, the very remote Indigenous Australians that have some of the worst living conditions in Australia, and whose life outcomes go a long way to creating the statistical disparities between Indigenous and non-Indigenous Australians. So if the argument that such people will not be significantly helped by the Voice is plausible, then this counts as a major reason against the constitutional change.

I think the greatest shortcoming of Jensen’s defence of the Voice is that at no point does Jensen even try to argue that the constitutional change will have any positive effect on the living conditions of the worst-off Indigenous Australians. Frankly, Jensen himself doesn’t seem at all confident that it will:

Will it make any difference to the lives of First Nations people? Everyone agrees that there is a long way to go in terms of equality of opportunity and outcome for Indigenous Australians. There will need to be a lot of work connecting a federal body like the Voice with diverse local and regional communities and their concerns. What the Voice does do, however, is that it engages Indigenous people in issues concerning them. It certainly goes beyond mere constitutional recognition.

This is all that Jensen has to say on whether the Voice will make a practical difference in Indigenous life outcomes. To be frank, it’s all very vague. But this question is crucial for any argument that the Voice will significantly bring about reconciliation, because, according to its advocates, the plight of the worst-off Indigenous Australians is one of the biggest reasons we are not reconciled. Unless one wants to suggest that Indigenous living conditions have nothing to do with why we are not reconciled, then one must show why the Voice is very likely to be a mechanism for improvement of Indigenous living conditions in order to show why the Voice will bring about the very reconciliation desired. Jensen doesn’t try to do this.

It is totally reasonable to be sceptical that a Voice to Parliament that has no legislative power will have a significant and positive effect on Indigenous disadvantage. In fact, it’s up to those who say it will have a significant effect to explain the mechanics of such improvement.

It is also fair to remember that voices to parliament have existed in the past, as Jensen himself points out. The most recent was the Aboriginal and Torres Strait Islander Commission (ATSIC), which was dissolved in 2005 after it had lost the confidence of Indigenous and non-Indigenous leaders. As social anthropologist Peter Sutton explains:

One of the chief reasons for this loss of credibility was the ATSIC’s leadership’s obsessive concern with what is known in Australia as ‘the rights agenda’, and especially with heavily symbolic political issues such as the treaty proposal, a government apology for past mistreatment, and native title. Together with its neglect of some very pressing on-the-ground issues such as violence, especially by men against women, sexual abuse of minors, and child neglect, this reduction of the major issues to largely political ones undermined ATSIC’s standing badly.

Of course, I am not suggesting that the proposed Voice would necessarily be just another ATSIC, but our experience with the last voice should lead us to be wary of constitutionally enshrining the next one.

There is little reason to think that the Voice will tell us anything about Indigenous disadvantage that we don’t already know, or cannot find out without this proposed addition to our government. As Anthony Dillon said on a recent episode of ABC’s Q+A, we have a pretty good understanding of what is holding Indigenous communities back, and we don’t need a constitutionally enshrined Voice to tell us.

Perhaps the single biggest scourge on Indigenous communities is alcoholism, and yet Indigenous Australians are divided on what to do about this. Some Indigenous voices, like Jacinta Nampijinpa Price, say there needs to be tough restrictions on alcohol purchasing and consumption in the worst-affected communities. Other Indigenous voices say such restrictions are racist as similar restrictions are not imposed on non-Indigenous Australians. How will the Voice choose between these two Indigenous “voices”? Is one voice more authentically Indigenous than another?

One hard truth is that employment and services provision will always be very difficult in very remote regions where many of the worst affected Indigenous communities are. Does the Voice or its advocates have a hitherto unknown solution to the problem of getting scores of Australian teachers and medical professionals to move to these regions long-term to increase service delivery? Will the Voice be brave enough to suggest that we probably need a long-term programme of encouraging Indigenous Australians to come out of “country” and go to less remote regions and cities where all the jobs and services are? As Gary Johns has argued, such a message is highly unlikely.

What about the tragic clash between Indigenous and Western cultures? It’s an uncomfortable truth that “closing the gap” is an integrationist programme. How could it not be? The living standards currently enjoyed by non-Indigenous Australians is a result of a particular culture, with its (modern) knowledge, economics, and approach to time, work, and community. Indigenous languages, geographical remoteness, and prioritising of community/culture over highly regimented schooling and work is not conducive to success in a modern economy. And if someone is not succeeding in a modern economy, then their educational, health, and other life outcomes, and that of their children, will also falter.

Not all Indigenous Australians can make a good living off Aboriginal art and tourism, nor should they all want to. Peter Sutton has written compassionately but realistically about the many aspects of Indigenous culture that hold them back from enjoying the fruits of the modern economy. Will the Voice have a solution to this? Will the Voice be brave enough to suggest that the most disadvantaged Indigenous Australians will have their best chance at life by integrating much more into mainstream Australian culture?

If the Voice proves to be ineffective in ameliorating Indigenous suffering, this will have a demoralising effect on Indigenous Australians. The Voice’s practical failure will in turn beget cynicism, resentment, and hopelessness among many Australians, Indigenous and non-Indigenous. This will inhibit any progress toward “reconciliation”.

The Voice as a step towards reconciliation?

Jensen insists that the Voice is “a proposed step along the path to reconciliation”. The Anglican Archbishop of Sydney, Kanishka Raffel, along with other church leaders, also emphasise the Voice as progress toward reconciliation. But how do we know it will be? Jensen, not to mention most church leaders, at no point tells us what he means by “reconciliation”, let alone what it looks like practically, so it is hard to know whether the Voice will bring us closer to it.

For example, we can understand what it looks like for two individuals to be reconciled: they carry on their relationship much as they had done beforehand without that relationship being defined by animosity. They both declare the relationship to be restored, perhaps with words, perhaps with a handshake or a hug. We recall the moving episode in the book of Genesis when Jacob and Esau embrace after years of bitterness and estrangement.

But what about reconciliation between internally complex population groups — Indigenous and non-Indigenous Australians in particular? How do we know when such population groups are reconciled? Are we more reconciled now after decades of land rights, the 2008 National Apology, tens of billions of dollars a year spent on Indigenous wellbeing, the prevalence of Indigenous issues in national curriculum, and the ubiquity of Welcomes to Country? Despite all this, Archbishop Raffel claims “reconciliation with First Nations people is a long project that remains in its early stages.” Really? If reconciliation is still a long way off, after all this, does that mean we need to think more carefully about the desired goal?

Does it make sense to ask for a metric to measure progress in reconciliation? For example, does the fact that across Australia we have twenty-two Indigenous members of parliaments suggest we are somewhat reconciled? What about the fact that, according to Gary Johns, in Melbourne 82 per cent of Aboriginal men and women are married to a non-Indigenous spouse, with roughly 60 per cent of Indigenous marriages throughout Australia involving a non-Indigenous spouse? Surely nothing speaks of reconciliation between races more than racial intermarriage.

The obvious response is that we are far from being reconciled because of the metric of disparities between Indigenous and non-Indigenous Australians. But if these disparities demonstrate that we are not yet reconciled and the Voice to Parliament is, as Jensen believes, “a step along the path to reconciliation”, then this means that the Voice must go a significant way towards fixing these disparities. But, as I have shown above, Jensen makes no claim that the Voice will do any such thing. For Jensen, it would seem that the mere gesture of voting Yes is what is powerful. But how powerful and for how long?

Perhaps a more important question is whether there can be reconciliation between Indigenous and non-Indigenous Australians without Indigenous forgiveness? It is very hard to see how there could be reconciliation in any Christian sense without forgiveness. And yet it is extremely rare to hear any prominent Indigenous Australian or representative body even utter the word “forgiveness”. And how would “Indigenous Australia” actually achieve forgiveness anyway? Like reconciliation, forgiveness makes most sense between individuals or small groups, but becomes a vague and unhelpful a concept when applied to complex population groups that themselves are not united.

A situation in which historic crimes cannot possibly be made right this side of eternity, and with the continual demand of justice and reparation without forgiveness, only perpetual conflict and animosity will follow — because nothing the perpetrating side offers, no matter how great and sincere, will ever satisfy the demands of a justice that cannot be met in this lifetime. I think the absence of a discourse of forgiveness that equals the prevailing discourse of apologies partially explains the ever-growing acrimony of the debate regarding Indigenous issues in Australia. It is also the main reason that reconciliation will not flow from the ways in which we currently talk about the problems.

I believe our national conversation needs to move away from talk of reconciliation. For it seems likely that it may be doing little more than sending the message that we are not reconciled, that we are presently at enmity, at war. The last people in the world who should be perpetuating this are the clergy and Christians. What if national reconciliation is like national happiness — that is, not something we pursue directly as a nation, but realised when other things are being pursued and achieved, like closing the gap of disparities?

Coming: Jensen’s reply.

oOo

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Book Review: Sharing understanding of the Sacred

From Bev Floyd.

Sharing our understanding of the ‘sacred’

  1. E. Schumacher in his book ‘Guide for the Perplexed’ (1977) foretold the world we would inherit if we allowed the ‘sacred’ to be lost.

‘Religion’, guardian of the ‘sacred’, has lost sight of the need to share it with the secular world… has actually lost the knack. The secular world has been going on apace and ‘religion’ has been left behind. Those of us who are ‘responsible’ must pull up our socks and get going.

We’ll need ‘true faith’ to do it. The courage of our convictions. An understanding of what we believe and why we think it worth sharing. We’ll also need to develop ways and means that will almost certainly be different from the previous ways of ‘religion’.

I’ll copy Schumacher’s exact words, so the outcomes he predicted can be considered. Just see if they aren’t spot on!

“The progressive elimination of ‘science for understanding—or ‘wisdom’—in Western civilisation turns the rapid and ever accelerating accumulation of ‘knowledge for manipulation’ into a most serious threat. As I have said in another context, ‘we are now far to clever to be able to survive without wisdom’, and further developments of our cleverness can be of no benefit whatever. The steadily advancing concentration of man’s scientific interest on ‘sciences of manipulation’ has at least three very serious consequences.

First, in the absence of sustained study of such ‘unscientific’ questions as

  1. ‘What is the meaning and purpose of man’s existence?’
  2. ‘What is good and what is evil?’ and
  3. ‘What are man’s absolute rights and duties?’,

a civilisation will necessarily and inescapably sink ever more deeply into anguish, despair and lack of freedom. People within it will progressively lose health and happiness, no matter how high may be their standard of living or how successful may be their ‘health service’ in prolonging their lives. It is nothing more or less than a matter of ‘man cannot live by bread alone’.

Second, the methodical restriction of scientific efforts to the most external and material aspects of the Universe makes the world look so empty and meaningless that even those people who see the value and necessity of a ‘science of understanding’ cannot escape the hypnotic power of the allegedly scientific picture presented to them, and lose the courage as well as the inclination to consult the ‘wisdom tradition of mankind’ and to profit from it. Since the findings of science, on account of its methodical restriction and its systematic disregard of higher levels, never contain any evidence of the existence of such higher levels, the process is self-reinforcing: faith, instead of being taken as a guide leading the intellect to an understanding of higher levels, is seen as opposing and rejecting intellect and therefore is itself rejected. Thus all roads to recovery are barred.

Third, the higher powers of man no longer being brought into play to produce the knowledge of wisdom, atrophy and even disappear altogether. As a result, all problems that society of individuals are called upon to tackle become insoluble. Efforts become ever more frantic, while unsolved and seemingly insoluble problems accumulate. While wealth may still be accumulating, the quality of man declines.”

Schumacher, EE. “A Guide for the Perplexed”. Published by Cox and Wyman Ltd, Reading. 1977. ISBN0 349 13130 9

oOo

Featured post

Opinion: Solidarity not Judgement

Solidarity Not Judgment

Father Richard Rohr understands the heart of Christianity as God’s loving solidarity with all people and with reality itself: 

Through Jesus Christ, God’s own broad, deep, and all-inclusive worldview is made available to us. In fact, I’d go so far as to say that the point of the Christian life is to stand in radical solidarity with everyone and everything else. This is the full, final, and intended effect of the Incarnation—symbolized by the cross, which is?God’s great act of solidarity instead of judgment.?This is how we are to imitate Jesus, the good Jewish man who saw and called forth the divine in Gentiles like the Syrophoenician woman and the Roman centurions who followed him; in Jewish tax collectors who collaborated with the Empire; in zealots who opposed it; in sinners of all stripes; in eunuchs, pagan astrologers, and all those “outside the law.” Jesus had no trouble whatsoever with otherness.
If we are ready to reclaim the true meaning of “catholic,” which is “universal,” we must concentrate on including—as Jesus clearly did—instead of excluding—which he never did.?The only thing Jesus excluded was exclusion itself. [1]
Transgender priest Shannon Kearns provides an example of God’s inclusive solidarity with eunuchs, sexual minorities in the time of the prophet Isaiah: 
In Isaiah 56:3b–5 … the prophet says, “And don’t let the eunuch say, ‘I’m just a dry tree.’ The Lord says: To the eunuchs who keep my sabbaths, choose what I desire, and remain loyal to my covenant. In my temple and courts, I will give them a monument and a name better than sons and daughters. I will give to them an enduring name that won’t be removed.”
It’s a word of comfort and hope. A word of healing…. Eunuchs are told they will be given an enduring legacy. This piece about being given an “enduring name” rings loudly for many transgender and nonbinary people, especially the ones who have claimed new names…. This also rings loudly for the many people who have felt excluded and cut off from entry into religious spaces because of their gender diversity.…
The message of the eunuchs is that the boxes don’t work. They aren’t fit to live in. They will likely kill us if we stay there. The freedom to move between spaces and worlds, the freedom to claim all of who we are, the freedom to be is what we are called to. The message of the eunuchs also calls us to look around and ask: Who is being excluded? Who is not welcome? Who is there no space for? That list of people and those names that come to your mind? The message in Isaiah 56 and from the story of the Ethiopian eunuch in Acts 8 says, “There is space for them in the kingdom of God, too.”… They don’t need to change to be worthy; they are made worthy by wanting to be included.
Anyone who desires the water is welcome.

[1] Adapted from Richard Rohr,?The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope for, and Believe (New York: Convergent, 2019), 32, 33, 34.

[2] Shannon T. L. Kearns, In the Margins: A Transgender Man’s Journey with Scripture (Grand Rapids, MI: William B. Eerdmans, 2022), 17, 27.

Richard Rohr

Franciscan friar and ecumenical teacher, Father Richard Rohr bears witness to the deep wisdom of Christian mysticism and traditions of action and contemplation. Founder of the Center for Action and Contemplation, Father Richard teaches how God’s grace guides us to our birthright as beings made of Divine Love. He is the author of numerous books, including The Universal Christ, The Wisdom PatternJust This, and Falling Upward.

oOo

 

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Opinion: Peace for Climate Sake Forum

Peace … For Climate Sake!

Presentation to the:

Against the Wind (Woden Valley Uniting Church) Forum

Len Baglow -24/6/23

Peace … For Climate Sake! Forum

Our Peace … For Climate Sake Forum was a great success with over 50 engaged participants.

I too would like to acknowledge the Ngunnawal and Ngambri people who have cared for and continue to care for the land on which this forum is taking place. I would also like to acknowledge their insights into caring for the environment and working for peace in the face of invasion.

This evening you have heard from Thea about the climate crisis and from Michelle about how the weapons industry is pushing Australia toward foolish decisions.

The most foolish decision has been to enter the AUKUS military partnership. AUKUS is not only foolish from a military point of view, but it also poses one of the greatest obstacles to Australia addressing issues of climate change.

Most obviously is the massive cost: $360 billion plus, for the 8 nuclear submarines that we might get eventually. Leaving to one side the military and political madness of this, the pure dollar cost means that other areas of the budget will suffer, and in particular: funding for environmental protection. Meanwhile tax cuts continue for the rich, along with inflated subsidies and low tax environments for the fossil fuel industries.

More fundamentally, however, AUKUS means a turning away from true collaboration with our region and becoming increasingly dependent on the US and the UK. Rather than look to our region for ways we can be peacemakers, we are aligning ourselves with old white English empire powers, that are in decline financially and socially. Old powers too, that are resistant to taking seriously the threat of climate change, because the rich elites of those countries are committed to fossil fuel industries.

It also ties us more tightly to the global military industrial complex. Australia has been going down this path for some years. Government policy of both Labor and the LNP has been for Australia to become a major arms exporter. Let us be blunt, the major weapons companies that we are encouraging and integrating into our economy have an economic incentive to encourage war and Australia’s participation in it. They have no incentive to encourage peace. As you have heard from Michelle, the arms industry has now tentacles of influence throughout the highest levels of government and the military.

Finally, the arms industry is famously corrupt. The international arms trade represents about 1 per cent of world trade, yet accounts for about 40 per cent of its corruption. In recent years, there have been some spectacular examples involving the US Navy in both Singapore and South Korea with billions going missing. As a brief example, my namesake, Fat Leonard, admitted in a plea bargain to forfeit $35 million in personal assets gained by overcharging the US Navy. This is just the tip of the iceberg. It has been estimated that he actually extracted corruptly over one billion dollars. Hundreds of US Naval personnel were involved, including Admirals, and at least one Australian. From a State point of view, corruption is worse than flushing money down the drain, because it undermines the integrity of the whole government decision making process.

So what can be done?

  1. Stay informed. Being informed can often be the hardest part of bringing about change. Good information can be hard to find. Once found, it can initially feel overwhelming. To help with this Against the Wind has just launched a new webpage with a progressive guide to the media.
  2. Support and be supported. Joining an activist organisation will also make you feel more supported and less overwhelmed, as well as supporting others who are trying to bring about change. You don’t have to be an expert or a firebrand to join an activist organisation. Indeed, most organisations have already got enough firebrands. What most organisations need is the quiet supporters, those who make the coffee, raise the funds, write the occasional letter, give the encouraging smile.

Tonight, there are representatives of many organisations in this room. Take the opportunity to learn more about them.

  1. Have fun. Making the world a better place is much more fun than making money and ruining the planet. Express this fun. This is one of the reasons Against the Wind runs social events along with our more serious forums.
  2. Attack weak points, not strong points. There are two glaring weak points, corruption and incompetence. Therefore, fight for transparency and accountability.

Corruption is rife in both the arms industry and the fossil fuel industry. It is far greater than most people realise. It is becoming increasingly abhorrent to the mainstream public. Now is the time to push for transparency at every level of government, including the military.

Over the last year, I have become aware how incompetent our current military leaders are. They are making poor decision after poor decision, not meeting their own KPIs, and constantly hiding behind supposed security issues to hide the incompetence. In 28 performance audits since 2018, the Australian National Audit Office has issued 11 highly critical reports, including 4 in the past 12 months. This must stop. The national audit office is our friend, as is the new National Anti-corruption Commission.

 

Finally, I would like to end with a little anecdote about Daniel Ellsberg who died just over a week ago. As many of you will know, Daniel Ellsberg was the whistleblower who forwarded the Pentagon papers to the New York Times at the height of the Vietnam War.

When Ellsberg was brought to court, the Judge threw out the case due to extreme government misconduct. Government agents had broken into Ellsberg’s psychiatrist’s office, made unwarranted tape recordings which they had then destroyed or lost, and tried to bribe the trial Judge with the FBI director job. An example of how when corruption comes to light it can be to the peacemaker’s advantage.

Ellsberg then spent the next 50 years working for peace and against nuclear proliferation. Daniel’s son, Robert is also a peace activist. As well, he is a publisher with Catholic radical publisher Orbis. Robert says that he is often asked if his father was a man of faith. To which he replies, No, he was a man of Hope.

Now hope is the virtue of all peace and environmental activists. It is not a cheap hope, which is just another name for security. (You need money and guns if you want security.) (Security of course is an illusion.) Hope is that joyful virtue that we take with us as we take on insurmountable odds with a smile and with confidence and in the company of others.

I hope that this evening, we will all grow in that hope, that Daniel Ellsberg’s life so well expressed.

Len Baglow, Facilitator, Against the Wind

Against the Wind is an initiative of members of Woden Valley Uniting Church and people concerned with justice. It is endorsed by Church Council but acts independently. Though Canberra based, it has members throughout Australia. We would love readers of UC Forum to consider joining. You can learn more about Against the Wind on our webpage or by emailing us – againstthewind.wvuc@gmail.com

oOo

Featured post

Event Report: New Farm (Q) Explorers

A progressive communion service and critique

Today’s well attended session was based on a liturgy adapted from one available at ProgressiveChristianity.org : Sacrament of Holy Communion

and written by Jane Keener-Quiat

We bookended the service with songs from George Stuart (Singing a New Song)

Readings from a variety of scripture and progressive texts included excerpts from:

1 John 4 (The Message)Made on Earth by Rev Dr Lorraine Parkinson (read by the author), A Long Time to Wait by the late Rev Dr Walter Stratford (formerly a member of this group) and Why Christianity must Change or Die by Bishop Spong.

A number of very short clips were included in the service and discussion including this one from progressivechrisitianty.com  by Rev. Dr. Caleb J. LinesProgressiveChristianity.org : Ask a Progressive Christian – Q: How do Progressive Christians understand Communion?

Communion was taken together rather than individually emphasizing the community gathered in fellowship.

The discussion delved into the finer points of language, meaning, symbolism and critiqued the use of ‘Christ’ and any appearance of principles of atonement and redemption. We also looked at the broad spectrum of progressive thinking on a number of issues. The setting was traditional (a church) but we considered how much more significant it would be if it was carried out in the context of a modern community or home setting with a ‘normal’ meal in a number of forms.

It was an occasion that has stimulated the group to look at two more liturgies written by members of the group.

Thanks to all who contributed to the service and discussion and appreciation to Dr Steven Nisbet OAM for providing the appropriate music.

The 2pm Service for the Pilgrim People congregation at New Farm this Sunday will be using another progressive liturgy.

Paul Inglis.

oOo

 

Featured post

Event: Born Again – A New Heart

Redclife (Q) next gathering. Open to all.

Dear fellow explorers and seekers

Those of us involved in the Student Christian Movement (SCM) some (many?) decades ago may recall discussing such topics as ‘what does it mean ‘to be saved?’’ and ‘what do you understand by the phrase ‘to be born again’’? These are still important questions and very pertinent to understanding the core of our Christian faith and tradition [‘core’ derives from the Latin cor and Old French ceur meaning heart].

On Monday 3rd July the Redcliffe Explorers invite you to participate in a discussion led by Vicki Alsop entitled Born Again: A New Heart, based on the sixth chapter of Marcus J. Borg’s transformational book The Heart of Christianity: rediscovering a life of faith.

Marcus Borg, renowned American author, theologian,, university professor and biblical scholar, was raised in the Lutheran and Episcopalian (Anglican) traditions. He became a guiding light in the Jesus Seminar, promoting a new understanding of the Gospels and showing how we can live passionately in today’s difficult times by practicing the core elements of the Christian faith.

The Explorers will gather in the Ocean Room at the Redcliffe Uniting Church (cnr Anzac Ave and Richens St Redcliffe) at 6:30 p.m. for a cuppa and chat before the discussion begins at 7:00.

All are welcome, and all points of view respected.

Pax,

Ian

 oOo

Featured post

News: St Lucia group newsletter

St Lucia Spirituality Group
Newsletter June 2023 Greetings
Our June meeting on Zoom welcomed Rev. Suzanne Grimmett, Rector-in-Charge of the Anglican Parish of Indooroopilly, as our guest for a discussion on the Feminine in Christianity.
An unknown author was quoted as saying that “God made humanity in God’s image and humanity has been returning the favour ever since!” How sad that we constantly seek to portray God in human terms, how limiting a view. Nevertheless, it became very clear throughout the discussion that the traditional view of God as a patriarchal, old, white male has significantly adversely impacted women and other minorities. This has caused great damage in their being treated as second class citizens and is reflected in social disfunction such as domestic violence. The meeting served to enable our (male) eyes to appreciate the damage more fully being done to women and others. For example, reflected in the Catholic Church’s view that while women bring “other gifts” to ministry, they are nonetheless insufficient for celebrating the Mass. How absurd. A well-attended, stimulating, and thoughtful discussion.

Isn’t it interesting, perhaps frightening, to discover that we can hold deeply seated beliefs without ever questioning them? Our next meeting will examine the notion of Atonement Theory a belief, founded in the questionable doctrine of original sin, that Jesus died for our sins. This belief is deeply embedded in our literature, our hymns, our psyche, and our art. For example, highway billboards and street corner evangelists proclaim “Jesus died for our sins.” And this notion of sacrifice is embedded into our worship e.g., “the sacrifice of the Mass.” John Shelby Spong provides this assessment of Atonement Theory:

  • God is a vengeful monster requiring blood sacrifice
  • Jesus is a chronic, perpetual victim, and
  • Participating in our church services is a guilt trip, its primary message is that we are fallen sinners.
  • Together, a theology that denigrates our humanity.

If we have a theology that requires victims, then that also require victimisers, and history has demonstrated that errant theology has created many. If that is what God is, we do not need God in our lives, nor do we need a manipulative religion.

At our next meeting we shall examine the validity of this belief and the possibility of an alternative view that could be more life affirming.

Butterfly Series – Next Meeting

We shall consider a paper on the topic “Why did Jesus die?” This pre-meeting paper to read and reflect upon is available by email, and on our Facebook page, please allow yourself sufficient time before the meeting to prepare. The paper draws on these two videos of talks by John Shelby Spong: Why Atonement Theory will Kill Christianity  and The Cross as the Moment of Glory – He Did Not Die For your Sins. We recommend viewing them, however, if your time is limited watch the second.

Our Episode 20 meeting will be held on Zoom at 6:00pm AEST on Tuesday 18 July 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.

Our Newsletters & Facebook Page

Do you know anyone who might like to receive these newsletters too? You can contact us by email slsg4067@gmail.com.

We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.

Go well…

John Scoble & Robert van Mourik

oOo

Featured post

Event: A Progressive Communion Celebration – Hearing Many Voices

You are invited:

Merthyr Road, New Farm, Brisbane, Explorers group will be hosting a short progressive communion service and open discussion on

Wednesday 28th June, 2023

We meet for morning tea at 10am followed by the service/seminar in the church at 10.30am. Suggested offering $5.

The service will be bookended with two songs by George Stuart:

  1. Invitation to the sacrament Vol 1 No.94 Singing a New Song
  2. God’s love gives freedom Vol 4 No. 15 Singing a New Song

What does communion signify to you?

The service will be led by Dr Paul Inglis assisted by Dr Steven Nisbet (Organist), Rev Dr Lorraine Parkinson (Reader), Bev Floyd (Reader), Desley Garnett (Reader and Server), Warren Rose (Server). It will be followed by a discussion of what was experienced.

The communion is open to anyone and will use grape juice and gluten free bread. You may join the service as an observer and decline to take the communion elements or participate fully.

Address: 52 Merthyr Road, New Farm Brisbane.

Enquiries: Paul Inglis

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Zoom session: HOW CAN WE KNOW WHAT JESUS TAUGHT?

HOW CAN WE KNOW WHATJESUS TAUGHT?

The Progressive Christian Network of Victoria
Invites you to a free zoom program
on 25 June at 3.00pm
to explore the insights of a top scholar with the Westar Institute.

 In “Embracing the Human Jesus,”

David Galston sets out the results of recent scholarship
about the New Testament Gospels
of Mark, Matthew and Luke.
He shows how they used earlier writings
and orally transmitted memories of
vivid parables, stories and memorable sayings.

He provides a compelling introduction to a human Jesus
with a message about a better way to live and make the world a better place.
The world they lived in was a dangerous place
under military occupation by the Roman Empire.

 Chaired by PCNV Committee member Lorna Henry, the 25 June program is in three parts.

 *     Rev Dr David Merritt, long-term committee member of PCNV, will set out Dr Galston’s description of how scholars conclude that we cannot determine exactly what Jesus said on some issues but we can uncover a lifestyle that is expressed
in the wit and wisdom of parable.

 *    Rev Rex Hunt, a pioneer of progressive Christian scholarship in Australia,
will share appreciation of Dr Galston’s contribution to contemporary understandings of Jesus.

*  David Merritt will present two vivid but not so well-known parables of Jesus, as described by David Galston. One, he says, would have had his audience roaring with laughter. The other envisaged a new economic system.


https://us02web.zoom.us/j/89498359894?pwd=ckRRbTl1L1VUK2JTd2FQNFBCRkh2dz09
Meeting ID: 894 9835 9894 Passcode: 276516

A few days before the event a reminder publicity flyer will be emailed widely.
It will include a link to a page of quotes from Dr Galston on the PCNV website.

The Progressive Christian Network of Victoria Inc., www.pcnvictoria.org.au

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Event: The Feminine in Christianity – St Lucia, Brisbane

The Book of Solomon has this to say about Wisdom, describing it in feminine language:

“She is intelligent, holy, unique, subtle, flowing, transparent, and pure; She is distinct, invulnerable, good, keen, irresistible, and gracious; She is humane, faithful, sure, calm, all-powerful, all-seeing, and available to all who are intelligent, pure, and altogether simple.”

Yet the Sufi teacher Asha Greer warns us:

“Don’t be fooled. Most of the spiritual books that have influenced us were written by men in societies where women were not included. You’ve been programmed by a lot of dead men who had no idea what it is to be a woman.”

We invite you to join us at our next meeting at which we shall consider the feminine in Christianity with the assistance of Rev Suzanne Grimmett, Anglican Priest of Indooroopilly. It will be held on Zoom at 6:00pm AEST on Tuesday 13 June 2023. Come early to meet others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

A pre-reading briefing paper on the topic is available. To register your attendance, please email John at jscoble@hradvantage.com.au and request the paper.

St Lucia Spirituality Group

Email:       slsg4067@gmail.com

Facebook: St Lucia Spirituality Group

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Event: Invitation to “Other Faiths in Jesus’ Time and in Our Own”

At David’s Uniting Church 68 Orange Grove Road Coopers Plains Brisbane

The St Davids Thursday Bible Study Group, to which Tim O’Dwyer’s wife belongs, would like to extend an invitation to an interesting afternoon being held in the church on Thursday afternoon 22nd June at 2pm.

The group, which meets for bible study and friendship, often read that while Jesus and his disciples were spreading the Good News they experienced strict Jewish Laws and fanatical Jewish leaders. Yet the group found they actually knew little about Jewish law and became interested in  learning more. They also realised “as we live in a multicultural society we come across people of other faiths of which we may not have a lot of understanding.”

So the group decided to invite Rev. Heather Griffin, a retired Uniting Church minister, who has a particular interest in faiths of the world, to give the group some insights into and understanding of Judaism, Islam and Hinduism.

Rather than keeping this to themselves the group wanted to share the experience and invite interested folk to join them and hear Rev Heather tell about “Understanding Other Faiths in Jesus Time and In our Own”.  And of course the group will share a cup of tea together as well.

Please RSVP by phone to Robyn O’Dwyer on 0409473345.

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Opinion: Out with the old doctrine of original sin

Out with the Old View of Original Sin And In With a New
View of Adam and Eve

progressivechristianity.org/resources/out-with-the-old-view-of-original-sin-and-in-with-a-new-view-of-adam-andeve

by Dan C. Jones, PhD on June 1, 2023
Out with the Old Doctrine of Original Sin
Theologically speaking, the elephant in the room for Protestants and Roman
Catholics in the modern world is the persistent presence in the church of the doctrine of
original sin developed in the fourth and fifth centuries by Augustine of Hippo. This
doctrine expresses his literal view of Adam and Eve as history’s first humans whose
original sin infected themselves and all other humans to follow with a deeply ingrained
sinful nature, making them hell-bound unless rescued through Jesus. One problem with
retaining this doctrine into the 21 century is that more and more Christians have come to
believe that this Augustinian ancient world and medieval view of the beginning of human
history has been discredited by overwhelming evidence beginning with Darwin and
compiled for the past 150 years by credible anthropologists, archeologists, evolutionary
biologists, and other scientists.

Even more importantly, the doctrine of original sin is an especially dangerous
belief to hold on to and promote in a polarized world. From an Augustinian perspective,
the world is sharply divided between Christians (who have been rescued and saved by
Jesus) and all other humans (who are unredeemed sinners condemned to an eternity in
hell). Such polarization can lead Christians quite naturally into terrible moral and ethical
choices, and even to violent actions. Almost any otherwise unprincipled action taken in
religion, politics, and daily life can be rationalized as essential action in the war between
the forces of God and the forces of Satan. One particularly pernicious practice begins by
labeling homosexuality or transgender identification as a “sin” and continues with
persecution and ostracism of perceived sinners.
Thus it would be a service to humanity for the church to discard the doctrine of
original sin and, in the process, accept a different interpretation of the Adam and Eve
story that emphasizes the positive content the story predominantly contains and implicitly
rejects the dark and negative Augustinian interpretation that has done and is doing such
damage in the world.

Out with the Old and In with a New Reading of the Adam and Eve Story
Author’s Introductory Notes:
To follow is my own interpretive summary of the Adam and Eve story which can
serve as a sample of the kind of interpretation that is needed in the modern world to
replace the Augustinian one that was developed in the late classical / early medieval
period of Western history. Some of the key points in the following summary were
developed in my much more detailed analysis of the Adam and Eve story, previously
published in an academic journal, which argues that this story is essentially an all-at-once
version of the universally recognized phenomenon of the gradual transition of almost all
of us from childhood innocence into adult maturity. In the article, I also point out that the
development of this topic in the Genesis story is remarkably similar to the development of
the same topic much later in the poetry of William Blake and William Wordsworth.
Because the summary format does not permit an academic approach, with detailed
analysis of specific evidence, I invite readers, in their future study of Genesis 2-3, to look
for and examine for themselves the relevant textual evidence. Please remember also
that, unlike Augustine, I am very interested in what the original author of the story may
have intended it to mean rather than in ignoring the issue of authorial intention altogether,
like Augustine, who used the story to find evidence to support a larger theory of Christian
history, from the “fall” to Jesus, that has been discredited in the modern age.
After many years of reflection and making connections between this biblical story
and other literature in my work as an English professor, I personally have come to see the
Adam and Eve story as both mythic and parabolic. Like the dozens of other creation
stories developed by ancient cultures, the story is mythic in that it is a fictional story that
reveals important truths about the culture that produced it. The cultural truths contained in
this ancient Hebrew creation story are significant and foundational, providing assurance,
at the beginning of the Torah, that God’s love is the driving force in the universe and that
the system of laws established later in the Torah is built on a firm foundation. In the story
a loving God provides humans with the ability to discern the difference between good and
evil and thus be able to make good moral choices throughout their adult lives and take
responsibility for bad ones, a concept on which the established system of laws had been
built. The Adam and Eve story is parabolic in that the story’s events provide individual
Hebrew readers with motivation to confirm their belief in the reality of God’s love and to
recognize the importance of their own moral and ethical choices as they navigate their
lives. The ancient Hebrew author, I believe, intends for Hebrew readers, after
experiencing the story, to more fully accept their mortal condition and make better use of
their God-given intelligence and conscience to make good choices, with the assurance
that even when they fail they will still have God’s love and support in their lives.
The new reading of the Adam and Eve in the summary to follow is the antithesis
of the Augustinian interpretation developed in the fourth and fifth centuries and still widely
accepted by Roman Catholics and Protestants. This interpretation, appropriately for the
modern age, focuses on God’s love and compassion rather than on God’s anger and
wrath, and it focuses on what Adam and Eve gain by their new mature knowledge of good
and evil rather than on what they have lost by their alleged “fall” into “sin.” Importantly, it
also will illustrate precisely how the Augustinian concepts of “fall” and “sin” can be called
into question.

Interpretive Summary of the Adam and Eve Story
When God creates the first two humans, Adam and Eve, he creates them with
adult human bodies but with childlike minds that have not developed knowledge or
understanding of good and evil. Thus they, like young children, are able to live innocent,
carefree lives in the Garden of Eden with the security that everything in this beautiful
location would be provided for them by God who serves as their father. Food is available
for the picking, and water flows through the garden and also swells up freely from the
earth. Because Adam and Eve do not have knowledge or understanding of the concepts
of good and evil, they are, like children, unable to make moral and ethical choices and
thereby are free from the burdens that such choices often bring. They also, like children,
have freedom from the burden of mature adult understanding of the two aspects of life
that the majority of human adults most fret about: sex and death.
The story takes a turn when God decides to let Adam and Eve have a role in
determining their own future life by putting them to a test. Early in the story the reader
learns that there are plenty of trees bearing fruit for Adam and Eve to eat, but the tree of
life and the tree of knowledge of good and evil are the only ones important enough to
have names. Without mentioning the tree of life as a part of the test, God forces Adam
and Eve to focus on the tree of knowledge of good and evil by directing them to be sure
not to eat the fruit from that one tree or else they will be doomed to die. The consequence
of eating from the tree of knowledge will be for them to become fully mature humans by
acquiring, all at once, mortal adult lives with the certainty of eventual death but also with
new Godlike knowledge of good and evil, knowledge that previously had been held only
by God and other heavenly beings. In addition, Adam and Eve will forever be denied the
opportunity to eat from the tree of life which could have provided immortal lives to the
innocent couple, who would have been without benefit of adult human knowledge but with
the major benefit of permanent innocence, the kind of childlike joy and happiness that
comes without the burden of responsibility and pain brought by living in the fully adult
human world.

From God’s perspective, this one test is the only test that is necessary. Once
Adam and Eve eat the fruit from the tree of knowledge of good and evil, this choice of a
mature mortal life with knowledge, conscience, and responsibility (the same life currently
being lived by all mature adult readers of the story) cancels out any possibility of an
immortal life in a state of childlike innocence. Because I strongly believe in the influence
of the Babylonian version of The Epic of Gilgamesh on this story, I envision that lost
opportunity to be what would have been an immortal life on earth, a life perhaps
continuing in the Garden of Eden, with Adam and Eve still in a state of innocence, their
eyes not yet (or ever) opened to adult human life (including sexuality) as the readers
know it. Suffice it to say here that the Babylonian epic contains strong precedent in
several ways for what happens in Genesis related to the tree of life, one of which is that
the gods, centuries ago, had made an exception to the established mortality rule for
humans by granting immortality to a human couple who continue to enjoy life and will live
it forever in a specific location in a remote region of the earth. Near the end of the poem,
Gilgamesh himself, on a quest to obtain immortality for himself, finds the immortal couple
and ultimately gets in his possession what has been called a “plant of life” which could
provide him with immortal life; however, the intervention of a snake blocks him from
eating it. Neither Babylonian cosmology nor ancient Hebrew cosmology permits human
access to the heavens; thus it is likely that the Hebrew author would have seen the
garden itself as the continued location of the life of Adam and Eve if they had eaten from
the fruit of the tree of life.

In creating the key episode in the Adam and Eve story, the author would most
likely see the serpent as just an especially clever talking serpent, and so would his
readers (or listeners to oral readings). This author and his audience would have not even
heard of an evil cosmic foe of God called Satan, but they would be familiar with talking
animals like Balaam’s ass in the Torah itself as well as similar animal characters
throughout the literature of antiquity. Just as importantly, Adam and Eve themselves really
cannot be seen as committing a serious moral “sin” if, like innocent children, they have
not acquired knowledge of good and evil and thus are not capable of making moral
choices and also have only limited understanding of the concept of death, the predicted
consequence of their action. Of the serpent’s three temptations promising reward for
eating the fruit (the false promise of escaping death, the valid promise of gaining Godlike
knowledge of good and evil, and the lure of possible sensory experience), only the
serpent’s emphasis on the sensory appeal of the beautiful tree itself, which includes the
tasty fruit, would be likely to have strong appeal to the childlike humans and account for
the temptation’s success by triggering impulsive action. Indeed, Adam and Eve may be
the ancient-world equivalent of modern-world children immediately racing to meet the ice
cream truck after hearing its familiar music. While they do commit the “sin” of
disobedience to God’s directive, that “sin” surely (I believe) would be mitigated by their
childlike innocence. We must always remember that they did not even obtain knowledge
of good and evil (and therefore acquire accountability for moral choices) until after (not
before) they ate the fruit.

It is possible that God in the garden is testing the childlike humans’ ability to
achieve a specific type of obedience, blind obedience, rather than type of obedience that
will be demanded in the world beyond the garden from adults who have the ability to
achieve full understanding of moral and ethical choices. After all, in parents’ lives even
today, they often ask for and even demand blind obedience from their children when, for
example, those parents order their children not to venture into a nearby street while they
are playing outside. The caring mother could tell her children that the consequences
could be death, but the innocent children will not truly understand what death is, and they
may or may not think to obey the order later when their ball goes rolling into the street.
Perhaps God, like a good parent of young children who are not equipped to make
meaningful choices, is genuinely concerned that his granting of immortality to the
innocent Adam and Eve would not be desirable or even feasible if they were not able to
achieve blind obedience and maintain that capability continually, endlessly during their
immortal, innocent lives on earth. In addition, like prepubescent children in their lack of
sexual awareness, they would remain in the garden, but they would not produce their own
children. They would remain alone forever, but they still must be able to obey God’s
directives for their protection against animals (including clever snakes), bad weather, and
God knows what else. Thus, as a condition of gaining immortality, they must be able to do
exactly what God tells them to do, forever and ever, in blind obedience.
When Adam and Eve fail the test of blind obedience, God has no choice but to
help them transition into full humanity, into their new lives as adult humans who now have
knowledge of good and evil. They now are equipped to make moral choices and other
important choices in life because they have the ability to make such choices on their own.
With God’s generosity in granting to Adam and Eve the Godlike ability to discern the
differences between good and evil, the foundation has been laid here in this story, placed
at the beginning of the Torah, for the development of the system of laws recorded later in
the Torah which will help the Hebrew people make good moral and ethical choices more
consistently and move forward to a future filled with even greater possibilities.

Adam and Eve, in their personal future, will know from their experience with God
in the garden that even when they fail to make good choices on their own, that God will
be there to help guide them and lift them up. In fact, the series of so-called punishments
pronounced by God before the exit of Adam and Eve from the garden are actually helpful
descriptions of the way their lives will be in the future, with special emphasis on the future
hardships they will be facing. It is clear to me that this merciful God is wanting to help
them anticipate and prepare for those hardships to come, not to punish them. Childbirth
will be especially painful for women, crops will sometimes fail, and all humans will
eventually face death. These are simply the facts of life, and humans must prepare to
face up to them. But readers of this story also will understand that life is more than pain
and hardship and that God will have more positive messages for humans later. For now,
he just wants them to understand the difficulties they will face. Only the serpent is cursed,
while the humans are helped.

At the end of the story, God is again merciful and helpful. He makes practical
clothing to help Adam and Eve face the winters and rough weather that the new world
ahead will bring. And, tellingly, God demonstrates his compassion when he, like a good
parent, helps dress them in the clothing that he made to prepare them for their journey.
He then sets them on their way out of the garden but orders the assistance of other
heavenly beings, along with a flaming sword, to block their path back to the tree of life.
God’s expressed fear, at this point, is that Adam and Eve, now equipped with adult
reasoning capability and a new understanding of death, will attempt to go back into the
garden to find the tree of life which could bring them immortality, a concept which
previously they could not have understood. God, of course, must prevent the possibility of
their re-entrance to permit his plans for the human race to go forward. This is his primary
motive for casting them out of the garden and blocking their return, not any need for
revenge or the need to punish them further for their sin. And, with God’s help, Adam and
Eve are free to begin their journey, armed with their new, Godlike knowledge to help them
navigate their way.
~~~~~~~~~~~~~~~~~~~

Dan C. Jones, PhD is a retired Professor of English and Division Chair at Wytheville
Community College in Virginia and currently lives in Jefferson City, Tennessee, his wife’s
hometown. His lifelong interest in issues related to religion was enhanced by reading,
over many years, most of the books produced by progressive writers such as John
Shelby Spong, John Dominic Crossan, Marcus Borg, and others.
In recent years, he has been writing articles for community college journals on the
challenges of teaching biblical texts in the college world literature course. The article he is
most proud of is titled “The Adam and Eve Story: Transition from Innocence to
Experience” that was published in the Community College Humanities Review in the
spring 2020 issue. The 7000-word article includes a new interpretation and a full analysis
of Genesis 2-3.

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Events: New Farm and Redcliffe

MERTHYR EXPLORERS 31ST MAY 2023

Merthyr Road Uniting Church
52 Merthyr Rd, New Farm

Living with questions within the Christian Story?
What puzzles / concerns you in the life of the church?
What do you want to explore further?
What have you heard / read recently that made you say “Aha”, “Really?”, or maybe “I need to explore that further”?
How do you find meaning in the stories of Ascension and Pentecost?
What else?

10 am for morning tea and fellowship
10:30 am – 12 noon – time to share your questions and  look to the wisdom of the group in discussion.

ALL WELCOME

YOU ARE WELCOME TO STAY ON FOR A MEAL TOGETHER AT TO BE THAI NEARBY IN MERTHYR RD.

A donation of $5 towards costs is appreciated

I hope you can join us as we explore together

Desley Garnett

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Redcliffe

Greetings fellow Explorers

You’re invited to join us on Monday 5th June when Rev John Gunson will speak to us via Zoom, following on from his first conversation with us earlier this month. The author of the hard-hitting book God, Ethics and the Secular Society, John will focus our attention on the book’s controversial sub-title – Does the Church have a future? We’ll be challenged to discuss this important question, imagine what a future church might look like, and consider whether it will embrace more than a living-out of social justice through an expression of love for our fellow human beings and our environment.

The Zoom meeting will again be 7.00 p.m. For those joining by Zoom, please log in and join the meeting 10 minutes or so before the start time. For those attending the gathering in the Ocean Room (Redcliffe Uniting Church), we’ll meet from 6:30 for a pre-meeting chat and cuppa.

If you’re planning to Zoom from afar, please let me know (with your name and email address) so I can send you the meeting’s log-on details well in advance of the date.

The Zoom meeting will commence at 7 p.m. sharp. Please request the link from the convenor
(browniw5@optusnet.com.au), including your name and e-mail address
Or
Join us in person in the Ocean Room, Redcliffe Uniting
Church, 1 Richens St., Redcliffe. at 6:30 p.m. for tea
and coffee and a pre-meeting chat.

Looking forward to seeing you – either in person or on-screen!

Shalom

Ian

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Opinion: “Vale, Stan Grant”

Thank you, Wayne Sanderson, for drawing our attention to this article by Paul Collins and published on John Menadue’s Pearls and Irritations.

Stan Grant is always intelligent, insightful and provocative. He demonstrated this in his extraordinary farewell piece last Monday night on the ABC’s Q+A.

I have enormous respect for Stan Grant. Always intelligent, thoughtful and provocative, he has been an important contributor to intellectual life in Australia. His strength has been to move discussions on from the sterile economism and superficial secularism that characterises so much of our national dialogue, to the deeper philosophical and spiritual issues underpinning Australian culture.

That’s exactly what he did last Monday night on Q+A. In a three-and-a-half-minute piece to camera at the end of the show he took us to the heart of First Nations culture. Rather than bleating about racist slurs, he said that he was withdrawing from the media because “endurance is not always strength. Strength is to know when to say ‘stop’” and that, he said, is why he is pulling back from public life.

A Wiradjuri man from south-central NSW, Stan Grant said that his culture taught him to respond to the hatred directed to him and his family by drawing on “Yindyamarra”. He conceded that “it’s a word beyond translation to English because … it’s an idea … a way of living, a way of being.” It means strength in quietness, kindness and respect. “It speaks to the differences between us … [It doesn’t] shy away from the things that divide us, but looks for ways we can meet each other and see each other in each other, despite those divisions.”…………………

Go to:

Vale, Stan Grant – Pearls and Irritations (johnmenadue.com)

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Book Review: Final of looking at Friendship

Dear Explorers

This week we finished our study of John Smith’s book. It has certainly made us more aware of the need to address the many issues of social justice around us.

The future structure of inclusive faith communities

P  221  I am very enthusiastic about the joy of life and want to share my understanding of the presence of the divine with others. Not with the aim of convincing them, but to encourage them to express their own understanding.

P 222-224. John discusses the priestly, prophetic and wisdom traditions. He says ‘Wisdom religion is one that emphasises the seeking of the spirit of sacredness within and between us, and not some external sacred power that we need to invoke to intervene on our behalf.’ He favours the wisdom tradition but, while acknowledging we overemphasise the priestly tradition, we felt there was definitely a place for the prophetic tradition, following Jesus’ example.

P 225  We were amazed at John Wesley’s manifesto (modernised) from the 18th century, so much so that our next Gathering its entitled ‘John Wesley writes today’s headlines!’

1              Reduce the gap between rich people and poor people.

2              Help everyone to have a job.

3              Help the poorest, including introducing a living wage.

4              Offer the best possible education.

5              Help everyone to feel they can make a difference.

6              Promote tolerance.

7              Promote equal treatment of women.

8              Create a society based on values and not on profits and consumerism.

9              End all forms of slavery.

10           Avoid getting into wars.

11           Share the love of God with everyone.

12           Care for the environment.

 

P 227  The movement that Jesus initiated was never intended to be a formalised religion, but a way of life. Jesus’ legacy was a social and ethical example of how life should be lived.

P 229  John correctly say that progressive Christianity groups are ‘seeking a community that is hospitable and not only tolerant, but accepting of doubts and complex questions which many participants have been wrestling with for years’.

P 230 John says ‘. . . without the death of churchianity, it will be difficult if not impossible to regenerate and reclaim the message of Jesus.’

P 234  John says ‘The new faith communities could be small groups that gather together in homes, coffee shops and in nature. . . we need to build the movement from scratch . . .’ John Gunson in his book God, Ethics and the secular society makes the same point. However, we felt that the idea of home churching had been tried and found to be largely unsuccessful. We were therefore reluctant to abandon the existing church infrastructure.

Concluding comments

P 238. To be humane is to live the abundant life that Jesus envisaged and this requires us to live by the values Jesus espoused.

P 239-242  John Smith’s comments throughout his book are clearly political and we felt that, despite the dangers, the church does need to be involved in politics.

P 246  . . . the world of today is in desperate need of repair and transformation through acts of kindness (Tikkun Olam).

We round out our discussion of John’s book at our Gathering on 28 May. See you then.

Ken Williamson

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Events: Victorian Progressives open to all

 

 

You are invited
To explore how the Christianity we choose
influences how we live.
A series of In-person and Zoom events.
A Progressive Christianity team and guest leaders look at respected writers and significant turning points in Progressive Christianity.
For each event some of the team will share their personal experiences of how their lives have been influenced by these perspectives.

 
Sunday 26 February 3.00pm to 4.30pm
“WHICH CHRISTIAN WAY DO YOU CHOOSE?”
Thank you Marcus Borg!Sunday 26 March 3.00pm to 4.30pm
“HOW DOES THE BIBLE INFLUENCE YOUR LIFE?”
Thank you John Shelby Spong!
Sunday 23 April 3.00pm to 4.30pm“IT IS ALL ABOUT LIVING”
Thank you John Shelby Spong!

__________________________________________________

Sunday 28 May 3.00pm to 4.30pm
“LIVING IN THE 21ST CENTURY”
“Look around. Stop looking back 20 to 30 centuries so much”
Thank you Lloyd Geering
 Rev Dr David Merritt, Rev John Gunson
__________________________________________________
Sunday 25 June 3.00pm to 4.30pm
HOW CAN WE KNOW WHAT JESUS TAUGHT?
David Galston, Westar scholar

We honour the thinking of scholarly writers by exploring insights for how we live in Australia in the third decade of the 21st century:
in person for lively discussion
at Stonnington Uniting Church, 57-59 Burke Rd. Malvern East
or online by Zoom

https://us02web.zoom.us/j/89498359894?pwd=ckRRbTl1L1VUK2JTd2FQNFBCRkh2dz09
Meeting ID: 894 9835 9894 Passcode: 276516

The Progressive Christian Network of Victoria, www.pcnvictoria.org.au

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Event: Walking for the Voice

Dear Explorers

Margaret Landbeck, a long time Explorers and Progressive Christianity supporter, is to embark upon a walk along the Sunshine Coast Coastal Pathway to raise awareness of and support for the Yes vote for the Indigenous Voice to Parliament.

The Walk will take place between Wednesday 5th July and Saturday 8th July and will be from Peregian Beach to Bells Creek Caloundra.

Margaret is promoting it as “82 year-old walks 82 km to support the Yes vote in the upcoming referendum on the Indigenous Voice to Parliament”.

To support and encourage her you can accompany her on part of the walk, meet up at various stopping points, or be present at the beginning or end of the walk.

Further details will be forthcoming and will appear on the Facebook link below:

https://fb.me/e/2T0gHK3Jo

She can also be contacted on 0402 851422 or landbeckmargaret@gmail.com

Good on you Margaret.

Ken

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Book Review: Further exploration of Friendship

From our Caloundra Explorers:

Continue a reading of John Smith’s Jesus and the Empowering Influence of Friendship

Chapters 7 and 8 we found very challenging and relevant.

Social commentaries on the current circumstances

P 151  Julian Burnside argued that Australians ‘ought to be angry—with an unrelenting anger—that our Aborigines have the world’s highest infant mortality rate’.

P 151 We thought that Paul Kelly’s song From little things big things grow should be an encouragement to those involved in the fight for social justice.

P154  We agreed with Mike Carlton (The land of the fair gone, Saturday Paper 31 March 2018) that ‘the financial theory of Trickle Down promulgated by the federal government is simply not working’.

P 155  ‘. . . more than half the juveniles in Australian jails are indigenous and are products of a third-world squalor.’ Let’s hope the Voice can do something about this.

P 158. A snippet from Richard Flanagan’s Our politics is a dreadful black comedy (The Guardian 2018): Our screens are filled with a preening peloton of potential leaders, but nowhere is there to be found leadership.

P 160  We have not honoured the ’65 000 indigenous Australians who tragically lost their lives defending their country in the frontier wars of the 1880s’.

We noted that John Smith’s book has a copy of the Uluru Statement from the heart p 253.

P 161  Regarding Australia’s first people, we agreed with John that ‘we need to tell their story and honour their contribution for the nurture of this land. We need to value their dreamings, sayings, languages, and their methods to renew the cosmos’.

P 165  We discussed Andrew Hamilton’s idea (Whatever happened to ‘kindness to strangers’? Eureka Street Vol 28 No 13) that we need refugee policies that emphasise ‘inclusion within society, rather than assimilation’.

P 166  For a change to happen, we will require morally coherent and ethically aware political and social leaders, who know that a generous and compassionate society is founded on just, compassionate and hospitable personal relationships.

P 169  ‘Hospitality, then, is away of living life and living it more abundantly, by sharing not only what we have but also, who we are.’  We agreed, but several in our group shared experiences where people had taken advantage of their hospitality.

P 174  John quotes Eva Cox: We live in a society not an economy. . . If the Government doesn’t look after the people, people can’t look after the economy.

P 176  As friends of Jesus of Nazareth, we can disagree on many issues but it should be hard to argue against the belief that there is an overriding call in the Bible to demonstrate a particular concern for the poor and prioritise the welfare of the vulnerable.

The role of faith communities

P 178  It is easier to talk about ‘prayers of intercession’ and handing over the responsibility of doing something to God than to meditate on how I could respond to the plight of my friends, the poor or disadvantaged and actually do something about it.

P 180  John talks about Marcus Borg’s ‘thin places’—where we recognise the activity and presence of God. Not an ‘elsewhere God’ but a God who is present ‘here and now’.

P 182  John raises this important question: ‘If the church as we know it ceased to exist, would God’s work continue? What is it that the church adds to our understanding of the society that makes for a better world?

P 185. This sums up John’s book pretty well: ‘. . . people are attracted to Jesus because he made them feel worthwhile, included and valued. He conveyed a passion about life that was empowering.’

Chapters 9 and 10 of John Smith’s book certainly challenged us.

Spirituality without borders

P 189  To live a ‘good life’ for me means to experience the sacred energy force I call God in the lives of those I meet.

P 192  ‘God’s spirit is present now within, between and around you.’ This reminded us of George Stuart’s God beyond, within and between us.

P 192  ‘I see my role now as a committed subversive saboteur, with the aim of rescuing the message of the human Jesus from the distorted view of both orthodox Christianity and mainstream Western society.’ We though this was similar to Gretta Vosper’s mission of ‘irritating the church into the 21st century’.

P 194  John reminded us that God works through us.

Our role in community as subversives

P 198  John reminded us of Martin Luther King’s principle that ‘the right time to do the right thing is now’.

P 206  . . . while Jesus’ actions were non-violent, they were not passive resistance either, but active non-violent resistance.

P 210  One of our group recalled the days when the ‘Wanted’ posters of Jesus were promoted by the Methodist Church.

P 212  I wish to continue the task I believe I have been given, which is to smuggle the true Jesus back into the Christian Community and into everyday living, against all opposition.

P 214  . . . the sacred energy source we call God is within each person and it comes to visibility primarily in the way we relate personally to each other.

P 216  We discussed the ‘irrational fear that continues to pervade modern society toward those who dare to be different and who are willing to speak the truth as they understand it.

Next week we discuss the vital Chapter 11 ‘The future structure of inclusive faith communities’.

Ken Williamson

oOo

 

 

 

 

Ken Williamson

 

 

 

 

 

 

 

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Book Review: Further exploration of Friendship

From our Caloundra Explorers:

Continue a reading of John Smith’s Jesus and the Empowering Influence of Friendship

Chapter 4–6 of John Smith’s book are all about social justice.

The values of friendship

P 106  A progressive Christian can be defined as a person introducing or promoting change gradually or in stages.

P 106-107  We liked this quote from Marcus Borg: One of God’s central qualities is compassion, a word that in Hebrew is related to the word for ‘womb’. Not only is compassion a female image suggesting source of life and nourishment but it also has a feeling dimension: God as compassionate Spirit feels for us as a mother feels for the children of her womb. Spirit feels the suffering of the world and participates in it . . .

P 109  . . . if we truly open ourselves to the feelings of another human being, we risk the possibility of needing to make changes in the way we behave as a friend.

P 112  John Smith’s dream: . . . I strongly believe that if the world were governed by the values that good friends share, then there would be world peace and a significant decrease in the social evils we face in our society.

Where do our values originate?

P 123  We briefly discussed cyber bullying.

Ken Williamson

oOo

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Opinions: Does God Exist – Holland, Meyer and Murray

Thanks to Adele Nisbet for drawing attention to this interesting discussion from the Hoover Institution at our Merthyr Rd Explorers session today:

Recorded on October 17, 2022, in Fiesole, Italy.

Does God exist? Something—a being, a power—that’s supernatural? That is, an entity that we’re unable to perceive with our five senses but that’s still real? Ever since the Enlightenment, the knowing, urbane, sophisticated answer has been, “Of course not.” Now a historian, a scientist, and a journalist talk it over and reveal new threads in the debate around science and theism.

For further information: https://www.hoover.org/publications/u… Interested in exclusive Uncommon Knowledge content? Check out Uncommon Knowledge on social media! Facebook: https://www.facebook.com/UncKnowledge/ Twitter: https://www.twitter.com/UncKnowledge/ Instagram: https://instagram.com/uncommon_knowle…

Tom Holland author of Dominion: the Making of the Western Mind (previously reviewed on the UCFORUM), also known in the USA as Dominion: how the Christian revolution remade the world

Stephen Meyer author of Return of the God Hypothesis: three scientific discoveries that reveal the mind behind the universe

Douglas Murray author of The Strange Death of Europe: immigration, identity, Islam.

Get the coffee going, a quiet space and a comfy chair! Enjoy.

Paul

oOo

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Book Review: The Godless Gospel

The Godless Gospel: Was Jesus a Great Moral Teacher? by Julian Baggini

Thanks to Tim O’Dwyer for referring this book to me. It is a great read and I would recommend it.

In The Godless Gospel, Julian Baggini challenges our assumptions about Jesus – and the Christian values he promotes – by focusing on his teachings in the Gospels. Stripping away the religious elements, Baggini asks how we should understand Jesus’s attitude to the renunciation of the self, to politics or to sexuality, as expressed in Jesus’s often-elusive words.

An atheist from a Catholic background, Baggini grapples with Jesus’s sometimes contradictory messages, and against his own scepticism, finds that Jesus’s words amount to a purposeful and powerful philosophy, which has much to teach us today.

Julian Baggini is a British philosopher and the author of several books about philosophy written for a general audience. He is the author of The Pig that Wants to be Eaten and 99 other thought experiments (2005) and is co-founder and editor of The Philosophers’ Magazine. He was awarded his Ph.D. in 1996 from University College London for a thesis on the philosophy of personal identity. In addition to his popular philosophy books, Baggini contributes to The Guardian, The Independent, The Observer, and the BBC. He has been a regular guest on BBC Radio 4’s In Our Time.

From the very beginning, Baggini identifies some realities:

  • Nearly a third of the global population identifies as Christian
  • In most advanced industrial countries the faith’s buildings are half empty
  • Fewer and fewer people accept the divinity of Jesus
  • Many clergy interpret his resuurection as ‘the son of God’ in metaphorical terms
  • One third of Church of England clergy doubt his physical resurrection
  • Belief in the moral teaching of Jesus seems to be as strong as ever
  • Some non-Christians think society needs the morality of the religion they reject
  • We can extract a secular moral philosophy from the religious teachings of the Gospels.

So Baggini goes on to extract a secular moral philosophy from the teachings of Jesus in the Gospel narratives. With all the obstacles and challenges of such a task his 304 page treatise is  very readible and interesting, practical, relevant and thought provoking from the manger to the crucifixion.

This book lends itself to a study group with its referencing and source links.

Paul Inglis 25th April 2023

oOo

 

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News: Review of the discussion on original sin/blessing

St Lucia Spirituality Group
Newsletter April 2023

Greetings

Know that there is a power of infinite love within you and celebrate it!
Ilia Delio

Our April meeting on Zoom was our highest attendance yet, the conversation was wide ranging with diverse insights while everyone had an opportunity to contribute. Most of the conversation revolved around the original sin/blessing dichotomy and we did not have time to properly consider what the consequences of an emphasis on original blessing might be, as suggested in the discussion paper. Nevertheless, despite the church’s teaching on original sin, no one believed they were “wretches” as portrayed in the hymn Amazing Grace. Nor did Jesus. “You are the light of the world….seen like a city on a hilltop …. not hidden under a bushel,” he said. (Matt. 5:14-15).

One observation was that the concept of original sin made evangelisation difficult. Who could be attracted to a story about an angry, vengeful God, judging mankind harshly, sending his own Son to death on a cross as an atoning sacrifice? Reflecting a transactional relationship with God. Would you buy tickets to that show? We need a more credible narrative, consistent with Jesus’ core teaching of abundant love, around the Genesis story founded in original blessing, of God’s love and how we can grow and fulfill our human potential for the good of all.

The father of the prodigal son and the vineyard owner portrayed in the parables exemplify a God of unconditional love. Anthony de Mello, in one of his meditations, describes God’s love as being like a rose offering up its scent, a light illuminating the darkness or a tree offering shade – all without considering whether anyone might benefit. Love freely given.

In a recent webinar, Ilia Delio said “God is a name symbolic of divine mystery, incomprehensible. We don’t even know what the human person is; which has divine potential within.” How do we realise this potential? At his 1994 inauguration, Nelson Mandella quoted this poem by Marianne Williamson:

Let Our Own Light Shine

Our deepest fear is not that we are inadequate.
Our deepest fear is that we are powerful beyond measure.
It is our light, not our darkness, that most frightens us.
We ask ourselves, “Who am I to be brilliant, gorgeous, talented and fabulous?’
Actually, who are you not to be? You are a child of God. Your playing small doesn’t serve the world.
There’s nothing enlightened about shrinking so that other people won’t feel insecure around you.
We were born to make manifest the glory of God that is within us.
It is not just in some of us; it’s in everyone.
And as we let our own light shine, we unconsciously give other people permission to do the same.
As we are liberated from our own fear, our presence automatically liberates others.

A positive view of ourselves, made in the image of God, should give us confidence to realise our fullest human potential, to be the best that we can be. At our May meeting we shall consider some insights into how we could accomplish this.

Butterfly Series – Next Meeting

We shall consider this 30-minute video of a talk given by Rev. Dr. Matthew Fox:

Creativity: Where the Divine and the Human Meet

Matthew Fox is an internationally acclaimed spiritual theologian, formerly a Catholic Dominican priest and now an Episcopal priest, and activist. He holds a doctorate in History and Theology of Spirituality from the Institut Catholique de Paris and has devoted 45 years to developing and teaching the tradition of Creation Spirituality. He has written 37 books that have been translated into other languages over 70 times, including Original Blessing (2000) and Creativity (2005).
There is also a short pre-meeting paper to read and reflect upon, available by email and on our Facebook page, please allow yourself sufficient time before the meeting to prepare.

Our Episode 18 meeting will be held on Zoom at 6:00pm AEST on Tuesday 16 May 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au. If you are concerned about your ability to participate in these zoom meetings, we can accommodate you by simply allowing you to listen. Just let us know.

Doctrine of Discovery

Did you know that in 1455 Pope Nicholas V issued a proclamation “Romanus Pontifex” that provided legal authority to empower the Christian kings of Europe to enslave, plunder and slaughter in the name of discovery? Thus, the colonising authority of the invaders was established at the expense of the rights of the indigenous peoples.

This “doctrine of discovery” was formally repudiated by the Vatican on 30 March 2023. This doctrine has underpinned the suppression of indigenous peoples’ rights to this day and is the primary cause of the discontent we see. This abuse of their rights needs to be acknowledged and set right.

Our Newsletters & Facebook Page

Do you know anyone who might like to receive these newsletters too? You can contact us by email slsg4067@gmail.com.

We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.

Go well…

John Scoble & Robert van Mourik

oOo

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Reflection and Event: Caloundra Q PCN Explorers

Continue a reading of John Smith’s Jesus and the Empowering Influence of Friendship

Last Tuesday we discussed Chap 3 The way of the historical Jesus in John Smith’s thought provoking book. Here are a few key points:

P 55  John says ‘I don’t want to hear so much what they think the parable means, but more importantly how it makes them feel.’ However, we thought that head and heart were just as important here.

P 57  We need to stop looking for the intervention of a Messianic figure and realise that the power to change the world lies within us.

P 59-60  If the kingdom of God is within you, then God comes to visibility in your relationships with others.

P 60  Jesus did not practise ‘passive resistance’ but ‘active non-violent resistance’. I mentioned the Jason Porterfield book Fight like Jesus: How Jesus waged peace throughout Holy Week which develops the theme of active non-violent resistance.

P 61  ‘Jesus states six times that a person’s healing comes from the sacred energy that resides within . . .’ Wendy commented that in her chiropractor’s rooms is this statement ’The power that made the body heals the body.’

P 63  . . . the spirit of the sacred energy we call God will be revealed in the way we care for each other.

P 65  . . . compassion is the most outstanding unifying force among the world’s religions.

P 69  John says ‘We have a wonderful ability to block out those portions of scripture that challenge our prejudices and would prompt us to action outside our comfort zone.’ For example Matthew 5:40 ‘And if anyone wants to sue you and take your shirt, hand over your coat as well.’

Nancy related the story of how her husband Rob came home one day with a strange very dirty shirt on. He had met a down-and-out person in the park who was going for a job interview and didn’t have a clean shirt, so Rob offered to swap shirts. Good on you, Rob!

P 69  John says ‘The Uniting Church in Australia . . . raises social justice issues but the dilemma has always been how we can get this message across to congregations.’ Margaret, the convenor of our Social Justice Group, says she could certainly identify with that comment.

P 79-80  . . . when Jesus says to this woman (who anointed Jesus with expensive perfume Matthew 26:6-13) ‘Your faith has saved you’, he is saying ‘by your contrition and humble act of loving kindness, you have revealed that the spirit of God is with you.’

P 83  We need to explore the God Jesus knew before Christianity clothed him in religious language.

P 85  . . . we find Jesus in everyone we meet. I noted the wonderful Namaste greeting ‘The divine in me sees the divine in you.’

P 90  Wendy shared something she read: ‘Love is like the sun. We cannot look directly at it, but we see our world because of it and experience its many life-sustaining functions.’

P  92  John continues his theme of social justice: Our current response to asylum seekers and refugees should give us great cause for concern as people of faith.

P 101  Jesus . . . never encouraged people to let God take over their lives and their decisions, as do many modern right wing Evangelists.

P 103  Jesus himself denies the ‘Atonement’ in the parable of the ‘prodigal Son’ which illustrates God as a forgiving and loving Father when he welcomes back his erring son. Jesus thus condemns christian orthodoxy (the idea that a loving God should sacrifice his son).

P 103  John finishes the chapter by quoting Bishop Spong: ‘Go into the world and become involved, reach out to other people in love and seek out evidence of the spiritual energy we know as God in every circumstance, in every person.’

Because we missed a week, we will meet next Tuesday 25 April to discuss Chapters 4, 5 and 6. All are welcome.

Ken Williamson 

oOo

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Events x 2: Redcliffe (Q) with John Gunson

Rev. John Gunson

on his book

God, Ethics and the secular society:
does the church have a future?

A retired Melbourne-based Congregational Minister, teacher and writer, John will
present on-screen, encouraging group discussion on topics including:

1st Session: Monday 1st May, 7:00-9:00 pm
Why is the historic church (and religion) dying?  Understanding ourselves in our
secular society.
2nd Session: Monday 5th June, 7:00-9:00 pm
What is the church? And who is Jesus? What has the historic church to do with Jesus and
the Jesus movement? Can it live again in a new form? Is it about more
than social justice?

Please request the Zoom link from the convenor at
browniw5@optusnet.com.au, including your name and e-mail address

or gather in person
in the Ocean Room, Redcliffe Uniting Church, 1 Richens St., Redcliffe

For an excellent review of John’s book go to Crosslights

“The church’s theologians unfortunately are no help to clergy and lay people who are confronting difficult questions in today’s world because they see their task as defending orthodoxy rather than the disinterested search for truth. On the other hand this book is courageous, honest, helpful and hopeful. You won’t find anything else quite like it.” Rev Colin Johnston

The sessions will begin at 7 pm sharp. Tea and coffee will be available mid-session.
All are welcome, and all points of view are respected.

oOo

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Reflection: Group Response to Geering Sermon and event reminder

Thanks to one of the groups at last month’s gathering of the Merthyr Road Explorers for this summary of their conversation:

Do we need a creator?                                                               

 (Group Reflections on a sermon by Sir Lloyd Geering)

‘Do we need a creator?’ asked Lloyd Geering and that set our small discussion group off on a merry trail. No-one had an immediate opinion. We were all from a traditional Christian background and immured in the idea there was one,  so what was there to say.

Geering in his sermon made the point that evolution has caused us to face the reality of ever- changing growth and development, new world views needing new responses… so what we once thought of as God making/creating, are now thought of as natural, scientific processes–evolving over time.

Then Kevin said: ‘We are part of a new Ecological Civilisation—where connectivity is fundamental. It’s an ecological civilization based on the all-encompassing symbiosis between human society and the natural world. Human activity would be organized, not merely to avoid harm to the living earth, but to actively regenerate and sustain its health.’

Bev: ‘Whoo!  Say that again, please… in English!’

‘World views have changed significantly over the past thousand or so years. Science has helped us realise that humanity and the environment are deeply interconnected. We rely on nature and in turn must nurture the earth.’

Kevin further explained that an ecological civilisation assumes we live within beliefs and practices that hold that everything is interrelated. We must challenge a culture of selfish individualism and confront the consequences of living in ways driven by competitive impulses.

Bev: ‘According to Pierre Teilhard de Chardin (a Jesuit and paleontologist who wrote about evolution) humanity is evolving and evolution has a goal.’

Rodney wondered:  ‘Are we going to live long enough to evolve?’

Bev:  ‘Good point!  We’ve made quite a mess of the world. Our greed and selfishness has almost finished it off. It wouldn’t be at all surprising if humanity (like the dinosaurs) was wiped out and possibly even by an ecological disaster we ourselves had created.’

Since the middle 1800’s, with the invention of the powered machine and the knowledge from science growing exponentially, humanity has become the key factor in change throughout the world. There are a lot of positive outcomes of this, but on the negative side, bull-dozers have ripped through forests. Rockets have soared into space leaving rubbish behind. Nature has been exploited shamelessly. Moreover, we—humanity, now has the responsibility of repairing the damage and very little time to do it.

Science arose in opposition to religion and has assumed primacy. Traditional religion has been in decline as many of its ideas have been challenged. Key among the challenges is the idea of evolution. But it is no longer reasonable for religion to ignore evolution and many religiously-aligned people have accepted that the world has changed and their views on life and theology must also change.

‘Religion’ and ‘religious’ ideas must be properly aligned to the way we now see the world, and our human experience of it, at our point in time. Religious ideas must be related to the context/culture in which we are living. It is important that new ways of seeing the world are vigorously expressed. Theologians have been doing this for some time now and new views are better understood… but it’s a slow process. Sometimes we only understand in hind-sight where our journey has taken us.

That’s the point of the Lloyd Geering message. We are on a journey of discovery, and we can enjoy being part of the process… everything we do, each action, each commitment makes a difference.

Kevin: ‘What we think is that CHANGE  happens at the edges… we must look for it in the ‘margins’. Slowly, slowly, society changes. We are part of that process. Everything we do… large or small… contributes to it.’

Bev: ‘What fun!   It is at the point where two edges meet that change happens… like the shore and the sea or two people with different insights.’

Joy: It may not be an ecological disaster that wipes us out… but what about world events like the Ukraine War… and Putin… there is a lot of pain and injustice in the world—life is far from enjoyable for so many. Do we just WAIT for something to change, for Putin to have a change of heart or to use nuclear weapons??? I am a person of hope… but I cannot make sense of aggression, suffering and injustices. I can’t even PRAY for them to stop because “God“ does not control that!!

Bev: ‘Pain and hurt are part of the nature of things.’

Evolution… from atom to algae, plants to people… is full of struggle. It’s focussed on ‘growth’ and the strongest (?),  smartest(?) get a ticket to the future. The evolutionary method is based on cause and effect. Mathematics even. It doesn’t seem to have the slightest care that plants or animals or people are hurt or may be destroyed. Its simple, singular motive is ‘progress’.’

And yet:

Bryan: ‘There is a life force in the world, encouraging us to LOVE. It is a goal for humanity to strive for, a motive for hopefulness. For me, love is the glue of our new society. This deepest ‘agape’ love (the highest and purest form of love) will be the bridge that unifies humanity; it will be the essence of our total giving, total forgiving, benevolent sacrifice and the means of total transformation and renewal of our new society, bridging the possible barriers of race, religion and nationality. It will build community that is lasting, forgiving and all encompassing. We already have models of this new world lifestyle through former years in people like Mother Teresa, Gandhi, Martin Luther King and St Francis.

Bev: ‘I like listening to Songs of Praise on Sunday mornings. You wouldn’t catch me inside a church these days, but I can’t help thinking that the hopefulness, joy and meaning I see as people in the congregation are singing, is what we need in the world. Perhaps it’s my memory of pleasant days in the past when I believed the words whole-heartedly, even though now a lot of the words/ theology need changing… perhaps it’s the music that touches my heart. Perhaps it’s something else.’

All: ‘We like listening to Songs of Praise too!’

Afterthought by Joy:  Even Songs of Praise is changing– years ago it was a program recorded in Australia in a local church (I remember one at Coorparoo Methodist when I was much younger) … in recent times it now has a few hymns/songs but also interviews with people to show how a focus church reaches out to connect with its community/or take on ecological projects etc…

 Kevin: ‘We are part of a MORPHOGENIC  system… a system that allows for growth, creativity and change… In all fields of energy, values and attitudes change and move… compassion, hope, love may be responses to changing circumstances/new forms of life…’

Bev: ‘Oops… What does ‘Morphogenic’ mean?’

‘Morphogenesis is a biological process that causes a tissue or organ to develop its shape by controlling the spatial distribution of cells during embryonic development.’

Bev: ‘Nope. That doesn’t do anything for me.’

‘In psychology, morphogenesis is the development of the form and structure of an organism.’

Bev: ‘Getting closer. So… “it’s a system that allows for growth, creativity and change… in all fields of energy, values and attitudes change and move… compassion, hope, love.” Aha! That’s what you said. Now I understand. Times are changing, and the world is built (created?) in such a way that we can grow our understanding and change as well.’

In fact, that’s exactly how nature operates. It’s a dialectic… something happens; there’s a response. That’s how plants and insects have developed a multiplicity of defences against predators.

In some ways, humanity has been stuck in habits and traditions and fixed ways of responding. In future, we will be less constrained to follow belief systems that do not suit us or the world we live in. We will respond to experience more readily and live in a more authentic way.

ACTION:

Bryan: ‘Let’s all write a one page version of “How my thinking has changed”… briefly outlining our journeys, life experiences, growth… so we can know one another (connect) better and feed each other (grow and change)’.

Note: This month’s discussion at Merthyr Road (Wednesday 26th April) will pick up on this suggestions.

 oOo

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Event: Dayboro UC Explorers

Our Explorers group after morning tea on Sunday will be looking at “Change- the Impermanence of all things” and starting with a focus on the well known passage from Ecclesiastes:
Ecclesiastes 3:1-8 NRSV
For everything there is a season, and a time for every matter under heaven: a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to throw away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to throw away; a time to tear, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for peace.
Remember the song with melody written by Pete Seger? Here is a link to refresh your memory. The beautiful singer is Judy Collins
  1. What is your feeling about the sentiment expressed in this passage?
  2. Do you agree with all of it?
  3. What have you observed that is changing in your world?
  4. What seems to stay the same?
  5. Are you happy about this?

We will look at Religion and Social Change 101 and discuss the role of the church in a changing world and in particular in a local community where values are rapidly changing.

Details of the venue:

Dayboro Uniting Church, William Street, Dayboro Q

Church service: 9am, Morning Tea 10am, Explorers 10.45am. Come for all or some!

Paul Inglis psinglis@westnet.com.au

oOo

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Event: PCNV Melbourne

 

 

You are invited
To explore how the Christianity we choose
influences how we live.
 

A series of In-person and Zoom events.
A Progressive Christianity team and guest leaders look at respected writers and significant turning points in Progressive Christianity.
For each event some of the team will share their personal experiences of how their lives have been influenced by these perspectives.

___________________________________________________________________Sunday 23 April 3.00pm to 4.30pm
“IT IS ALL ABOUT LIVING”
Thank you John Shelby Spong!

Guest leader: Dr Val Webb. Team:  Dr David Merritt, Anne Page
___________________________________________________________________  

Sunday 28 May 3.00pm to 4.30pm
“LIVING IN THE 21ST CENTURY”
“Look around. Stop looking back 20 to 30 centuries so much”
Thank you Lloyd Geering

More in June
Exploring Westar scholars for influences on how we live.

For each event a well-known Progressive Christian writer is quoted to present the contributions of Progressive Christianity:
We honour the thinking of scholarly writers by exploring insights for how we live in Australia in the third decade of the 21st century:
in person for lively discussion

at Stonnington Uniting Church, 57-59 Burke Rd. Malvern East
or online by Zoom

This meeting will be live streamed via Zoom for those unable to attend physically.

https://us02web.zoom.us/j/89498359894?pwd=ckRRbTl1L1VUK2JTd2FQNFBCRkh2dz09
Meeting ID: 894 9835 9894 Passcode: 276516

The Progressive Christian Network of Victoria, www.pcnvictoria.org.au

oOo

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Reflection: A Survey of Scholarly Doubts on the Empty Tomb

Scholarly Doubts on the Empty Tomb

From the Jesus Tweezers blog authored by Scott Bignell Studying Judeo-Christian Origins has been a passionate hobby of his for the better part of a decade. The Jesus Tweezers blog is designed to give Scott an online space to publish his thoughts on anything and everything related to Judeo-Christian Origins.

“We are regularly told by Christian Apologists that the scholarly consensus on the historicity of the empty tomb is strong enough that it can be counted as a “fact”. Is that so? In this thread, I intend to create a list of modern scholars and their comments that would beg to differ. I’ll edit the post as I find more. So stay tuned.”

For the article go to:

Scholarly Doubts on the Empty Tomb – Jesus Tweezers (home.blog)

oOo

 

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Report on Event: Caloundra (Q) Explorers

Dear Explorers

Yesterday was the first week of our study of John W H Smith’s Jesus and the empowering influence of friendship: Why gracious living is more importantthanrightbelief.

P 5-6  We started by reading the wonderful poem We are his mates from A bloke called Jesus by Pro Hart and Norman Habel.

Opening gambit

P 7 . . . 2000 years down the track, people are still claiming to be his friend and are modelling their lives on his example. It is my firm belief that if Christianity does not personally engage with individuals in everyday life and if necessary challenge the wider community in which it is embedded, it will continue its rapid slide into irrelevancy.

P 11 . . . both Luke (17:20-21) and Thomas (Saying 113) state that the kingdom or ‘realm’ of God is within us. If we believe this message of Jesus that the realm of God is in each person, then by sharing with each other we are bringing to visibility the sacred source of energy we call GOD.

P 17-19. We read Michael Morwood’s prayer, which nicely sums up the theme of John’s book.

Our prayer today

iIs a prayer of resolve

a prayer of determination

that we, each one of us,

will do whatever we can

however small

in whatever way

to bring the real dream of Jesus

to fruition

in our lives

and in our world today.

The significance of friendship

P  27  . . .the evils of the world are the responsibility of each and every person and will only be corrected through gracious living and caring relationships, and not through the intervention of a sacred being with human characteristics that resides ‘elsewhere’.

P 31  We appreciated this quote from Jean Vanier: ‘ We are not called by God to do extraordinary things, but to do ordinary things with extraordinary love.’

P 38  Progressive Christianity is a non-denominational approach to faith and spirituality that places an emphasis on how people live rather than on correct beliefs; and recognises in the person of Jesus there is a human life living in harmony with the Spirit of God.

P 39  Rev Steven mentioned that if we hold our understanding of Christ too tightly we make a fist with our hand. However, when we hold our faith lightly, our hands remain open. Fists make for weapons, and often times cause pain. Whereas an open hand makes offers welcome and is ready to receive.

P 40  Research by Kitestring indicates clearly that supportive relationships not only improve our health but there are indications that the benefits extend beyond our individual wellbeing to issues of social justice for all people.

The empowering elements of friendship

P 50  We took time to reconsider Martin niemoeller’s famous quote: When the Nazis came for the communists, I didn’t speak up because I wasn’t a communist. When they came for the Jews, I didn’t speak up because I wasn’t a Jew. Then they came for the trade unionists, but I didn’t speak up because I wasn’t a trade unionist. Then they came for the Catholics but I didn’t speak up because I was a Protestant. Then they came for me and by that time there was no one to stand up for me.

P  51  Make time to love people face-to-face not keyboard-to-keyboard.

Next week we look forward to studying Chap 3 The way of the historical Jesus.

Ken Williamson

oOo

 

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Post Easter Reflection: The Resurrection – a focus on the present rather than the hereafter

The Resurrection calls us to pay attention to this life.

Thanks to Rev Dr John Squires (UCA-Canberra) for this considered reflection on the significance of the weekend we have just experienced.

John has made available to us his recent script from Easter Sunday. It appears in his very interesting and informative blog:

“On Easter Sunday, all attention is rightly on Jesus, risen from the dead. “Christ is risen”, we greet each other, with the expected reply, “He is risen indeed”. Risen, to new life; risen, as a sign of the future life we are promised; risen, soon to ascend, to be “seated at the right hand of the Father” in heaven. Alleluias are rightly sung on this Easter day, and in this Easter season!

“So our attention is, in effect, directed away from here, on earth, towards the heavenly realm. Indeed, the Gospel for Easter Sunday this year appears to point us in that direction, as Jesus speaks to Mary Magdalene in the garden: “Do not hold on to me, because I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God’”(John 20:17).

“The same orientation is found in the story of the walk to Emmaus, where Jesus says to those walking on the road with him, “was it not necessary that the Messiah should suffer these things and then enter into his glory?” (Luke 24:26). “Going to glory”, of course, is a popular euphemism for dying—going to heaven; even in biblical usage, entering into glory is to be in the direct presence of God (Exod 40:35; 2 Chron 7:2; Isa 2:10, 19–21; 1 Cor 15:42–43; 2 Cor 3:7–18). And that is where Jesus goes.

“A popular (mis)understanding of Christianity is that it is about using this life as preparation for the life to come in the future. Faith, in this view, is about repentance now and obedience in all we do on this earth, so that when we die, our souls will rise to heaven, we will be commended as a “good and faithful servant”, and invited to “enter the kingdom of God”—or, in the common popular perception, step through the pearly gates into a heaven filled with angels, playing their harps and singing their songs of eternal praise and adoration.”

To read the rest of the reflection go to:

The resurrection calls us to pay attention to this life (Easter Sunday)

oOo

 

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Opinion: The Voice and Meditation on Conflict

In affliction I am presented with a choice: surrender to the hopelessness brought upon us or to reach for hope?()

Stan Grant says:

“This Holy Week I have sat with affliction.

I have pondered the great suffering and abandonment in our world.

I think of those who know war, famine, oppression; children torn from their families; those who die lonely deaths in dark places. Those who live under the yoke of injustice.

Why?

For a First Nations person and Christian there is no more chilling prayer than the prayer of the forsaken.

The French philosopher and Christian mystic, Simone Weil, called affliction “the chill of indifference”.

It is, she said, “the metallic chill that freezes all those it touches down to the depths of their soul”.

Affliction is the cold hand of fate. The afflicted know that cold touch. First Nations people, the poor, the sick. The LGBTIQA+ people recently attacked outside a church by others proclaiming the word of God.

Simone Weil said of affliction that it “is anonymous. It deprives the victims of their personality and turns them into things.”

The afflicted cry out: Where is God? How can a God who wills all, allow such horror?”

To read the full article go to:

As we debate the Voice, I can’t think of a more profound meditation than affliction – ABC News

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Event: Merthyr Road (Q) Explorers (PCNQ)

 

Our next gathering will build on the excellent discussion we had last month focused on the paper “How my thinking has changed” by Sir Lloyd Geering. This paper resonated with the life experiences of many, so we decided to make our April session one that looks at our individual experiences of changing our thinking. Participants are invited to prepare for this session by writing a few words about how their own mind has shifted over the years:

What were your basic religious values when you were very young, a youth and now?

What were the influences that caused you to have these thoughts?

Did you read a special book, speak or listen to someone influential, or just evolved your thinking over time?

When we move into small groups, this will give us some good discussion starters for some robust conversations.

Date: Wednesday 26th April

We meet at Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.
A donation of $5 towards costs is appreciated.

Enquiries: Paul Inglis – psinglis@westnet.com.au

oOo

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NEWS: ‘I swear by Almighty God’: research reveals juror bias

Thanks Tim for drawing our attention to this research within the legal world.

By 4 April 2023 for the Law Gazette (UK)

Defendants who do not ‘swear by Almighty God’ in court are more likely to be found guilty by jurors with strong religious beliefs, a study published today in The British Journal of Psychology suggests. The research has prompted Humanists UK, a group representing non-religious people, to call for an end to defendants swearing an oath in front of jurors.

The research was conducted by Professor Ryan McKay of Royal Holloway, Dr Will Gervais, of Brunel University, and Professor Colin Davis, of University of Bristol.

It consists of three studies. The first study explored whether court witnesses who choose to swear an oath are more religious than those who choose to affirm. Two in 10 who chose the oath did so because they believed it was the more credible choice.

Jury seats

Humanists UK has called for an end to defendants and jurors swearing an oath in court

The second study explored whether the type of legal declaration made by defendants in a trial can influence perceptions of their probable guilt. A hypothetical defendant who stood trial for the murder of his wife was perceived as slightly more likely to be guilty when described as choosing to affirm than when described as choosing to swear an oath.

The third study explored whether the type of legal declaration made by defendants in a trial can influence the trial outcome. Participants were sworn in as jurors in a mock trial and 28% chose to swear an oath. Mock jurors who swore an oath found those who affirmed guilty at a higher rate than those who swore an oath.

McKay, who led the study, said: ‘If taking the oath is seen as a sign of credibility, this could lead to discrimination against defendants who are not willing to swear by God. An earlier proposal to abolish the oath in England and Wales was defeated when opponents argued that the oath strengthens the value of witnesses’ evidence. This is ironic, as it seems to acknowledge that swearing an oath may give an advantage in court.’

Humanists UK suggests the oath should either be abolished, with only a secular affirmation allowed, or religious people swear an oath in private in front of court officials, away from the jury.

Richy Thompson, director of public affairs and policy at Humanists UK, said there was no reason why jurors should know a defendant’s religion or belief. ‘Given that prejudice based on religion or belief is still too common in the UK today, it would be best to reform the oath and affirmation system to one that doesn’t reveal this information to jurors,’ Thompson said.

Go to Juror Bias to see the discussion on this work.

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Reflection for Good Friday: This is My Body; It Is All I Have.

Thanks to Rev Glenn Loughrey for this thoughtful piece.

 

Exile – A Self Portrait of an Aboriginal Man – Glenn Loughrey 2017

When you have been completely dispossessed of all that has meaning you have no-thing left but your body. You have no voice, no language, no country, no hope – all has been taken from you by those who possess you and you are left with only what you have on – your body.

You wear your body as both a form of defence and of attack against those who continue to commit genocide through policies designed to embed our hopelessness and voicelessness. We are all people of place and context and once the connection to these has been severed without any hope of reconnection, a deep sense of powerlessness sets in. You are powerless to be who you are when you are taken from the place that defines your language, tradition, lore, and spirituality.

This is not just the experience of first-generation exiles but is handed on in the DNA of those who follow. Cross-generational trauma or powerlessness continues and is experienced both consciously and subconsciously by those who come later. Some know why they are the way they are; others are never sure. They just know the shame of being wrong, not grounded, not belonging, and don’t know where it comes from.

Your body carries the memory of a past home and desires to return. It carries the memory of the hurt and grief involved in losing such a precious possession and strives to be heard as you wish to be heard. Yet you have no voice, it has been stolen and given to another to speak on your behalf, to decide if you are worthy to be heard, and when and on what matters you will be heard.

You are in exile, not heard, not seen and invisible to the rest of society which only sees you as an issue to be resolved and not as a person to be respected, not as a person with a voice. What do you do with the trauma, all the grief and loss, all the anger and anxiety if there is no one who recognises you as a real human, not an object to be used to fund the Aboriginal industry – welfare, medical, prison, police and more? The statistics on prison numbers and children in out-of-home care remind us that our bodies fund an entire industry for non-Aboriginal institutions to profit from.

It is our bodies and our children’s bodies that society values, not because we are human but because they can be used to fund the ‘helpers’ it has been decided we need. It is our bodies that universities and private schools seek to black-clad their profit-making exercises when they can point to a black body now acting like a white body. It is our bodies’ people cheer when our young men and women, run fast, kick goals, score tries or achieve a feat that makes us proud.

These are the same bodies heckled loudly and without fear with racial abuse, or whitesplained to when you think they need white knowledge to put them straight, or question the colour of their skin, or how they got their degree or house, or challenge their lived experience with your considered opinion. And more.

For the complete article go to: This is my body: it is all I have 

oOo

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St Lucia Group news, book review, event, links.

St Lucia Spirituality Group
Newsletter March 2023

Greetings
Our March meeting on Zoom was attended by 13 – even though several of our regular attendees were unable to be present. New faces and ideas are always welcome. We discussed matters raised by Kevin Treston in his discussion paper “Where to now for the Christian Story.” The discussion was thoughtful and wide ranging, including many perceptive insights. If we are to grow in our faith, we must be able to critically question some long held beliefs and determine through our own study and reflection what we believe to be true. That is a sound foundation for an adult faith, isn’t it?

Original Sin or Original Blessing?
The concept of original sin is well known and deeply engrained in our psyche. First proposed by Augustine in the fifth century, it has greatly influenced Church dogma including Atonement Theory, the idea that Jesus died on the cross for our sins. Yet this presents a negative view of human development, that even before we were born our character was stained by something we did not do.

In the thirteenth century, an alternative proposition was debated by the Dominicans – who supported the concept of original sin – and the Franciscans who proposed another view based on Genesis 1 – the concept of original blessing. The Dominican view prevailed although the Franciscan view was accepted as a minority view, but rarely taught or publicised. For example, the doctrine contradicts the actual experience of parents who intuitively know that their newly
born children are not born with any inherited moral blight of sin, but inherit a propensity for choosing both good and evil as they mature.

At our April meeting we shall examine the consequences of this focus on sin. Is it any wonder that the pews are emptying? As Richard Rohr writes, “I believe this is the key reason why people do not so much react against the Christian story line, like they used to; instead, they simply refuse to take it seriously.”

We shall also consider the Franciscan arguments for the alternative concept of original blessing and, more importantly, what some consequences on our theology might be if this concept of blessing underpinned our faith.

Butterfly Series – Next Meeting
We shall consider a discussion paper tracing the history of the doctrine of original sin and its impacts along with the alternative concept of original blessing and its potential impacts.
This paper is available on our Facebook page or you can simply email us and we’ll send it to you. There is no obligation to join our meeting.

Our Episode 17 meeting will be held on Zoom at 6:00pm AEST on Tuesday 18 April 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.
If you are concerned about your ability to participate in these zoom meetings, we can accommodate you by simply allowing you to listen. Just let us know.

Book review: The New Spirituality – An Introduction to Progressive Belief in the 21st Century by Gordon Lynch. (2007)

John writes: “Since my retirement from paid work approximately 10 years ago, I have had time to indulge my interest in religion and spirituality. Through my reading, I have developed views that are critical of some aspects of my Roman Catholic Church and a relatively progressive worldview that is accepting of the value of other religious traditions. It is not surprising therefore that I found Gordon Lynch’s book extremely interesting.

Lynch, a Professor in the Sociology of Religion at Birkbeck, University of London, traces the emergence of a new generation of progressive religious thinkers and organisations since the 1950s. He suggests that the term “progressive” religion tends to denote at least one of two things. Firstly, it normally indicates a commitment to understanding and practicing religion in the light of modern knowledge and cultural norms. A second defining feature Is a sympathy with, and often engagement in, green and left of centre political concerns.

His analysis suggests that progressives are a small percentage of the population (between 1% and 3%) and are generally found in groups of less than 100 members or organisations of up to a few thousand. Despite collaboration between these groups and organisations, Lynch does not expect that a new cohesive religion will develop from their common values.”

Christians who hold that the Church is a divinely ordained entity existing parallel to the human condition will resist these progressive views. However, those who believe their faith calls them to actively experience and live life in abundance (John 10:10), will pursue their quest for truth cognisant of the interrelationship between the knowledge of modern science and their experience of religion.

On our Facebook page John has posted a three-page document, in which he has extracted the most salient paragraphs. This may help you to decide whether you wish to read the book.

Our Newsletters & Facebook Page
Do you know anyone who might like to receive these newsletters too? You can contact us by email slsg4067@gmail.com. We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.
Go well…
John Scoble & Robert van Mourik

oOo

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Event: Redcliffe Q PCN Explorers- Greg Jenks “One Jesus, many afterlives”

Based on the forthcoming 3-volume book Afterlives: Jesus in the Global Perspective.

Rev Dr Greg Jenks.

Brisbane-based international Anglican scholar.

Monday 3rd April, 6-8pm.

The Ocean Room, Redcliffe Uniting Church, 1 Richens Street, Redcliffe. Parking on-site.

Coffee/tea and snacks at 6pm.

Dr Jenks is the Excecutive Director, Centre for Coins, Culture and Religious History, St John’s Cathedra, Brisbane; Coin Curator for the Bethsaida Excavations Project, Israel; and Fello of Westar Institute, Willamette University, Salem, Oregon.

All are welcome, and all points of view are respected.

oOo

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Book Review: The Bible for Grown-Ups

Thanks to Warren Rose (Dayboro Explorers) for drawing our attention to this book which backgrounded his seminar on the historical Jesus last Sunday.

Author: (the late) Simon Loveday

His last project was The Bible for Grown-Ups (2016), a study of the history, text and context of the Bible, and he received the wonderful news of its publication shortly after his diagnosis with cancer. He faced his illness with exceptional determination, speaking on Radio 4, at the book launch and at literary festivals up until the week in which he died.

He studied social anthropology at King’s College, Cambridge, French and German at University College London and English at Merton College, Oxford. He discovered the work of the Canadian scholar Northrop Frye, a key intellectual influence, and a book, The Romances of John Fowles (1985), grew out of my father’s studies.

After teaching in Salisbury, Wiltshire, at the University of East Anglia and at Oxford, Simon joined the University of Oxford Delegacy of Local Examinations. He described the move as “a watershed”, providing a vision of how exams could be designed to promote good teaching, not the other way around.

He took this vision into the psychological sphere and joined Mosaic, a management consultancy company in Bristol, trained in Gestalt therapy and became a pioneering promoter of psychological profiling in business. Simon later joined K2 Management Development and trained as a family psychotherapist. Most recently he was involved in developing and delivering courses for the NHS at Keele University.

From the Prologue:

“The book is theologically neutral. It neither requires, nor rejects, belief. What it tries to do is to help intelligent adults to make sense of the Bible – a book that is too large to swallow whole, yet too important in our history and culture to spit out. How do we approach the Bible, not with the naivete of the child, but with the maturity of the adult? How can we read the Bible with our brains in gear? The purpose of this bool is to do just that…..

“There is a childish way of thinking about the Bible – but what is an adult way? What, in short, would be ‘the Bible for grown-ups?

“The intention of this book is not to break new ground, nor to be contentious. There is a huge amount of careful, thoughtful, and fascinating biblical research and scholarship from the past two centuries but all too often it does not get over the academic frontier. This book seeks to make that research more widely known, in terms that the general reader can understand.”

The book is divided into three parts –

The Old Testament – structure, authority, historical context, structure and purpose, as history (is it true?), as morality (is it right?), read scientifically, who wrote it, multiple messages.

The New Testament – the world of Jesus, structure and purpose, as history and morality, the historical context, who wrote it?, who did Jesus think he was?.

A Vision of Freedom – Is there a different way to read the Bible? A literary appreciation. The sum of the parts: reading the Bible as a unity.

This a great resource for average critical thinkers who enjoy the reduction of the complex to a much simpler discourse without losing credibilty. It would be useful in discussions about interpretation, contextualising, knowing the background to the characters especially Jesus.

Recommended.

Paul Inglis 28th March 2023.

oOo

 

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Event: Merthyr Road (Q) Explorers (PCNQ)

Friends of PCN

Everyone is invited to join in at Merthyr Explorers on Wednesday 29th March.

We will focus on the paper “How my thinking has changed” by Sir Lloyd Geering (celebrating his 105th birthday!) as found on the UC Forum site . You may find the posted comments of interest also.
Please print and bring a copy to the meeting. The session will start with a recording of a 15-minute interview with Sir Lloyd Geering.

We meet at Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.
A donation of $5 towards costs is appreciated.

Still exploring ….
Desley Garnett

oOo

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Resource: The Uluru Statement from the Heart

Thanks to the UCA Queensland Synod for supplying this link:

The Statement – Uluru Statement from the Heart intro video

Professor Megan Davis, member of the Referendum Council, reads out the Uluru Statement from the Heart for the first time in history on the floor of the First Nations Constitutional Convention:

The Statement – Uluru Statement from the Heart content  and scroll down to LISTEN.

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Resource: An Easter Reflection – from Rex Hunt

Thanks for this timely input to our posts Rex. For personal or public use at Easter.

© Rev Rex A E Hunt, MSc(Hons)

9 April 2023

RESURRECTION PROVES LITTLE.  A ‘PASSIONATE’ LIFE

WELL LIVED, DOES…

(Background) Today is Easter Day.

Today we celebrate life over death.

This day we celebrate changed possibilities.

And give thanks for the Spirit of Life visible in Jesus,

visible in each one of us,

visible in people in all walks of life…

As we do celebrate, we also acknowledge that all we have

are the stories, shaped and reshaped and told orally,

by people of faith from generation to generation.

No logical, scientific proof of a ‘bodily’ resurrection.

No videotape of an empty tomb.

No seismograph of an Easter earthquake.

Just the stories.

That in the midst of brokenness, healing stirs.

That in the midst of darkness, a light shines.

That in the midst of death, life is breaking forth.

That when all seems gone, hope springs eternal.

oo0oo

Easter Day is traditionally regarded as the most important day

in the liturgical life of the church.

Christmas doesn’t hold a candle to Easter!

But mention the ‘R’ word—’resurrection’—and immediately those

familiar with this term will assume we are referring to Jesus’ resurrection.

This is because we only ever hear about resurrection in relation to Jesus.

Well, maybe I had better modify that claim.

There have been sitings of Elvis out Parkes way, each year,

and for several years now!

Stephen Patterson, a biblical scholar, and from whose writings I have often quoted,

picks up this general notion when he says:

“The resurrection is unequivocally Jesus’ resurrection for us. This is because most of                         us do not really believe in resurrection from the dead, except, of course, in the                                   case of Jesus. He is in a class by himself.” (Patterson 2004:104)

But then Patterson goes on to suggest that this way of thinking places us in a completely different mindset from those ancients.

“For ancients, resurrection is quite possible… The hard part would have been                                    believing that Jesus, a nobody, had been raised from the dead…” (Patterson 2004:106)

Now over the years much ink and blood, sweat, and tears, has been spilt

over ‘what is’ and ‘what is not’ considered

to be meant by the term ‘resurrection’.

And that includes all the problematic stuff argued by a bloke we call Paul!

And the thousands of trees chopped down in the name of an empty tomb!

And whether or not the ‘resurrection’ was a ‘bodily’ event in the life of Jesus!

All this, while noting none of the gospel storytellers

provide an unambiguous, totally convincing account!

Now according to the laws of averages,

you have probably heard much, if not all, of this before.

From others.

And now from me.

Which makes crafting sermons on Easter morning difficult to preach,

because I always feel there may not be much that can be said on this day,

that hasn’t already been said before.

So at some personal risk let me offer some of my thoughts.

Maybe they will gel with some of yours.

Maybe they will conflict with yours. Challenge you to the core.

But they are mine, gleaned over time, as a result of serious study.

And in the company of a group of 21st century biblical scholars

whom I trust and respect.

Indeed, some I am proud to call friends!

I invite your careful listening.

oo0oo

Jesus died.

He was killed—murdered—because of what he said and for what he stood for.

Those close to him, we would claim, were both surprised and shattered.

Stricken with fear and grief, they were in no mood to be

looking for that ‘silver lining’

that supposedly comes with every cloud.

But some people did think about his death.

And all we have of that time and that thinking, are the stories,

shaped and reshaped and told orally by people of faith

from generation to generation.

Yet it is in those stories, I would also claim, they were saying something important,

not about his death,

but about his life.

True, his death mattered to them.

But only because his life mattered more…

Especially when they heard him say something,

or do something, that moved them, deeply.

So they began to speak of his death in ways that affirmed his life.

And they came to see he stood for something so important

he was willing to give his life for it. (Patterson)

That something was the vision of life called the realm or empire of God.

And they came to reaffirm their own commitment

to the values and vision stamped into his life

by his words and deeds.

They believed that “in his words were God’s words.” (Patterson 2004:127)

          And that his vision of a new empire,

cultivated by him among them long before he died,

no executioner or cross could kill.

Jesus was dead.

But he was not dead to them.

His spirit was still coursing through their veins. (Patterson)

Likewise, when we believe in this vision of a possible new empire,

we too can reaffirm our commitment

to the values and vision, and a ‘resurrection’ invitation,

to live life deeply and with zeal.

To be embraced by life, not scared of it.

In all its particularity.

Because life can not remain visionary!

It must be concretely practised.

It must be ‘a way of life’.

Because resurrection is not just a collection of stories

about a so-called once-only event in the past.

Resurrection can and does happen every day!

oo0oo

 

Easter.

Resurrection.

          Not in what happens after death, but what the knowledge of the

words and deeds and the way of the one we call Jesus,

does for our lives… before death.

Easter is all around us. We need Easter.

In the midst of a world and of humanity hanging on by a thread,

we need some Easter hope.

It isn’t hard to see, if we will see.

And in memory of a former colleague—who died way before his time, due to Covid—

let me share some of his Easter comments written nearly fifteen years ago…[1]

 

I see Easter in those who daily battle the bureaucracies

on behalf of our creeks and old-growth forests.

They sometimes succeed.

 

I see Easter in those who make music, art and dance

and who draw out the creativity in others.

I see Easter in those who take time to notice the beauty of nature

and who invite others to notice as well.

I see Easter in those who use their minds to unlock the secrets

of our amazing planet and vast universe.

I see Easter in those who struggle with illness

yet engage life in the moment, as it is.

I see Easter in those who grieve deeply the loss of a loved one,

and through grief witness to the gift of love

that is more powerful than the grave.

I see Easter in those who despite the daily grind of it all,

educate our children and open their minds and hearts.

I see Easter when spirits are re-energised, commitments renewed,

and when we can see just enough light to take another step.

I see Easter in children who love bunnies and eggs.

Yes, Easter is also about bunnies and chocolate eggs and Easter lollies—in moderation.

oo0oo

 

Easter.

Resurrection.

          And whatever it might mean to say today, ‘Jesus is alive in our midst’,

as traditionalists are won’t to aggressively claim,

“it must above all else mean that he somehow still offers us the vision of a new Empire, into which we are still invited in a real way… a real invitation into a way of life we can           see reflected in his own life. When the life of Jesus no longer matters to those who                                    would claim him as Lord and Savio[u]r, then the life that changed the lives of many                                  finally will have come to an end.” (Patterson 2007:80)

Bibliography

Patterson, S. J. “Killing Jesus in (ed) R. J. Miller. The Future of the Christian Tradition. Santa Rosa. Polebridge Press, 2007.

Patterson, S. J. Beyond the Passion. Rethinking the Death and Life of Jesus. Santa Rosa. Polebridge Press, 2004.

Shea, J. The Challenge of Jesus. Chicago. Thomas More Press, 1975.

(In memory if John Shuck… RIP mate.)

[1] John ‘Andy’ Shuck (1961 – 2021)

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Opinion: Just War Theory Part 1

Thanks to Paul Wildman for this link.

from Frontline Study with Fritz Foltz

Christians have two options when it comes to war. They can either be strict pacifists, or they can espouse a just war theory. The latter is not that easy. Certainly, one of the most difficult ethical issues is drawing up moral guidelines for fighting wars. At every step, you must prevent national self-interest from trumping all other considerations.

Still, most people feel there should be some kind of accountability for actions, even in warfare. That includes rules about entering a conflict, agreements on fair conduct during it, and responsibility after it ends…..

To read the whole article and explore other topics with Fritz go to:  Lesson 5: Just War Theory (Part 1) : Frontline Study

oOo

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Event: How does the Bible influence your life?

 

“How does the Bible influence your Life?”
Thank you John Shelby Spong!
Guest speaker: Rev Dr Lorraine Parkinson


Stonnington Community Uniting Church
Cnr Burke Rd and Coppin Street Malvern East

Sunday 26th March 2023 commencing at 3.00pm
This meeting will be live streamed via Zoom for those unable to attend physically.

https://us02web.zoom.us/j/89498359894?pwd=ckRRbTl1L1VUK2JTd2FQNFBCRkh2dz09
Meeting ID: 894 9835 9894 Passcode: 276516

oOo


Everyone Welcome

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Reflection: A Voice and the Sacredness of Nature

As a further response to the recent article from Rev Dr Lorraine Parkinson, A (much) Wider View of a Voice to Parliament, we asked Dr Richard Smith to share some of his most recent sermon on Being Born Again.

A VOICE and the SACREDNESS of NATURE

Pondering a sermon on being Born Again from John 3:1-17. I concluded that this idea must have entered Aboriginal consciousness from nature itself, which is being continuously Born Again as part of the evolutionary process. In this process our trees are forever shedding leaves and bark to grow new ones and to produce flowers, nectar and seeds. This process over millions of years by storing Carbon as fossil fuels and increasing atmospheric O2 to 21% made it possible for us big brain mammals to emerge into this wonderful world. In this process nutrients from deep in the soil are continuously being brought to the surface enabling other shrubs and plants to prosper – transforming the barren coastal sand dunes of SW Australia over the last 7000 years into a cherished place to live.

I learn much by daily cycling through a small piece of Native Bushland between Karrakatta Cemetery and neighbouring housed. The dedicated neighbours and others have erected a notice board advertising their Mission of protecting the sacredness of nature to passers-by. A year ago the bushland during a day of 42?C temperatures was devastated by fire, leading to a former politician suggesting the time had come to cover the area with concrete, bitumen and houses. But the locals instead began a process of active restoration and 12 months later this small piece of Nature is being Born Again. Compared with most of our own Church signs, visitors passing by, might well conclude that we are all but dead unlike the carers of this Bushland who are very much alive in their care for Mother nature and advertising on their notice board, their mission, their next meeting date, a pray by a tree in a Portuguese forest, a Greek proverb and the 10 blessings we receive from trees, plus much other sundry information on endemic plant species birds and animals.

From this daily experience of nature I crafted the following sermon for Wembley Downs Uniting Church on John 3: 1-17.

Nicodemus a learned Pharisee came by night to see Jesus. He was struggling to experience the coming Kingdom of God under the oppression of the Roman Empire and their collaborators. This spiritual dimension of life and the need to be Born Again was eluding him.   The early Christian community, created John’s Gospel about 65 years after Jesus died, and put these words into his mouth as they were facing incredible pressures to abandon Jesus’ Way.

From time to time through history we face such seemingly insurmountable spiritual roadblocks. After the carnage of two world wars Aldous Huxley viewing the stressed state of the world in the mid-20th Century wrote to a friend: “That men do not learn very much from the lessons of history, is the most important of all the lessons of history.” Yet each Sunday we read our scriptures seeking guidance for our own faith journey and that of our world. History is not about facts, but the interpretation of those facts. That is why we have inherited the 66 books of our Bible which we continue to struggle to interpret.

Melvyn Bragg in his The Book of Books; The Radical Impact of the King James Bible 1611-2011, writes of the importance of our scriptures in helping us address the momentous changes over the last 400 years. He claims: “You may be a Christian. You may be anti-Christian or of another religion, or none. You may be an atheist fundamentalist and think the Bible monstrous, a book to be dismissed or derided. But whoever you are in the English-speaking world, I hope to persuade you to consider that the King James Bible has driven the making of that world over the last 400 years, often in the most unanticipated ways”.

I take as an example the lectionary OT reading last week of Adam and Eve in the Garden of Eden, which St Augustine interpreted as the Origin of Sin for which Women and other marginalised groups have subsequently been blamed, supressed and persecuted over the last 1,000 years.

These persecuted people particularly women but also others have used scripture to fight back, resulting in the story of the Garden of Eden being interpreted as a story of Original Blessing in which God warns Adam and Eve to not to strip all the fruit from the tree of life, but to leave enough for other forms of life and future generations.

Such reading from the book of Nature was foundational to the religion of Aboriginal people that sustained them in this land for over 50,000 years, while we after only 200 years of settlement are facing an ecological crisis. Therefor giving Aboriginal and Islander people a VOICE in our Constitution would provide a pathway for their belief in the sacredness of Nature to have a way into Government policy.

For us, the Church, and the whole of humanity this switch from a Doctrine of Original Sin to one of Original Blessing requires that we be Born Again into a  Creation Spirituality. A spirituality expounded by Matthew Fox, Thomas Berry, Teilhard de Chardin and Lloyd Geering among others.

Being Born Again poses an immense challenge for the rich and privileged, with our sense of entitlement – as it did in Jesus’ time. It is a challenge more easily accepted by the poor and dispossessed where the Church remains strong as a cohesive and guiding force. We experience this in our work with the Papuans of eastern Indonesia.

Like Nicodemus, for many these facts are hard to stomach and are actively resisted, but within them I believe lies the future of the Church and the world we serve – whose relevance depends on us being collectively Born Again.

Dr Richard Smith, Progressive Christianity Network, Western Australia.

oOo

 

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Reflection: On a life path – chasing fairness

We asked Michael Furtado to tell us about his own experience after his reply to the recent post from Rev Dr Lorraine Parkinson. Here is his summary:

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In my early career I was invited to apply for a tutorship at a minor college at Oxford. I had no idea why but my background as a clerical student may have appealed to someone on the panel, seeking amusement in an otherwise tedious selection process the result of which was probably pre-ordained.

Since the degree program I would be teaching was PPE (Politics, Philosophy & Economics) and my college Roman Catholic I was asked how I might approach the question of wealth creation and distribution. The Master of the College offered me a whiteboard on which to illustrate my response.

I drew an undulating line: up and down it meandered in the manner favoured by political economists to illustrate the upswings and downturns of the economic cycle and then, invoking Isaiah, I proposed: ‘Every Valley Shall be Exalted and All the Mountains & Hills Laid Low’.

I then naively proceeded to lop the tops off every mountain and fill the valleys with the ‘detritus’ of wealth that I had sliced from each summit. The result, needless to say, was an almost horizontal line.

Before I could finish, I was pounced upon by a don famous for his support for the ‘invisible hand of the market’ and who later became a prominent advisor to Margaret Thatcher. ‘Whose hand was this?’ I was sternly interrogated, followed by ‘The state?’, all of it orchestrated by a derisory snort asserting ‘Hardly invisible, I would think!’

It being a Catholic enclave I’d hoped to enter, I protested: ‘It’s the Hand of God and not necessarily that of the state’, to which his scathing riposte was ‘My kind of God would call that socialism.’

Still wet behind the ears and fresh from an upbringing in an impoverished former colony (India) it finally dawned that ‘caught I was, foully’.

Thus. in desperation I answered: ‘My kind of God encourages his people to rise and overthrow unfairness. There comes a time when things get so bad that people don’t wait for elections to do that. My kind of God is a Prophet who warns those who wait for the invisible hand of the market to work may sometimes be too late to see that happen.’

A hushed silence descended, the Master thanked me for my presentation and a scout (or servant) ushered me from the room. Thus was my career in tertiary education almost dashed by my lippy remark and I ended up becoming a teacher at several lower-grade Catholic schools and both second and third-rate universities.

It was just as well because my heroes were all, in a sense, failures and generally regarded as anti-heroes and sometimes villains by the People of God.

Among these were three particularly egregiously disagreeable characters, Amos, Hosea and Micah, most of whose imprecations and advice was offered to a recalcitrant lot, who invariably sneered at it.

Might it surprise then that we are that mob, that our God too is the God of Prophets and that God’s Son, Jesus, far from courting suffering in silence, is a Prophet?

Thus, the portrait of Jesus painted in Luke’s Gospel appears in stark contrast to other promises that Jesus would bring peace. However, if we read Luke in the context of the prophetic tradition — which Luke draws on throughout his gospel — we realize that Jesus is challenging his listeners just like the prophets of old did before him.

He denounces all manners of injustice and wrongdoing, calling for repentance and conversion. By calling his listeners to consciously and explicitly choose to walk in God’s ways and turn from injustice, he points out the human reality that the peace must be disturbed if others will not repent of their wrongdoing.

I remember my mother, a daily Mass-goer and very agreeable woman, once saying she had problems with Luke’s Gospel. Bored and in an attempt to change the discourse, I asked why. And Mum said: ‘Because I have no enemies.’ More out of devilment than irritation I provoked: ‘How can you love your enemies unless you have some?’ ‘You silly boy’, she chided and changed the topic ever so sweetly.

When prophets issue challenges, they always disturb the peace. The division is not created by the prophets or by Jesus, it is a natural outcome of listeners making different decisions about whether to follow Jesus or not. Accordingly, Jesus declares ‘Whoever is not with me is against me’ (Luke 11:23).

It follows, hence, that the Prophets have a Voice and that such a Voice is hardly intended to mollify but to arrest. Other prophets have throughout history used their prophetic voice to break into the smug dominant hypocrisies of the public narrative.

One of these was the French polemicist, Emile Zola. Zola it was who broke through the airy persiflage of French journalistic respectability to proclaim his famous ‘J’accuse’ in support of the unjustly punished and exiled Jewish military officer, Alfred Dreyfus.

Needless to say, Zola caused a sensation because he chose to challenge the dominant anti-semitic prejudices of the French establishment of the time. That he did so through the publication of a broadsheet is a huge compliment to his stamina, genius, courage and persistence.

Just imagine if you were to pick up a copy of the Courier-Mail or its more ‘perfumed’ broadsheet, the Australian and see a headline like that! It would certainly put you off your fourth stubby and the racing results at Flemington; now, wouldn’t it?

There have, of course, been other voices. Just think of Mohandas Gandhi, Martin Luther King, Nelson Mandela and other voices – of women and gender minorities – that have been crushed and stifled. And then try to imagine what an Australian Voice would sound like.

I think – unless you subscribe to the kind of voice that pours out of a vinegar cruet or blasts from a foghorn – that you already know the answer.

Dr Michael Furtado is a ‘back-pew’ parishioner at St Ignatius’ Toowong, Q.

oOo

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Opinion: A (much) Wider View of the Voice to Parliament

UCFORUM subscriber: Rev Dr Lorraine Parkinson has written this article for the the UCFORUM. It is a case for looking at the First Peoples with a much wider camera lens than is usually the case.  She hopes it will make a positive contribution to the conversation around the Voice and the forthcoming referendum.

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It is fair comment that history is written by the winners.  Until recently the authors of Australian history from Captain James Cook onward may well have been described as such.  Harvard philosopher George Santayana’s adage: “Those who do not learn from history are doomed to repeat it”, bears repeating.  As this nation prepares to vote yes or no to the proposal to include the Indigenous Voice in the Constitution, Santayana’s axiom begs the question: are there lessons of history from which modern Australia is still failing to learn?  Where the original inhabitants of this continent are concerned, the problem may lie partially in the absence of historical records that could have been understood as such.  Before the arrival of Captain James Cook and his compatriots, apart from the odd European or Asian encounter with indigenous people, the continent of now-called Australia had not produced what in European minds could be called recorded history.  Ancient indigenous laws, art, song lines, dreaming stories, handed down traditions of daily life, could all be called a kind of history, as they speak of a mind-blowingly ancient civilization.  But who ruled it?  Where were records of the boundaries of tribes and indigenous nations?  What milestone developments had taken place in the lives of the people?   Eurocentric questions, one and all.

Non-indigenous modern Australians may think, so what?  The culture of the First Peoples is now known in sufficient detail to inform us of their lifestyle, including their deep relationship with the land.  Yet what has been regarded as ‘real’ Australian history taught in Australian schools, has until recently always begun with Cook and continued on through white explorers, federation and Australian involvement in overseas wars.  Attempts to include the First People’s story in the school curriculum are usually framed by lessons in culture, perhaps tribal and familial structures, some attention to traditional languages and, mainly for young children, spiritual resources such as ‘dreaming’ stories.  A didgeridoo player and indigenous dancers at public events, plus ‘acknowledgment of country’, are widely thought to be all-sufficient means of ‘paying respect’.  It is true that those developments are helping to bring Australia’s First People into sharper focus in the minds of contemporary Australians.  But surviving indigenous traditions differ from perceived ‘legitimate’ European history, where records of monarchs and their conflicts mark the shifting boundaries of tribes and nations.

The historical records of the colony that became Australia reveal that in the first encounters between First Peoples and white colonists, the prevailing European mindset could do no other than come to a comprehensively misguided perception.  For them, the lack of any sign of property ownership among the indigenous people meant the absence of civilisation as they knew it.  In their minds that left the way wide open to the complete (often deadly violent) appropriation of the whole continent.  As the indigenous people did not have ‘ownership’ of anything, particularly of tracts of land, it was believed to be legitimate to declare the land empty – terra nullius. 

 Or so they thought. There was no attempt to ask questions about the nature of the land itself and how the First People had regarded it in the absence of those Eurocentric property-based signs of civilisation.  The people were dismissed as primitive; apparently not worth the bother of investigating.  Only very recently have shameful massacres of indigenous people been included in Australian History.  Nowhere have the heroic efforts of indigenous warriors to defend their land in Australian wars been properly documented.  For those who survived the savagery of the colonists, the future was enforced deportation from their ancestral country into open-air prisons, otherwise known as reservations and missions.  That there still exist traditional customs, paintings and memories among Australia’s dispossessed people, brutally separated from the land that gave birth to those traditions, is nothing short of miraculous.  Yet those ancient traditions are now in danger of extinction, under the influence of racist-based alcohol-induced hopelessness in the current generations.  The disappearance of indigenous languages spoken under the southern skies for millennia is hardly disturbing the flow of modern Australian history.

Yet some understanding, or at least curiosity about the way of life the explorers and colonists found among the First People, must surely have begun with the first attempts to establish a European-style civilisation in the new land.  That process required absolutely everything apart from rocks, trees and water, to be brought across the sea.  Ship-loads of everything needed to set up farms and villages and towns had to be imported.  Ways of producing food for the settlements were invariably copied from the ‘mother’ country.  In the first instance, everyone knew that a farm has domestic farm animals – the cattle, sheep, goats, pigs and chickens needed to establish and resource permanent dwellings and settlements.  No such creatures had been sighted by the earliest discoverers of the Great South Land.  Neither had they seen evidence of crops grown from grains such as wheat, oats, barley, rice, corn.  Nor were there potatoes, pumpkins, peas, beans, turnips, tomatoes, apples, plums, apricots, peaches, pears and so on.  All needed to be brought here.

Most importantly, how could the land be cleared for the introduced grazing animals and ploughed for crops, without the most important animal of all – the horse, or even a bullock or donkey?  Other continents had those, plus camels, elephants, llamas or alpacas.  There were no draught animals anywhere on the Great South Land.  Climbing aboard a kangaroo was out of the question, as was hitching a wagon to a dingo or a wombat.   Without draught animals, inventing the wheel was unnecessary; unthinkable, to say the least of it.  All of those foundation stones of European civilisation were highly conspicuous by their absence.  So they all arrived on ship after ship, along with dogs, cats, rabbits, foxes, deer, trees such as elm and oak and the flowers of an English garden.

Apart from the work of a few anthropologists, it is unclear that while busily recreating Europe Down Under, any intentional investigation of the ancient way of life on the land was seriously entertained by successive Australian governments.  Few people looked past the colonial perception of the First People as ‘primitive’, to ask how they lived without what the settlers regarded as essentials.  Did anyone wonder how those colonists themselves might have lived without the resources they brought with them?  If anyone did think to ask that, around them were people who could have answered such questions.

Recorded Australian history has a long way to go to reach a sense of completion in the 21st century.  That can happen only when the unique and enduring alternative civilisation that has lived and thrived on the Great Southern Land for tens of thousands of years is held up and celebrated for its own achievements.   Only then can an informed change in attitude truly overcome contemptuous inherited racist attitudes toward the First People.   When their unique relationship with the land, expressed in daily life on it and deep spiritual understanding of it, is recognised and respected, then Australia can begin to wake from its more than two-hundred-years-old sleep.

For at least 60,000 years this continent has never been terra nullius.  Beyond the understanding of the colonists, the first inhabitants of this land did have and still have, a comprehensive relationship with the plains, deserts, forests, mountains, lakes, rivers and coasts that provided them with all they needed to live and thrive as tribes and nations.  Their knowledge of the seasons of flowering and fruiting trees and plants, of the inland and ocean waters, plus the migration patterns of animals and birds, undergirded a lifestyle of moving on to where food was plentiful as the seasons went by.  For the most part a permanent dwelling was simply impracticable – out of the question.

Only lately have government departments begun to take real notice of the handed-down expertise of indigenous people in preventing big bushfires and conserving wildlife.  How much more can be learned about caring for this unique continent from those who have always known it best?  In this age of changing climate and its devastating effect on the land and its native animals and birds, the voice of the people of the land is sorely needed in the decisions of governments.  An indigenous ‘Voice’ to Federal Parliament, enshrined in Australia’s Constitution, would be one positive step in the direction of equality in living and life expectations.

Devoid of the burden of racist attitudes inherited from the Eurocentric impressions of colonists, a movement toward a wider view of history can open the way to respect and reconciliation.  The Uluru Statement from the Heart is an amazingly generous invitation from the First Peoples to all other Australians to join them on that journey to equality.  Australian history will be complete when the whole nation gathers yearly to celebrate the unique civilisation that has lasted for 60,000 years on this Great South Land.

Lorraine

oOo

 

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Event: Lloyd Geering has celebrated his 105 birthday.

The scholars and staff at the Westar Institute sent Lloyd this birthday greeting.

Happy 105th Birthday, Lloyd Geering on Vimeo

To mark the day we are posting one of his commentaries:

How my thinking has changed – by Sir Lloyd Geering

Sir Lloyd Geering

My religious thinking began when I was sent to Sunday School from the age of five. As a child I never went to church, for in those days the Sunday School was separate from the church services and met at 2 pm on the Sabbath. And when I returned to New Zealand from Australia at the age of twelve, I had no further connection with any Christian organization during my adolescence, since my parents had long ceased to attend church.

It was during my second year at university that a series of events occurred in such swift succession that they resulted a major change in my life. At the invitation of a student friend from school days, I began to attend the Presbyterian Church he went to, and I soon followed him even more enthusiastically into the activities of the Student Christian Movement.

In that year of 1937 my whole style of life changed completely. Within a matter of only three or four weeks I found myself going every Sunday to senior Bible class at 10 am, attending the 11 am morning service where I sang in the choir, teaching Sunday School in the afternoon, and later attending the evening service at 6:30 pm. My thinking was developing so rapidly that after attending a Mission to the University conducted by the SCM, I gradually came to feel, and by the end of that year convinced, that I was being called by God to enter the ministry. When I confided this to an older brother he said, “Don’t waste your life that way! – the churches will all be closed in thirty years’ time!” He made this comment despite the fact that most churches were then still full – the Church I joined had over 1000 members. These many decades later I realise his judgment was by no means wholly misleading, yet I have never felt I wasted my life. Indeed, my decision led me to a very rich one.

During my three years of theological training at Knox Theological College, I regarded myself as such a novice in the life of the church that I accepted rather uncritically all that I was taught. Fortunately, my teachers had all embraced the liberal theology and the modern understanding of the Bible that developed during the late nineteenth and early twentieth centuries.  By using the new tools of historical and literary criticism, they showed us how to study the Bible as a collection of humanly composed historical documents. It was to this liberal approach that fundamentalism arose in reaction from about 1920 onwards.

I became a very enthusiastic student of the Bible, particularly of the Old Testament. I also developed a strong interest in Church History, having had the good fortune to be taught by a young refugee from Nazi Germany, Helmut Rehbein. He showed us how Christian thinking has been an ever-evolving process, rather than a set of unchangeable doctrines.

On the other hand I found Systematic Theology quite dull and unexciting. Yet from our elderly Aberdonian professor, John Dickie, I learned one useful thing about the role of theology. He taught us that the task of theology is not to expound the unchangeable dogmas revealed by God, as it had been regarded before the time of Schleiermacher in the early nineteenth century. Dickie followed Schleiermacher, regarding theology as the intellectual exercise by which Christians ‘think through their religious experience and relate it to all other knowledge’. That is what I have tried to do ever since. I was among the last of John Dickie’s students, and thoroughly imbibed his liberal approach. Strangely enough, the theology taught at Knox College for the following twenty years reverted to the more traditional form of dogmatic theology. It was called Neo-orthodoxy and was initiated by the Swiss theologian, Karl Barth. But John Dickie warned us against him.

So that is how I came to be shaped by the liberal theology that was current in the early twentieth century. As a parish minister I never once preached that Christ’s death on the cross had achieved our salvation, for I regarded that sort of orthodoxy as quite outmoded. Rather, my sermons expounded Christianity as a way of life based on the moral teaching of Jesus of Nazareth.

It was not until I became a theological teacher in 1955 that my thinking began to develop further. As I read the books of such German theologians as Paul Tillich and Rudolf Bultmann I was led on from the liberal theology of my student days to the more radical approach found in Bishop John Robinson’s 1963 best-seller, Honest to God.

Bultmann showed me how the story of Jesus in the New Testament is clothed in the mythical thinking that was current in the ancient world, but which is no longer relevant today. To discover the truth of the New Testament Christian message for today’s non-mythical world, Bultmann said it must be ‘demythologised’, lifted out of its mythical setting and re-interpreted in a manner that enables it to speak to today’s secular world.

And that is why in 1966 I wrote an article that tried to explain to modern readers how to understand the resurrection of Jesus, for in today’s world the mythical stories of his resurrection and ascension into heaven can no longer be taken at face value.  And most of you know what an uproar that caused!

When I subsequently moved to the Chair of Religious Studies at Victoria University in 1971, I had to read even more widely, and eventually I became involved in the activities of the Jesus Seminar in California.

It is only natural, then, that in the course of this long and variegated spiritual pilgrimage my thinking changed quite significantly from what it was when I first embraced the Christian faith as a young and immature adult.  My subsequent books illustrate this in much more detail than it is possible for me to sketch here. Moreover, I discovered that the writing of books can change one’s mind just as much as reading the books of others.

Take for example, one of my recent books, From the Big Bang to God. Here I tried to make it clear that, far from an unseen God having made the universe, it was the process of evolution that eventually brought forth the human beings and human language. This in turn resulted in the creation of such concepts as God.

In writing this book I came to realize something that had not occurred to me before, even though it is immediately obvious when one thinks about it. The story of the evolution of the universe is a story we humans constructed, and one that could not be told until we had created a language in which to tell it. We seldom recognize how much our human life depends on language. This is why the ancients unthinkingly assumed that language had existed from the beginning of time. The Bible tells us that God created the world by the use of language: “God said, ‘Let there be light!’ and there was light!” Similarly, the Fourth Gospel begins, “In the beginning was the Word”. It is not too much to say that it is language has enables us to make sense of the world we find ourselves living in.

My discovery about the priority of language made me realize that we humans do live in two worlds. But they are not the material world and the spiritual worlds in which our forefathers assumed they lived; rather they are the physical world and the world of human thought.

We enter the physical world when we are born, but we do not enter the human thought world until, from about the age of about two, we learn to speak. The human thought-world we enter from two onwards becomes the lens through which we see and understand the physical world. This is why we cannot remember anything from before the age of three. This is why people of different cultures live in different thought-worlds and see the same physical world rather differently. And also this is why the religious quest for meaning and personal fulfillment has taken different forms in different cultures. As a consequence, no cultural tradition, such as Christianity, can claim to be the only true spiritual path and judge all others to be false.

This is a brief account of how my thinking has changed and continues to do so. Let me illustrate it, using three basic examples.

The first has to do with God. Even from the time I embraced the Christian faith, I had no clear idea of what the word God meant. For me, God referred to the mystery of life that could not be grasped by the human mind. But more recently I have come to realize that God does not name a reality in the cosmos at all. Rather it is a humanly created idea. It belongs to the human thought-world. It is a word by which we have tried to make sense of the physical world we live in.

This idea of God has a long history, which the remarkable scholar and former nun Karen Armstrong has written up as “The History of God”.  God is an idea that has played an extremely important role in our evolving culture. It supplied an ultimate point of reference. It was the idea of God as creator and unifier of the universe that led to the rise of modern science, when mediaeval theologians tried to discover what they called ‘the ways of God’ by conducting experiments. It was they who laid the foundations of today’s empirical science.

But we also associated with this idea of God the values of love, compassion, honesty, and truth, because we find these make such moral demands upon us that they clearly transcend us. And though the idea of God had its beginning in our mythological past, it remains a useful word to refer to our highest values. As the New Testament asserts, “God is love”.

The second area of change is how I understand Jesus of Nazareth. For me Jesus is not someone to be worshipped as the divine Son of God, for that sort of language belongs to the world of ancient mythology. What the work of the Jesus Seminar has shown me is that Jesus was not even a prophet after the Old Testament model. Rather he was a wise man, a sage, walking in the footsteps of Ecclesiastes before him. The Jesus seminar scholars have attempted to uncover what they call “the voice-prints and foot-prints” of this Jesus from before the creative imagination of his first-century followers transformed him into the divine Christ-figure. The chief of these was Paul, who had never met Jesus in the flesh. The original Jesus did not talk much about himself, and not even much about God. Rather he talked about the Kingdom of God, describing it in such parables as the Good Samaritan, the Prodigal Son, and the Leaven. He used this term to describe his vision of how people should live with each other in loving relationships of reciprocal goodwill.

The third area of change in my thinking has been in the acceptance of our mortality. We humans are finite, earthly beings, like all other planetary creatures. We are given one life to live and can expect no future existence beyond the grave in some heavenly spiritual realm. This is why the average funeral service has changed so markedly during the twentieth century. In 1900 it was the ritual by which we celebrated the departure of the deceased from this world to a better life in the next world, but by 2000 the ritual had increasingly become the celebration of a life that has come to end. It has become a gathering of family and friends to recall with gratitude what the deceased person had achieved and meant to them.

Yes, my thinking has changed markedly since I first embraced the Christian faith as an immature youth. But at no time have I ever thought it necessary or even desirable to reject Christianity, as some atheists delight in doing. On the contrary I remain very grateful to the Christian tradition. From the prophets and apostles of old, and particularly from that remarkable but elusive figure of Jesus of Nazareth, I have learned how to live life to the full. I also believe that today’s secular and humanistic world owes its origin to the Christendom out of which it emerged. Further, I believe that if humankind is to flourish in the future, it must acknowledge its spiritual roots and continually learn from them. And that is what we are doing whenever we meet together as the church!

Lloyd Geering21st May 2017

oOo

 

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Event: Caloundra (Q) Explorers

The empowering influence of friendship

Dear Explorers

We will be discussing  Jesus and the empowering influence of friendship: Why gracious living is more important than right belief by John W H Smith in our next series of meetings.

We will be studying the book over 6 weeks on a Tuesday from 2.30–4 pm in the Weyer Room at the Caloundra Uniting Church.

4 April, 11 April, 18 April, 2 May, 9 May, 16 May

(Note that we are skipping Anzac Day 25 April.)

Closer to the time I will send you a study guide for the 6 sessions. Included is a scan of the front and back covers, and the contents. I have read the book and thoroughly recommend it. As in previous years, if you cannot attend the study sessions, you can read along at home. Henriette Guest’s Range Spirituality (Montville area) group will also be studying the book.

At our first Gathering on 28 May we will discuss and meditate upon an issue or theme developed in the book.

Ken Williamson

oOo

 

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News: Uniting for the Voice

Whilst individuals are encouraged to make their own decision after carefully reading and thinking about the forthcoming Referendum the Assembly of the UCA and The United Aboriginal and Islander Christian Congress meeting last week took a strong position in favour of the YES vote.

The reasons are put clearly in the latest National Update

Go to: “Now is the time for Australians to unite”.

oOo

 

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Event: Redcliffe (Q) Explorers

Greetings fellow explorers

The Season of Lent has begun, and it’s time to slow down and listen to our hearts (metaphorically, of course!). Next Monday (6th March) the Explorers invite you to share an opportunity to ponder life as it is, and how it might become. The program will include video clips, music (recorded and sung) and readings from personally inspiring, helpful, challenging or insightful poems or texts, both sacred and secular, and from various cultural backgrounds. We’ll begin with music that will help us enter that meditative frame of mind.

If you have a brief contribution (5 or 6 minutes max.) you’d like to share, please let me know by Friday (phone 0401 513 723 or email (browniw5@optusnet.com.au) so that it can be incorporated into the program. A keyboard and pianist will be available to accompany songs, and recordings, video clips and texts can be displayed on-screen.

We will gather at 6 p.m. in our new venue – the Ocean Room, Redcliffe Uniting Church, cnr Richens St and Anzac Ave., Redcliffe. As usual tea, coffee and nibbles will be available on arrival.

Shalom,

Ian

oOo

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News: From the St Lucia Group (Q)

 

St Lucia Spirituality Group

Newsletter February 2023

Greetings

February was a busy month for our group. Our zoom meeting dealt with the topic of “an Adult Faith”. A highlight of our discussion was the suggestion that we should give the greatest weight to eyewitnesses of Jesus’s life (namely the four evangelists) rather than present day scholars and authors. This prompted debate about the background of the evangelists’ stories, the unrecognised gospels of Thomas, Philip and Mary Magdalene, as well as the extent to which the original manuscripts were edited later by well-meaning writers to protect “orthodoxy” against “heresy”. We also touched upon the development of the Canon of the New Testament during the second and third centuries, founded in a worldview, formed by Plato and Aristotle, with its final adoption by the Council of Rome in 382CE.

Also in February, a number of additions were made to our Facebook page, including

  • A brief book review of “The Lost Art of Scripture – Rescuing the Sacred Texts” by Karen Armstrong and reference to the Charter of Compassion.
  • An article by Ilia Delia about “Why Tradition Matters”.
  • A reflection on Mindfulness in a Busy World.
  • Reports on the Catholic Church’s Synod on Synodality including addresses by Francis Sullivan and Patricia Gemmell.
  • An Anglican Church podcast on the tradition of Easter.

What’s on in March?

Where is the Christian story going? Our Christian story as we currently understand it has been developing over 2,000 years. The first phase encompassed flexible faith communities sharing their experiences of God in Jesus and the Spirit. The second phase, beginning in the fourth century saw the gradual development of a structured church, patriarchal and pyramid in authority. It was clerical, male and European centred. Vatican II marked the beginning of a third phase, in which we can contribute.

There are some who think that the bible should be believed on the basis of its literal translation, some who believe that centuries of old habits, practices and beliefs are inviolate, should never be changed. Yet there are others, conscious of new knowledge in quantum physics, psychology and other fields of study, who believe that this new knowledge should be incorporated in our understanding of theology today, that just as God is dynamic, revealing itself through continuing evolution, that our belief system should also expand. A new understanding that originates about 13.7 billion years ago, encompasses all of creation and not simply humankind over the last 2,000 years.

This can potentially lead to a life affirming theology and even a paradigm shift in our worldview, a new and deeper understanding of the emerging Christianity story.

Butterfly Series – Next Meeting

At our March meeting we are fortunate to be able to consider a paper “What now for the Christian Story” prepared for us by Kevin Treston. Kevin has sixty years’ experience in ministry, particularly in adult faith formation. He has a PhD awarded by the University of Notre Dame and has pursued post-doctoral studies in Washington, Chicago and Boston and is the author of several books. He now lives in Brisbane with his wife Kathryn and we are delighted that he will join us to discuss his paper.

Kevin’s paper is available on our Facebook page or you can simply email us and we’ll send it to you. There is no obligation to join our meeting.

Our Episode 16 meeting will be held on Zoom at 6:00pm AEST on Tuesday 21 March 2023. Come early to meet the others there. Use this link to join the meeting. The zoom meeting will open at 5:45pm.

To register your attendance, please email John at jscoble@hradvantage.com.au.
If you are concerned about your ability to participate in these zoom meetings, we can accommodate you by simply allowing you to listen. Just let us know.

Our Newsletters & Facebook Page

Do you know anyone who might like to receive these newsletters too? You can contact us by email slsg4067@gmail.com.

We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.

Go well…
John Scoble & Robert van Mourik

oOo

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Opinion: Getting Youth Justice into perspective

Response to the call for submissions to the

Strengthening Community Safety Bill 2023 (Q)

from Peak Care (in summary)

ABOUT PEAKCARE’S SUBMISSION
Given the overlap of children and young people at risk of entry to, or in the youth justice system, with those engaged with the child protection system, PeakCare has a strong interest in youth justice reform including appropriate, proportionate, effective, timely, and holistic responses and interventions for children, young people and their families which also keep communities safe. With a longstanding history in advocating for better understanding and management of the complex intersection between the child protection and youth justice systems, PeakCare’s motivation in lodging this submission reflects the following:
• the need to address both the welfare and justice needs of children and young people who have been or who are in contact with the child protection system and the youth justice system,
particularly those who are subject to dual (interim or finalised) orders
• ensuring local access to prevention and early intervention services, responses and programs
for children, young people and families to ‘nip problems in the bud’ or ‘turn their lives around’
– the right service at the right time from the right provider for the right amount of time
• children and young people’s rights and entitlements (and that of their families) to understand
and participate in administrative and judicial decision-making
• congruence in legislative frameworks and the administration of youth justice, child protection,
and intersecting service systems (e.g., education and training, youth development, family
support, housing and homelessness, legal services and legal aid, health, alcohol and substances
misuse) directly or indirectly delivered across Queensland Government departments and their
agents
• the impacts and opportunities presented by adopting specialist and other reforms to court
processes and policing practices across Queensland
• developing specific strategies to address the disproportionate representation of Aboriginal and Torres Strait Islander young people in the youth justice system, and
• the importance of underpinning policy directions and reforms with research evidence,
undertaking appropriate evaluation and acting on evaluation findings in a progressive and
transparent manner.

Consistent with these areas of interest, PeakCare wishes to express its disappointment with the Bill which we suggest will detract from the Government’s progressive work undertaken in the past to improve the youth justice system within Queensland. We consider that provisions contained within the Bill prioritise the offender status of children and young people and do not appropriately consider the fact that the children and young people who offend are first and foremost still children – children who are still developing physically, psychologically, socially, and emotionally and already have a relative powerlessness and lack of voice in our society. We consider, in alignment to the findings of the report into the evidence-base for the Child First Justice Initiative in the United Kingdom, the prioritisation of a child or young person’s offender status in youth justice responses can lead to further criminalisation within and by the youth justice system, increased marginalisation by society, and further disengagement by the child or young person.

PeakCare strongly supports appropriate diversionary interventions and addressing the causes of offending by children and young people to take priority over punitive and inappropriate punishments, and ensuring offending is considered only one part of a much more complex identity for these children and young people.

PeakCare appreciates that the Bill has, at least in part, arisen in response to the tragic deaths of a number of Queensland citizens. Their deaths, along with the death of Jennifer Board in Townsville, the innocent victim of alleged vigilantism, prompted immeasurable grief and an outpouring of public concern about youth crime widely reported on by the media. PeakCare also appreciates that the Government has attempted to confine and target the policy objectives of the Bill towards the small cohort of recidivist youth offenders who engage in persistent and serious offending. Little commentary is included within the Explanatory Notes about how these particular policy objectives fit within or are intended to support the Government’s overarching approach to youth crime.

Nevertheless, PeakCare’s concerns are that:
• some children and young people additional to those who constitute the targeted cohort will
inevitably become ‘swept up’ in the heightened responses, thereby reducing benefits of other
elements of the Government’s youth justice strategy in diverting these children and young
people from continuing on a trajectory into the adult criminal justice system, and
• assumptions have been made about the value of a number of the proposed provisions in
deterring children and young people from committing further offences that are not sufficiently
supported by research or an evidence-base.

Lindsay Wegener
Executive Director
PeakCare Queensland Incorporated

The full submission is available from (Rev Dr) Wayne Sanderson.

oOo

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Event: Which Christian way do you choose?

 

Available as an online Zoom session or by attendance.

“Which Christian way do you choose?”

You are invited to explore how the Christianity we choose
influences how we live.
Thank you Marcus Borg!

Guest speaker: Rev Dr Lorraine Parkinson

 

Stonnington Community Uniting Church
Cnr Burke Rd and Coppin Street Malvern East, VIC.

 

Sunday 26th February 2023 commencing at 3.00pm (AEDST)
This meeting will be live streamed via Zoom for those unable to attend physically.


https://us02web.zoom.us/j/83128371323?pwd=anJkV0YyYXVJK3pkeXRPWWhoSzlaQT09
Meeting ID: 831 2837 1323 Passcode: 568249

 

Everyone Welcome

oOo

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Opinion: Jesus the Cornerstone

 

Thanks to Tim O’Dwyer for drawing us to this article from Project Plenty in the Queensland Synod of the UCA:

By Rev. Orrell Battersby, Gympie Regional Uniting Church.

“These words I speak to you are not incidental additions to your life, homeowner improvements to your standard of living.

They are foundational words, words to build a life on.

If you work these words into your life, you are like a smart carpenter who built his house on solid rock.

Rain poured down, the river flooded, and a tornado hit — but nothing moved that house.

It was fixed to the rock.”   (Matthew 7.24-25. MSG)

Has Church Become More Ceremonial Than Functional?

A vivid illustration of the ‘ceremony out-doing function’ occurred during an event that called for Her Royal Highness Queen Elizabeth to slice a relatively small cake with a rather large ceremonial sword.

As she was handed the sword, typically wielded to award knighthood, it became clear that manoeuvring the enormous blade would be far from a piece of cake’ (sorry).

For the complete article go to: Has Church Become More Ceremonial Than Functional? – JourneyOnline

oOo

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Opinion: The moral importance of the Uluru Statement from the Heart

Thank you to Rev Dr Wayne Sanderson for drawing our attention to the following:

This is an edited version of Rowan Williams’s (former Archbishop of Canterbury) contribution to the collection Statements from the Soul: The Moral Case for the Uluru Statement from the Heart, edited by Shireen Morris and Damien Freeman, and published by La Trobe University Press.

The issues discussed in Statements from the Soul are not just about political rights. Properly understood, they are about some fundamental principles to do with how human beings think about and feel about their environment. Colonialism takes it for granted that land and all that goes with it — wildlife, natural resources — is a bundle of objects that can be owned. If no one is claiming to own it, or if someone else judges that a current owner is managing it inadequately, it can legitimately be appropriated.

Hence the terra nullius argument was regularly deployed in the early days of imperial expansion and was heard well into the twentieth century: there may be inhabitants around, but they obviously have no interest in the land as an asset and so cannot be said to count as proprietors. And once again, in the early days of modern colonialism, you can find a significant moral philosopher like John Locke arguing for appropriation on the grounds that, even if there are long-established populations in evidence, these existing inhabitants are not competent to be stewards of their own environment.

For the rest of this article go to: Religion and Ethics

oOo

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Recorded Event: The Voice with Everald Compton

You asked for it. Here it is. The unedited video of Friday’s Seminar with our respected friend Everald Compton giving a balanced overview of the Referendum on the Voice to Parliament while declaring his own decision to vote YES.

There is a 25 second lead on the clip.

Presented by the Progressive Christian Network Queensland and the Merthyr Road Explorers at the Merthyr Road Uniting Church, New Farm, Brisbane on Friday 17th February 2023.

You may share this link with anyone. Your feedback and personal reflections are welcome. Use the Reply link on this post.

Facilitator: Dr Paul Inglis, Moderator UCFORUM and Chair PCNQ.

 

 

 

 

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Opinion: Compassion and the Voice

From our respected indigenous friend and subscriber: Glenn Loughrey

Glenn has worked with young people and their families for over 30 years in various fields. He’s currently a Vicar at St Oswald’s Anglican Church, Glen Iris in Melbourne, Australia.

He’s greatly interested in the work of Thomas Merton and his impact on the 20th century. He is an indigenous man with a particular interest in indigenous issues and spirituality.

Also he is an artist — Learn more at glennloughrey.com

+++

Matthew 5:21-37

In our continued reading of the Sermon on the Mount in Matthew’s Gospel, we are confronted with a Jesus who crosses the line. In last week’s reading, Jesus says that he didn’t come to dismiss the law but to fulfill it. In today’s reading, he shows us what that looks like and it is not easy or comfortable.

D Mark Davis suggests that: “Jesus is quite willing ….- to take the Scriptures and recast them for a new moment. Neither Jesus or Matthew can be accused of being biblical fundamentalists when one reads the text.”

Constantly throughout this reading, Jesus says ‘You have heard that it was said‘ and follows with “But I say to you” before moving the pressure gauge up a notch or four! These are not simple acts of just doing what has been the accepted practice, this is about stepping out of our comfort zone, out of our zone of possessiveness (me and mine) into a place where simply living is costly and sacrificial. It is no longer about a sense of I belong to society because I follow the rules of the club. I am asked to make my way into a space where there are no rules except love, the custodial ethic embracing others as us and ensuring they receive more out of life, even if that means we give up our privilege.

He shifts the ethic of the law to the ethic of compassion. Jesse Middendorf writes: “It is easier to live by lists and laws than it is to live in authentic, dynamic redemptive relationship with people. Laws can be static and arbitrary. Jesus reached into the Law to reveal its objective: the valuing and the protection of others.”

Valuing and the protection of others is not a paternalistic act. We cannot do it to or for others. We can only do so if we live in “an authentic, redemptive relationship with people”, even people who have always been defined by race as the outsider, the indicator of our difference. We are defined by not who we are like but by who we are different to. That is the purpose of the myth of race. To set us apart from those who are not us and cannot be us.

Exile, self portrait of an indigenous man – Glenn Loughrey

Noel Pearson in his recent lecture series made the controversial comment that “Australians do not like Aboriginal and Torres Strait Islanders.” People reacted and said I do. I like Aboriginal people, I listen to Gurrumul, buy Aboriginal art, and read Thomas Mayo and Stan Grant……… On a personal and superficial level, this may be so.

But the truth is Australia is Australia because it is not Aboriginal. This dynamic of difference defines this nation, a nation built on racism and exclusion right from its beginnings. The White Australia Policy was a bipartisan policy aimed at the external – those coming from somewhere else. Its lifting changed nothing for Aboriginal people because were not included as immigrants or citizens in Australian society or politics.

Australia is Australia because it was taken from the Aboriginal and Torres Strait Islanders and there has been no attempt to return it. Land rights have been so decimated by various governments that it has no power or benefits for Aboriginal people. This is an example of what happens when something is left solely to legislation and why the Voice enshrined in the constitution is important.

One could argue that the Statement from the Heart is the Sermon on the Mount set in the desert.

Like Jesus, Aboriginal and Torres Strait Islander people are not fundamentalists in terms of interpreting tradition and the laws in which they live. This statement shifts the focus from them to those who came later. It reminds those responsible for the dispossession and genocide of what happened and then offers an invitation to participate in a compassionate spiritual solution. This solution offers Australia the opportunity to share sovereignty with those who have been sovereign for 65,000 years, from the dreaming and to do so in such a way it will remain for another 65,000 years or to the end of time – in the constitution.

Here is compassion in action, love that expands to include those who were and are responsible for the loss of our culture, spirituality, lore, language, and traditions and offers them the opportunity for redemption. Stan Grant is right, the word missing in this discussion is compassion. He asks for Australia to be compassionate and vote to include us in the benefits of being Australian. And that is appropriate.

Not wanting to argue with a fellow Wiradjuri man, I would suggest he is looking at this from possibly the wrong perspective. It is allowing white Australia the power to define us with a stroke of the pen. Compassion has already been extended. It is there in the invitation from our people to your people. It is not about you doing a good thing for us but recognizing despite all that has happened to us since 1788 we still have the compassion to reach out our hand and say journey with us.

Yes, part of the journey is to allow us to share sovereignty with you, in fact, to legitimize the sovereignty imposed in the constitution by including the sovereignty that remains and will always remain. This is compassion. We do not want to take from you what you have, we only seek to enhance it by including us and what defines us, our relationship with this country, in the constitution allowing us to provide wisdom and insight on matters pertaining to us based on a millennium of experience.

It is not up to white politicians, media commentators, newspaper editors, or society to make the decision or to have compassion, although that would be nice. We have already decided to share sovereignty with you and to invite you into a compassionate spiritual process that will incarnate a new kin-dom in Australia. There is no hidden detail or catches. It is what it is. All you must do is accept this invitation by saying yes, I’m in.

  • Perhaps one of the reasons people find it difficult is that it is simple, one question, one question only.
  • Perhaps another is the scepticism that is rife in our society when someone offers us something we desperately need but fear it’s not real.
  • Perhaps another is that people find it difficult to understand how people who have been so badly treated can remain so generous and compassionate that they invite us to let them bring redemption to our society.

Alan Brehm suggests: “We find freedom when we commit ourselves to do God’s will on earth as it is in heaven. We find freedom when we live our lives in harmony with God’s justice and peace and mercy. We find freedom when we embrace a way of living that is defined by love.”

We find belonging when we accept the absurd compassion of those who have no right to extend it. This is the core principle of the Christian gospel. It is the absurdity f the Statement From The Heart.

The Voice is just the beginning.

oOo

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Event: The Referendum

Reminder: Merthyr Road (Q) Explorers this Friday.17th February from 10am. Keynote speaker – Everald Compton. Open Discussion. RSVP to desley.garnett@gmail.com

Our guest focusing speaker is Everald Compton:

Distinguished Australian with many passions developed in a lifetime of community and social engagement . He is an author including a book related to the establishment of our constitution, chair of the Longevity Forum, participant in the roll-out of Australia’s Blueprint for Ageing and the implementation of Voluntary Assisted Dying, and a government lobbyist successfully capturing the interest of most politicians. He has academic association with the University of Queensland as an adjunct  professor and also an honorary senior fellow of the Sunshine Coast University. It takes my breath away!

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Opinion: How the New Testament Came to us – II

The Technology

Technology and the bible

In my previous commentary, we thought about how the books we have in our Bible were selected.  We looked especially at the New Testament selection, the ‘canon’ as it is called by scholars.   This time we will look at the technology that brought us and still brings us the Bible.

We will take a very broad view of technology, starting with writing itself and ending with the ‘digital revolution’.  A few questions to ponder:  How did technology affect the bringing or ‘transmission’ of the Bible down through the ages and across the world?  How does it affect what we think about it?  Does it actually change the Bible itself?  Again, our focus will be mainly the New Testament (NT).[1]

Writing

In the last two centuries archaeologists have unearthed much ancient writing. From Mesopotamia come thousands of clay tablets with a cuneiform script (made with a wedge-shaped stylus).  While most remain unpublished, great poems, loosely paralleling Biblical accounts, have emerged, such as the Creation and Flood stories, and the epic of Gilgamesh in his search of immortality[2].  The Egyptians developed hieroglyphs, a form of pictorial writing, with abundant examples painted on the walls of royal tombs and written on papyri.  Clay tablets found in Crete and southern Greece from the second millennium BCE were brilliantly deciphered in 1952 as primitive Greek in syllabic characters (Linear B)[3], predating alphabetic writing by several hundred years.

The Phoenicians developed an alphabet about the beginning of the first millennium BCE[4], that became with many variations the basis of the Hebrew, Greek and Latin alphabets and by derivation most of today’s Middle Eastern and European alphabets, including English.  An outstanding example of an early alphabetic script in Hebrew was found on the wall of the water tunnel King Hezekiah had cut under ancient Jerusalem in anticipation of an Assyrian siege in 701 BCE[5].  It described the amazing engineering experience of the workmen as they met underground tunnelling from opposite ends.

Writing in ancient and medieval times was mostly the preserve of a specialised caste of scribes and priests, who alone could read and write, along with the ruling class and their skilled staff.  Through most of history until printing, the great majority of people were illiterate, a fact we too casually overlook.  But their memories were better trained than ours[6].  They had to be, there was no mobile phone or internet to fall back on!

Writing materials

So what did they write on?  Carving on stone and using baked clay tablets is great for longevity of preservation, but not very practical for personal use.  Papyrus (from the Nile valley reed, 2 John v12) and vellum or parchment (dried and treated animal skin, 2 Timothy 413) were the main media for ancient books in the West[7], until the technology of paper making spread from China in the 13th century CE.  Personal notes were made on wax, wooden or soft-metal tablets or on ostraca (pieces of broken pottery or sherds)[8].  The letters were formed by carving, scratching or impression or with quill and ink.  A little reflection shows how limiting and expensive this technology was for the accurate spread of written materials (scriptures), let alone for personal ownership.

Book production

Written sheets were produced by an individual scribe copying from another manuscript or by a group of scribes writing in response to a reader following a ‘master’ text.  Book factories, or scriptoria, were not commonly used by the early Church[9]. Scribes wrote, not at desks, but sitting with the writing material on their legs – the reason the typical width of a manuscript column is 8 to 10 cm.  The posture would have been uncomfortable, indoor lighting poor, spectacles and hearing aids unknown and the hours long.  Although the general diligence of scribes is acknowledged[10], the opportunities for variations and errors to enter texts transmitted in this way were manifold.

In the 1st century CE, finished sheets were traditionally glued together to form a scroll or book (biblion, Rev 51) about 10 m long.  But Christians had moved early (by 200CE) to adopt the new technology of the codex book with leaves sewn on one side[11].  This no doubt facilitated looking up passages of scripture, an incredibly difficult task using a set of long, rolled scrolls.  But the expense was great; 50 to 60 sheep or goat skins would have been needed for a bound parchment manuscript of the whole Bible, like the famous Codex Sinaiticus, before allowing for the enormous scribal labour of copying, checking and illuminating the text[12].  The small fortune required would have been beyond the reach of an average Christian household, for whom memory of Scripture would have continued to be the default method of reference.

Until the 9th century, Christian manuscripts were written in capital letters, UNCIALS. The words were not separated and punctuation was minimal.  Private as well as public reading was therefore commonly done aloud to aid in the identification of the individual words.  Philip heard the Ethiopian eunuch reading Isaiah (Acts 827-30) and 300 years later Augustine showed his surprise on  finding Bishop Ambrose of Milan reading silently in private, when he visited him (Confessions 4.3).

The text of the Lord’s Prayer (Mt 69-11a) as it appears in the Codex Sinaiticus manuscript (4th century CE) is shown opposite, with the word divisions imposed on the original in red.

In the 9th century CURSIVE manuscripts, written in lower case “running” writing began to appear.  They allowed faster production. But by then so many variations had entered the uncial template manuscripts, that the plethora of these subsequent cursives (5-6,000) contribute little to the task of establishing the original text, the role of textual criticism, which we will consider below.

Review

What were the implications of this technology of the Christian Bible in the first millennium and a half of its existence till the advent of printing?  (In the final part of this series we will consider the issue of translation into other languages, including Latin, using both the same and newer technology.)

  • Bibles became precious, because Christians believed they contained God’s words, because they were individually crafted and because they were expensive beyond ordinary Christians’ means. Consequently, they were mostly known by memory.  And there would have been much variation in the details of wording because of the heavy reliance on memory and the means of transmission.  Any idea of ‘inspiration’ precisely at the verbal level would have been problematic.
  • Christians were early adopters of new technology, notably the codex book, which has been a major contributor to the advancement of Western civilisation generally. Because the codex book allows non-linear access to a text, in contrast to a scroll or a long inscription carved on a wall, scholarship was unshackled.  An early example was the development in the 3rd century of the Eusebian canons or tables, which compared materials in the four canonical gospels.  They are still used in today’s printed Greek texts.
  • There was enormous ‘fluidity’ in the text arising not only from the technology of transmission, but also because of editing by its religious custodians.

This was not the Bible as we have known it in our lifetimes!

Mass production

The advent in the West of Johannes Gutenberg’s moveable-type printing press in 1439 and the publication of the printed Gutenberg Bible (in Latin) in 1455 heralded a momentous technological advance for civilisation.  One uniform publication could now be distributed in vast numbers at relatively low cost.  Copyist errors became a thing of the past, unless they were accidentally (or deliberately) incorporated into the printed text, as with the Wicked Bible of 1631, which omitted the negative from the seventh commandment.

From this time pressure began to grow for Bibles to be authorised by both church and civil authorities, examples being the King James Bible (KJV) of 1611 in English and the Luther Bible in German.  The Latin Vulgate had long been the underlying standard for Roman Catholics.  The tide seems to have turned from increasing ‘fluidity’ towards ‘standardisation’.

The other major consequence was the rapid rise of literacy among the populace.  William Tyndale’s wish to put an English Bible in the hands of every ploughboy, echoes the spirit of the times.  The use of the Bible among lay people was beginning to move towards the 19th and 20th century experience of every household having and reading a Bible.

Establishing the new testament text

Printing also enhanced the application of scholarship to the Biblical texts in the original languages. Translations of the New Testament into English, German and other European languages were made from a printed Greek text which had been primarily established by Desiderius Erasmus, an esteemed Renaissance scholar.  It was published in 1633 as the ‘Received Text´, or Textus Receptus, by the Elzevir publishing house in the Netherlands, with the division into verses, as we now have it, done for the first time by Robert Estienne (Stephanus)[13].  It was effectively the text on which the KJV translation relies.

As impressive as was Erasmus’ scholarship, his text relied on only a handful of ancient manuscripts.  Textual criticism since the Enlightenment has been prodigious, especially in recent years.  The ‘Received Text’ contrasts with the latest, scholarly ‘received edition’ of the Greek New Testament (Nestle 28)[14], in which over 120 papyri and 280 uncial manuscripts are cited in evidence for the resultant text, most of them many hundreds of years earlier than the manuscripts used by Erasmus.

In its 28 editions across 115 years and building on the inputs of many great researchers[15], the reconstructed Nestle text of the original Greek New Testament represents layer upon layer of research and refinement, leading to the most reliable reconstruction of the originals of any collection of ancient literature in existence.  Be clear, however, that we do not possess any of the actual original documents, from the hands of their authors!.  The earliest piece discovered to date is a tiny fragment of papyrus copied from John 18, dated about 125 CE, perhaps 30 years after John was written[16].

What does it mean?

The nature of the New Testament documents as Christians have received them, moved over 1400 years towards increasing fluidity as thousands of variations entered the text, partly because of deficiencies of the manual technology and partly as the currents of interpretation influenced their transmission.  Since printing, that trend has been reversed, towards ever greater certainty in the reconstruction of the original text.

Another trend has been the huge increase in literacy and the ready availability of written material, including the Bible, in both paper and electronic forms across the world.  Now ploughboys/girls in tropical rice paddies can read the New Testament on their mobile phones.

Technology has also seen an explosion of biblical scholarship.  More research is now being done on the Bible than in all of previous scholarly history, be it in archaeology, history, culture, linguistics or interpretation.  Modern software[17] allows instant access to the analysis of grammar, syntax and interpretation for any passage of the New Testament in the original or translated languages.  Contrast this to the handful of literate first Christians who laboriously unrolled a scroll as they read it out aloud to themselves and their illiterate friends, wrestling all the while in their memories to relate it to some other passages of ‘scripture’.

Are these really the same New Testament documents as we receive them?  Yes, there were disputes back then (2 Peter 315-16), but over the same minutiae of interpretation which entangle us?

And ironically, as we shall see in the next part of this series on translation, with multiple versions of any passage instantly available to us through digital media, it is now possible to effectively ‘tailor’ or ‘cherry pick’ the translation of a passage to suit our individual tastes.  The slow cycle we have seen in the New Testament as we receive it, from fluidity to certainty, may now be swinging back again to greater fluidity.  In all of this, where is the Spirit of Truth, who Jesus promised would guide us into all truth (John 1613)?

John Court

[1] An excellent summary of the technology behind the Bible was presented by Prof Pamela Eisenbaum (Iliff School of Theology, Denver, Colorado) in her keynote address to the 4th Common Dreams Conference, Brisbane, September 2016, “The End of the Word as we know it?  The Future of Scripture Past”,

http://www.commondreams.org.au/index.php/brisbane-info?id=ARTICLE_61,

[2] Pritchard JB (ed.) 2011 The Ancient Near East:  an anthology of texts & pictures (Princeton Univ. Press), Ch 2.

[3] Robinson A 2002 The Man Who Deciphered Linear B:  the story of Michael Ventris (Thames & Hudson).

[4] The Gezer Calendar on a limestone tablet is an early example, Prichard p287 & Fig 65.

[5] Pritchard p290 & Fig73.  The date is disputed by some.  The photo above was taken in the tunnel by the author in June 2015 – standing in running water!  It is of a replica of the inscription which is now in the Museum of the Ancient Orient, Istanbul.  References: 2 Kings 2020; 2 Chronicles 323-4,30; Isaiah 2211.

[6] Botha PJJ 2012 Orality and Literacy in Early Christianity (Cascade Books), Introduction and Ch 5.

[7] Aland K and Aland B (trans. Rhodes EF) 1989 The Text of the New Testament; an Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism, 2nd ed. (Eerdmans), pp75-77.

[8] Lightfoot, NR 2003 How We Got the Bible, 3rd ed.(Baker), Ch1.

[9] Aland & Aland, p70.

[10] Lightfoot, pp30-31.

[11] Aland & Aland, pp75 & 102;  this was a human technological advance as important as the wheel!

[12] Lightfoot, p51 and Aland & Aland, p77.

[13] Aland & Aland, pp 3-6;  Lightfoot, pp 106-108.

[14] Aland K & B, Karavidopoulos J, Martini CM and Metzger BM (edd.) 2013 Nestle-Aland: Novum Testamentum Graece 28th ed. (Deutsche Bibelgesellschaft).

[15] K Lachmann, C von Tischendorf, BF Westcott & JA Hort, SP Tregelles, HF von Soden and E Nestle, to name but a few of the prominent forerunners in the discipline.

[16] Aland & Aland, p 85;  Lightfoot, pp 122f.

[17] Logos Bible Software, Bibleworks, etc.

oOo

Featured post

Reflection: Powerless in the midst of horror

My real name should be Sisyphus. I’m the one who must try to lift this rock to top of the hill, but just when I am almost there the rock slips down to the bottom again, so I must start over, and over, and over. Dear reader, I am devastated inside myself. All that ‘intelligent’ stuff in response to the perennial challenge What’s it all about? – words, words, words. Each word is a rock, and I am doomed to pile one on another, to pile word upon word, to make sense of the terrible thing that has just happened in Turkey and Syria, and is still going on. I just can’t do it. I am Sisyphus.

What do I mean? Maybe I should advise you to stop reading right here, if you haven’t done so already. I have been in 2019 bathed in a pond, a pool, of cosmic love, having till then (81 years) lived a pretty loveless life. Until this very moment I am awash in that new awareness of love. Until this very moment. Right now, none of it makes sense at all. I am devastated.

But I am Sisyphus, and I am compelled to start over, to pile word upon word, in an attempt to make sense, to myself as well as to you, of this dreadful calamity.

I have a vivid imagination, and I can personalise the horror that the cameras in those places have beamed to us. I have experienced earthquakes in north India many times. We grew blasé, casual, about them – they were merely tremors. Now and then a cracked wall, a sliding cupboard, fear, crowds in the street – but that was it. Today’s -? Ah, ye gods, what have you been up to?

You are asleep beside whoever – spouse, children – and suddenly one of you shakes the other, the place is shuddering, alarm, someone among you screams “Get out! Get out!” Sounds of buildings falling outside – you grab whoever you are with – and somehow get yourselves to the door. And then I stop.

Dear reader, I am not writing a novel. I just can’t keep writing at all. I visualise – the doorstep tilts, and you, screaming, topple into the hole where yesterday there was a floor and a passage. The horror is indescribable. There is screaming, grabbing, chunks of concrete falling below you, with you, behind/above you, and you are utterly helpless. And suddenly you thud against a chunk of rubble. If you are still conscious, you hardly notice that your leg is smashed, you are looking for your daughter, your son, your spouse, and then more rocks crash into your space, and you are still conscious, but in total darkness. Now you notice that your leg is smashed, and the pain is terrible, but you are pinned among great chunks of masonry, and your screams are unheard. Well, maybe. That other woman who was beside you five seconds ago, she is screaming too, but where she is right now you have no idea. There is no longer any ”where”. A baby cries out “Mummy!” but it has no locale, it is just a noise. The noise of desperation, of utter meaninglessness. And I, who am stacking these terrible words one on another, am myself nothinged. All that stays with me is, this is true, even as I type, even as you read. It is going on.

Many years ago, in Kolkata I was standing at the foot of a hospital bed beside a man whose only son was dying in that bed. Suddenly he cried out, “People like you are supposed to be able to do something about this!” All I could do was cry.

Today’s situation is even worse. That was a single death. This is death on a vast scale, no one able to do anything. Not just death of course. Pain, bewildering pain, loss of everything related to life, horror, locked between boulders within that mountain of stone, people scrabbling helplessly to find a way out, and others finding corpses, or living mangled bodies, freezing helplessly in darkness.

I can’t go on. I am Sisyphus. Where does God come into this?

Who?

PS: I have just parcelled all my unlikely-to-be-needed clothes to be sent to Turkey-Syria tomorrow where, among other horrors, people are dying.

Brother Mac (Brendan MacCarthaigh)

oOo

Featured post

Reflection: Alternative pathways

Thank you to Warren Rose for drawing our attention to this article.

Three Possible Paths for People Who Lose Traditional
Faith

progressivechristianity.org/resources/three-possible-paths-for-people-who-lose-traditional-faith
by Martin Thielen on February 2, 2023

Several years ago, I read John Updike’s novel, In the Beauty of the Lilies. The story covers four generations of an American family during the twentieth century. Part 1 tells the story of Clarence Wilmot, a Presbyterian minister from New Jersey. In short, Reverend Wilmot loses his faith and quits the ministry, resulting in painful consequences for himself and his family. In one scene Reverend Wilmot confesses to his wife:

My faith, my dear, seems to have fled. I not only no longer believe with an ideal fervor, I
consciously disbelieve. My very voice rebelled, today, against my attempting to put some
sort of good face on a doctrine that I intellectually detest. Ingersoll, Hume, Darwin, Renan,
Nietzsche—it all rings true, when you’ve read enough to have it sink in; they have not just
reason on their side but simple humanity and decency as well. Jehovah and His pet
Israelites, that bloody tit-for-tat Atonement, the whole business of condemning poor fallible
men and women to eternal Hell for a few mistakes in their little lifetimes, the notion in any
case that our spirits can survive without eyes or brains or nerves. . . . [I]t’s been a fearful
struggle, I’ve twisted my mind in loops to hold on to some sense in which these things are
true enough to preach, but I’ve got to let go or go crazy.’

Stories of clergy losing faith don’t just exist in the realm of fiction. They also exist in real
life. I know, because I talk to such clergy all the time. Many have retired. Some have found
new careers. Others remain in ministry, struggling to navigate strained faith with
Christian vocation.

Of course, clergy don’t have a monopoly on losing faith. Millions of laypersons experience
similar faith struggles. For example, church membership in the United States is at its
lowest level ever recorded, while religious “nones” (those with no religious affiliation) are
the fastest growing “religious” group in America today. It’s no secret that large numbers of
people are rapidly losing faith in traditional Christianity. For those who do, what are their
options? Most of them land in one of the following three theological camps.

Progressive Faith

When people no longer resonate with traditional faith, especially conservative
evangelicalism, many shift to “progressive Christianity.” There’s no set definition of
progressive Christianity. However, the following characteristics are often found among
those who hold this view:

* They believe science and faith are completely compatible.
* They are more interested in right behavior than right beliefs.
* Although they take the Bible seriously, they don’t always take it literally.
* They affirm full inclusion of LGBTQ people into the church.
* They affirm women’s rights including female leaders in the church.
* They care deeply about social justice.
* They are comfortable with theological ambiguity.
* Many of them lean toward panentheism rather than supernatural theism.
* They reject numerous traditional doctrines including blood atonement and a literal
hell.
* They respect and value other religions.

If you want to learn more about Progressive Christianity, you can read Christianity for the
Rest of Us by Diana Butler Bass, After Evangelicalism: The Path to a New Christianity by
David Gushee, and my book, What’s the Least I Can Believe and Still Be a Christian?
Although my faith has evolved since the writing of that book, it serves as a simple
introduction to progressive faith.

Progressive Christianity is a “big tent” group, leaving room for most believers in the
centrist to liberal tradition. However, some people in this this camp eventually find it
inadequate and leave. A good number of them shift to what I call “nontraditional” faith.

Nontraditional Faith

Nontraditional believers do not reject faith altogether. However, they no longer identify
with historic Christianity. Instead, they affirm nonorthodox, nontraditional tenets of faith.
Many would fit the category of “spiritual but not religious.”

People in this camp have abandoned faith in a personal, providential, supernatural,
interventionalist theistic God. Instead, they affirm an evolutionary life-force/energy-force
Spirit of the universe. Their understanding of God/Other/Divine/Higher Power includes a
large helping of mystery and intentional ambiguity. I often refer to nontraditional faith as
“Star Wars” religion, as in “May the Force be with you,” with no definitive explanation of
the nature of that “Force.”

Although people in the nontraditional camp do not affirm faith in a divine Christ, many of
them resonate with the human Jesus, especially his example and teachings. They admire
Jesus’s love, service, compassion, inclusion, and call to justice, just as they admire other
great religious leaders.

For further information about nontraditional faith, you can read books by Bishop John
Shelby Spong including Unbelievable: Why neither Ancient Creeds nor the Reformation
Can Produce a Living Faith Today and Why Christianity Must Change or Die. Another
good introduction to nontraditional faith is The God You Didn’t Know You Could Believe
In by Jeffrey Frantz.

No Faith

Although they represent a minority in America, a growing number of people no longer
identify with any faith tradition—traditional, progressive, or nontraditional. Some self-identify as agnostics or atheists. Others call themselves “humanists” or “secular humanists.”

Until recently, I’ve only known a limited number of people who hold no religious faith at
all. However, since launching Doubter’s Parish website two years ago, I’ve met many more
of them. Although conservative believers often disparage this group, I generally find them
to be fine human beings.

For example, most of them affirm the same “Christian” values I do, including love, mercy,
integrity, honesty, character, compassion, responsibility, authenticity, generosity,
tolerance, kindness, service, inclusion, and justice. However, they call them “human”
values rather than religious values. These highly ethical nonbelievers clearly prove that
people can be “good without God,” in spite of claims to the contrary by many religious
leaders. They also experience meaningful and joyful life, countering the myth that only
religious people can be happy and fulfilled.

This group of secularly minded people is rapidly growing in the Western world, including
the United States. According to a recent poll by Pew Research Center, people with no faith
could become the majority of the American public by the year 2070. Whatever you may
think of this cohort of unbelievers, they are gaining ground and cannot be ignored
anymore as a fringe group.

If you would like to learn more about people with no faith, you can read Farewell to God
by Charles Templeton. Although somewhat dated, the book makes a strong yet respectful
case for rejecting faith. Other examples include Divinity of Doubt: God and Atheism on
Trial by Vincent Bugliosi, The God Argument: The Case against Religion and for
Humanism by A. C. Grayling, and De-Converted: A Journey from Religion to Reason by
Seth Andrews.

Although these three faith options (progressive faith, nontraditional faith, and no faith)
exist in a broad-strokes kind of way, most people do not neatly fit into general generic
categories. For example, I know many people who regularly move back and forth between
progressive faith and nontraditional faith. I also know folks who relate to all three of these
theological camps, in spite of their apparent contradictions. Interestingly, you can find
people in each group (including the no faith camp) who attend church—and people in
each camp who don’t. It should also be noted that some people who leave traditional
Christianity connect with another faith tradition like Judaism, Islam, or Buddhism, but
only a few. These kinds of rapidly shifting religious dynamics make spirituality in twenty-first century America a most interesting journey indeed!

Martin Thielen, a retired United Methodist minister, is the creator and author of
www.DoubtersParish.com.
Topics: Belief, Church History, Clergy/Ministry, Evolutionary Christianity, Faith,
Interfaith Issues & Dialogue, New Thought/New Age, Progressive Christianity 101, Social
& Environmental Ministry, and Spiritual Exploration & Practice. 8
Points: Point 4: Act As We Believe and Point 5: Non-Dogmatic
Searchers.

oOo

Featured post

Opinion: Priority of action over belief

The work of Robin Meyers is the central focus at tonight’s seminar at Redcliffe Q.

With the current lectionary readings now focused on the Sermon on the Mount, we are reminded of Jesus call to action rather than to belief.

This quote is from his book: Saving God from Religion: A Minister’s Search for Faith in a Skeptical Age.

oOo

Featured post

Event: Redcliffe Explorers Jesus and the Church

Dear fellow explorers and seekers

We’d like to remind you that we’ll be gathering for the first time this year on this coming Monday 6th February. Most importantly, it will be at a new venue – the Ocean Room at the Redcliffe Uniting Church, at the corner of Anzac Avenue and Richens St. Redcliffe. We invite you to join us at 6 p.m. for what promises to be a very stimulating discussion about the church’s relationship with Jesus, led (via video) by Rev Dr Robin Meyers, pastor of the Mayflower Congregational Church and Professor of Philosophy at the Oklahoma City University, USA. A flyer is attached for you to share with anyone you think might be interested.

The car park adjacent to the Redcliffe Uniting Church is accessed from Richens St. There are two ways to get to the Ocean Room from the car park:

  1. enter the new Hub building, turn right after the garden, progress 20 m down the breezeway and the room is the last on the right OR
  2. walk around the western side of the Hub building to the rear of the Church, enter the breezeway through the gate, and the Ocean Room is first on the left.

Hoping to see you at the Ocean Room on 6th. As is our usual practice, we’ll have a cuppa, snack and chat between 6 and 6:30, before the programme starts.

Shalom,

Ian

oOo

Featured post

Opinion: Life again – practicing morphic resonance

From our new friend and explorer:

Brendan MacCarthaigh. “Born Dublin 1938. Eleventh of eleven children, loveless childhood, eventually fled into first escape route available – the Christian Brothers, at 14. Fled further to India at 22, lived there for 64 years, legal realities compelled return to Dublin in 2022, where now am. Negative life experience turned miraculously (yes) positive in 2019, and have lived in that glow since then. Loved India. The meaning of life is God, another name for Love. Have loads of qualifications in various fields. bursting with new ideas, mostly denying the beliefs we have nourished for decades, even centuries., enough about me!”

“One grows foolhardy, I guess, when none of the bullets one is braced for actually strikes. By now you know that for me Jesus is a role-model. I don’t tie up Jesus with religion past the point of his name going on to Christianity as a religion. Religions I am pretty cynical about, regarding them as very useful, very bonding of people (both strong reasons for associating with them, I grant) but insofar as they are exclusive of all interpretations of divinity except their particular one, I dismiss them. They bond adherents – great! They exclude others quite pointedly who interpret God differently – a result of anthropological illiteracy. And that last sentence includes of course Christianity, and its various offspring such as Catholicism, Protestantism, Presbyterianism, etc. as well as the non-Christian faith traditions.

“I suppose I must believe in what is commonly indicated by ‘life after death’.  By ‘must’ I mean, I draw such strength as I have from my association with Jesus, who of course is dead. The Roman soldiers on Calvary knew their job. But I believe that the spirit of Jesus lives in millions of people all over the world, as does the spirit of every other human person who ever lived, but with the difference that the one I refer to lived such a life that his spirit remained and remains influential in the choices millions make about their lives ever since. What’s more, I recognise that those who are not thus influenced are quite likely touched by other great names, and live equally if not more admirable lives as a consequence.

“Thus, if I happen to have a function centering on Jesus, I do not exclude someone who draws all her/his inner inspiration from someone I had never heard of, or had heard of, but do not myself know enough about to find inspirational. For me, as I have said earlier, the entire meaning of life arises out of love. That love is, in my case, modelled after the example of Jesus. Others see it modelled elsewhere. Fine. So long as it is all-inclusive love, I say welcome.

“Yesterday I was at a function where one of the participants quite emphatically dismissed prayer as useless, and that the future of our earth depends not on prayer, but on each of us doing our thing to save the globe from destruction. He dwelt on the idea quite strongly, and in fairness I learned that he was himself, though old, vigorously involved in various measures towards rescuing our earth from her destroyers.

“This issue didn’t arise in the life of Jesus, so there didn’t look like there was any connection there. (I do acknowledge that Jainism and Zoroastrianism might demur, and I appreciate their hesitation. They are an important minority.) Still, this old man had a point. The rescuing of Earth from her destroyers is scarcely a religious issue. Ok?

“Not ok!

“Although the scientist Rupert Sheldrake didn’t intend it, his thesis arising out of, and leading to the term morphic resonance has become a common term in religious literature for quite some years now. Morphic resonance is defined as, a paranormal influence by which a pattern of events or behaviour can facilitate subsequent occurrences of similar patterns. Very briefly, birds in one town discover they can with their beaks stab open the tops of milkbottles, soon other birds living far away make the same discovery. Monkeys discover that it’s easier to rinse the sand off their washed-up coconuts than eat them and then wash the sand out of their mouths, soon other monkeys living far away make the same discovery. Scientists, who devise brand-new equations to explain problems, discover that far away other scientists at the same time are making similar discoveries.

“And so when you and I pray for things to improve in the healing of our Earth, our prayer becomes linked with the same idea all over the place, and action is motivated on a wide scale. This old man’s desperation is understandable, but in practical reality his impatience with prayer as an effective instrument is actually misplaced. Prayer prompts ideas, strengthened by this morphic resonance phenomenon, and ideas lead to practical involvement, because it gathers power in the process of performance.

“Thus, our love for Mother Earth is enriched by our prayer life – and indeed, let me add, by the impatience of this old man, though he may not recognise it, because it strengthens the power of the idea now found all over the globe, thereby prompting the rest of us to do our individual and group best. It is of course helped by the power spelled out in Laudato Si’, while that itself is a result of the listening world to its message.

“God bless.”

Brother Mac.

Link: Leaving India after 62 years.

oOo

Featured post

Addressing Youth Crime: Getting Smarter Not Tougher

An open letter to the Queensland Parliament

Co-facilitated by our subscriber and explorer: Rev Dr Wayne Sanderson

We are organisations and individuals concerned about preventing youth crime, reducing re-offending and achieving community safety. As you deliberate about youth crime, we respectfully urge you to consider the following:

STOP POLITICISING YOUTH CRIME Queensland communities deserve evidence[1]based solutions to youth crime that actually work. They do not deserve political point-scoring about who is the toughest on crime. A bi-partisan approach based on getting smarter, not tougher, will produce better outcomes for everyone in keeping communities safe.

TAKE NOTICE OF THE FACTS Queensland already has some of the toughest laws and the highest number of children imprisoned in Australia. Despite decreasing youth crime rates, the number of children held in Queensland detention centres continues to increase. In 2021-22, with detention centres overflowing, around 470 Queensland children – some as young as 10 – were held in adult watchhouses for periods of up to 14 days. A watchhouse is not a fit place for a child. Locking children up does not free communities from crime. There is overwhelming evidence that youth detention does not work to deter crime, rehabilitate, or make communities safer. In fact, the experience of being incarcerated increases the likelihood of children offending. Almost all children who are imprisoned in youth detention in Queensland reoffend within 12 months of their release. We can never imprison our way to a safer community, but there is plenty of evidence about how we can reduce crime.

PROTECT OUR CHILDREN – MORE THAN ANY OTHER AGE GROUP, THEY ARE THE VICTIMS OF CRIME While we are all concerned about children who break the law, please remain aware that children, more than any other age group, constitute the majority of crime victims. Many of the children who find themselves on the wrong side of the law have been the victims of crimes far more serious than any offences they have committed. Many have grown up learning that adults are not to be trusted. Is it any wonder that they have little respect or trust in authority figures and the justice system? It takes time, persistence and skills to regain the trust of these children.

LET FIRST NATIONS LEADERS LEAD The gross over-representation of Aboriginal and Torres Strait Islander children in detention – over 70% – continues to draw shame on the world stage. When First Nations leaders and organisations have been able to design and manage responses to youth crime within their communities, the results have been impressive. Governments need to get out of the way and let First Nations leaders lead. This means making a genuine commitment to self-determination by First Nations peoples and resourcing of their communities to deliver local responses that they, more than anyone else, know will work best.

PROPERLY RESOURCE OUR TEACHERS AND SCHOOLS By the time children enter detention, over 50% have not been attending school. It is within the classroom that anti-social behaviours usually begin to emerge. Non-attendance at schools and high rates of suspensions and exclusions are frequent precursors to children’s involvement with the youth justice system. Better resourcing of teachers and schools with the programs and supports they need to keep children engaged in schooling will help stop problems before they start.

TAKE ACCOUNT OF CHILDREN’S DISABILITIES AND MENTAL HEALTH CONERNS Many children in the youth justice system have severe disabilities, including fetal alcohol spectrum syndrome disorder. There are no systematic screening or assessment processes in place to identify disabilities of children involved with Queensland’s youth justice system, meaning we are currently detaining children with undiagnosed disabilities and providing no appropriate supports when children leave detention – a recipe for reoffending. Failure to consider neurodisabilities and mental health concerns of children encountering the youth justice system mean all current solutions are doomed to fail.

TACKLE OUR SOCIAL PROBLEMS Research by the Queensland Family and Child Commission and others has found that most children in detention have experienced violence within their homes, poverty, homelessness or the absence of a safe place to call home, and/or exposure to alcohol and other substance misuse. We must address these issues by tackling child poverty, collectively ending youth homelessness, addressing the impact of family violence on children, and increasing the number and range of specialised youth mental health services, alcohol and drug treatment services, child protection, family support, early education and mentoring programs. Ban social media outlets from posting both children’s illegal exploits and ‘hate messages’ from vigilante groups – both are inciting children to commit offences. Get tougher on the causes of youth crime – it will represent a far better, less costly and more effective investment of taxpayers’ dollars in achieving community safety.

HOLD CHILDREN ACCOUNTABLE FOR THEIR BEHAVIOURS IN WAYS THAT WORK Threats of harsher punishments do not deter children from offending. The incarceration of children is the single biggest predictor of children entering into a lifetime of crime. Why is it that there has been a significant reduction in the use of restorative justice approaches in recent times? In many instances, restorative justice very effectively brings children and the victims together face-to-face to help children understand and take responsibility for their behaviour and work out the ways they can repair the harm. It is just one example of getting smarter, rather than tougher, in using solutions that work. There are many more.

DIVERT CHILDREN UNDER THE AGE OF 14 FROM THE CRIMINAL JUSTICE SYSTEM The younger children are when they first have contact with the justice system, the more likely they are to go on to re-offend. Effective responses involve children quickly discovering the consequences of bad behaviour, whilst also providing guidance to not repeat their mistakes. Children, especially very young children, do not understand or benefit from fronting courts and waiting months while the wheels of justice slowly turn. There are much more effective ways of holding children to account in ways that are timely and well-matched to a child’s age and stage of development. Any evidence-based policy to keep the community safe should include significant investment in strategies that work to divert children, especially those younger than 14, from the criminal justice system.

Collectively, we remain firmly committed to working with members of the Queensland Parliament on strategies to reduce youth crime. We are especially committed to working on strategies that are smarter, not tougher, in protecting Queensland communities and keeping them safe. The figures referred to within this letter have been drawn from the Children’s Court of Queensland Annual Report 2021-22

(1) Please refer to the ‘Orange Paper #2 – a ten-point evidence-based plan for investment to address youth offending’ first published by the Youth Advocacy Centre in 2020 – it provides a good starting point for getting smarter, not tougher.

[Endorsed by 52 major organisations working in the filed as well as many academic and professional practitioners and individuals.]

oOo

Featured post

Opinion: The urgency of church reform remains the greatest challenge

Shaping the Basis of Union of the UCA: the influence of progressive thinkers

We are privileged to have received a positive response to our request to Rev John Gunson, author of God, Ethics and the Secular Society: does the church have a future? to produce a brief paper on the influence of the Congregational representatives at the negotiated construction of the Basis of Union first published in 1971 prior to union in 1977 of the Methodist, Presbyterian (in part) and Congregational denominations. The original BOU can be found here.

The historic text of the Basis of Union was prepared at a time when the desire for gender-inclusive language was only just emerging. By the early 1990s there was a need to re-examine the language and the Assembly Standing Committee approved the publication of the 1992 edition, which incorporates relatively conservative changes to the language of the Basis, while seeking to retain its meaning. The 1992 version can be found here.

John’s words below remind us of the importance of keeping the challenge of Paragraph 11 at the forefront of our progressive work.

+++

“Openness to new understandings of the Faith”

As one who was heavily involved in the life of the Congregational churches at the time of the negotiations for union with the Methodist and Presbyterian churches, I believe I can accurately comment on the process by which union was consummated.  While I was not on the Joint Commission itself, which undertook the negotiations and drew up the Basis of Union, I was involved in inter-church discussions and in other ways preparatory to union.

There are those in key positions in the UC today who believe that the Basis of Union was intended as the forever definitive theological basis of the Uniting Church.  Some of those on the Joint Commission may well have believed that, or at least hoped that would be true.

What in fact determined the theological position expressed in the Basis of Union was the pragmatic need to find a basis upon which three very different denominations with widely diverging theological positions could come together in union.  In other words it had to avoid looking like a normative/typical statement of any one of the three negotiating churches.  e.g. “That’s Presbyterian.  We can’t agree to that.  That is a takeover.”  So let’s base it on one of the historic creeds that we give lip service to as part of the church’s history – a kind of neutral ground.  The Nicene Creed is more or less recognized across the major expressions of the church as the first official definition of faith and the first that came out of an ecumenical council.  Among other things it was an attempt to unify the many different theological positions of the time.  Congregationalists recognized the creeds as historic formulations of the church’s faith, and also Reformation confessions such as the Savoy Declaration and the Westminster Confession.  But for Congregationalists none of these were forever definitive, nor were they to be used as tests of faith.

Our union some 50 years ago happened at a time when neo-orthodoxy /Barthian theology was resurgent (that doesn’t mean it was right).  As a young man I had a decade previously returned from post-graduate theological study in the USA , my head filled with the excitement of Karl Barth’s massive and scholarly restatement of theology, in the light of which I moved away from the rather “superficial” expression of 19th century liberal theology that was characteristic of Australian Congregationalism at the time.  It was this neo-orthodox theology that was being embraced by  the young “turks” and the academics of the three negotiating churches at the time of union.

It should surely be clear to us now that the form our Basis of Union took was inevitably an expression of the times.  Had we come together in the 19th century we would have had an entirely different Basis of Union,. but simply the best and most pragmatic way to get agreement/union between the churches at the time, and thus subject to review and change.

The majority of Congregationalists would probably not have entered into the Uniting Church if they had not believed that the Basis of UNION was a starting point on which we could come together, not a permanent “once and for all” expression of the faith of the Uniting church.  Such a confession would have been called “The theological basis of the UC’, not the basis of UNION.

The second factor at work 50 years ago was the ecumenical spirit of that time.

Dominant in the life of our three churches, it brought home to us powerfully the scandal of denominationalism and disunity.  I, along with many others, was heavily involved in ecumenical activities and the work and scholarship of the World Council of Churches and the Australian Council of Churches.

Congregationalists historically did not look on themselves as a denomination but as a reforming movement in the life of the church, and we urgently desired and worked for both the continuing reformation of the churches and the unity of the church.  That was a much higher priority than a particular choice of a confession of faith we could all agree about at the time.

We believed that the Basis was a necessary pragmatic concession, in order to achieve union – which we could each interpret in our own way, in spite of its Greek philosophical thought forms, themselves incomprehensible to most.

To make absolutely sure this was the case Congregational representatives on the Joint Commission insisted on the inclusion of Paragraph 11.

Our representatives believed that modern scholarship was giving us new knowledge and understanding of our sources and our faith, and that we expected the Uniting Church to take that seriously.

For Congregationalists the church was always a church under reformation, and not to be imprisoned by a nearly 2000 year old statement of faith, expressed in the limited knowledge and ancient Greek thought forms forced on the church by a Roman Emperor; nor a 2000 year old interpretation of it, nor a modern re-expression of it.   Scholarship and knowledge has moved on, both in our understanding of the world and especially in the new insights into the sources of our faith through the work of the Westar Institute.

Our representatives on the Joint Commission would have approached each meeting of that body with the words of Pastor John Robinson ringing in their ears as he farewelled the Pilgrim Fathers (Independents/Congregationalists) on the Mayflower, fleeing persecution from “orthodoxy” in England for a new life in America in 1620.

Robinson urged them :    “I charge you before God … to follow me no further than you have seen me follow Christ.  If God reveal anything to you by any other instrument of His, be as ready to receive it as you were to receive truth from my ministry, for I am persuaded that the Lord has yet more truth and light to break forth from his holy word. …..  The Lutherans cannot be drawn to go beyond what Luther saw  … and the Calvinists  … stick fast where they were left by that great man of God, who yet saw not all things.  This is a misery much to be lamented.”

The Congregational representatives were of course outnumbered and exercised very little influence on the Joint Commission, but insisted on the inclusion of Paragraph 11, their version of which I am sure was carefully re-worded by the drafters of the Basis so as to not seem in conflict with the rest of the Basis.

Paragraph 11 reads as follows:

 Scholarly Interpreters.

The Uniting Church acknowledges that God has never left his Church without faithful and scholarly interpreters of Scripture, or without those who have reflected deeply upon, and acted trustingly in obedience to his living Word.  In particular she enters into the inheritance of literary, historical and scientific enquiry which has characterised recent centuries, and thanks God for the knowledge of His ways with men which are open to an informed faith.  She lives within a world-wide fellowship of Churches in which she will learn to sharpen her understanding of the will and purpose of God by contact with contemporary thought.  Within that fellowship she also stands in relation to contemporary societies in ways which will help her understand her nature and mission.  She thanks God for the continuing witness and service of evangelist, of scholar, of prophet and of martyr.  She prays that she may be ready when occasion demands to confess her Lord in fresh words and deeds.

(Note: Highlight & bold are my emphases).

The first problem with the expression of this paragraph (which I suspect was deliberate) is the heading.  It should have been headed “Openness to new understandings of the Faith”.  But that was not what the majority framers wanted to hear or express.

A third and powerful factor also determining the Basis of Union was the vision expressed in the deliberate wording of our name – the Uniting Church in Australia, not the “United” church.  In coming together we all believed that this was only the first step in a larger on-going process of union, beginning with the Anglicans with whom preliminary discussions were already underway, and ultimately, some dared to hope, even with Baptists and Roman Catholics. (See paras 1&2 of the Basis.)

To even start conversations with Anglicans and Roman Catholics we knew we had to have a theological/creedal basis with which they would readily agree.  Nicaea made obvious sense.  Further, in support of this goal, great consideration was given on the Joint Commission as to the possibility of including Bishops in the polity of the new church.

Again, “The Basis” was about achieving a starting point, and assumed an ongoing reformation and reformulation of the faith, not a capitulation to the other churches with whom we hoped for union, but from which we had deliberately distinguished ourselves since the Reformation.

Ecumenism, unity, and the scandal of denominationalism was the driving motivation, formulation of the faith was secondary and pragmatic (but not to the framers of the Basis.)

Ecumenism and ongoing church union is no longer a central priority of the Uniting Church.   Anglicans and Roman Catholics are only interested in absorbing us, not uniting with us.  The priorities of 50 years ago need no longer delay our urgent attention to a ”fresh confession of the faith” and the ongoing reformation of the church.

John Gunson.    30/1/23

oOo

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Event: Living the Questions at West End (Q) Explorers

The West End Explorers invites you to journey with us into an exploration of faith and practice. We will be using the “Living the Questions 2.0” (LtQ2) video series as a guide and catalyst to open-minded discussions. We aim to create a safe environment where you can feel free to voice your questions and doubts about traditional beliefs, without being dismissed as a heretic.
This is an alternative to studies that attempt to give you all the answers; it is for people who are in the midst of a life-long conversation about the mysteries of faith and life. Featuring thirty acclaimed scholars, theologians and other experts, LtQ2 consists of 21 sessions which are divided into three sets of seven units. Each session will be for about one hour, after/over shared light refreshments. There will be opportunities for personal sharing, following the video segments, which include conversations with leading voices of faith, stories illustrating aspects of an evolving faith, and concrete spiritual practices and disciplines.
Sunday 12th February 4pm – 5.15pm and the following six Sundays.
WARNING –
•This series freely questions:
– belief that the Bible is inerrant and infallible
– belief that the doctrines set forth by the early church are sacrosanct and not to be questioned – belief that one’s eternal salvation depends on their unswerving
commitment to the above
•This series does not aim to provide simple answers, instead aims to provide a resource for the      discussion
Three elements to program:
1) Pre-reading (handouts)
2) Video & discussion session
3) “Living it Out” devotional for “homework” (introductions to
various spiritual practices and disciplines)
For more about LtQ2, including a video sample, follow the links at: www.livingthequestions.com
If you are interested in joining us, please (try to) RSVP by the 5th February
RSVP to Kris Maslen
Units
Invitation to Journey (Feb – Mar)
1. An Invitation to Journey
2. Taking the Bible Seriously
3. Thinking Theologically
4. Stories of Creation
5. Lives of Jesus
6. A Passion for Christ: Paul
7. Out into the World: Challenges Facing Progressive Christians Honouring Creation (Apr – Jun)
8. Restoring Relationships
9. The Prophetic Jesus
10. Evil, Suffering & A God of Love
11. The Myth of Redemptive Violence
12. Practicing Resurrection
13. Debunking the Rapture
14. Honouring Creation Call to Covenant (Jul – Aug)
15. A Kingdom without Walls
16. Social Justice: Realizing God’s Vision
17. Incarnation: Divinely Human
18. Prayer: Intimacy with God
19. Compassion: The Heart of Jesus’ Ministry
20. Creative Transformation
21. Embracing Mystery
West End Explorers (WEE) is a continuation of progressive Christian groups that have been meeting at West End Uniting Church for the last few decades. WEE aims to be a safe space for those wanting a supportive group to share in their journey of reconsidering/deconstructing & reconstructing faith beliefs and practice.
oOo
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Opinion: Democracy or Doctrine

From Bev Floyd

What else hasn’t ‘organised religion’ understood?

It doesn’t realise people no longer want to be TOLD what to believe. They’ve gone off ‘authority’. It’s let them down so much in the past. A fair proportion of both secular and religious leaders have been arrogant or corrupt or just ‘not up to it’.

AND…

The culture of ‘organised religion’ is very patriarchal. In an era where concerned folk are striving to obtain equality for women, most religious leadership positions are reserved for men… particularly so (and medievally so) in the Catholic church but also in other religions and denominations.

Structures and procedures are also based on what I call a ‘male’ hierarchical model.    It is the ‘who can get to the top model?’ and the ‘who can we kick off the bottom?’ model.

This is a power-based model. Not inclusive. Decisions flow from the top to the bottom. It does have its uses. Emergencies are best handled this way,  as are certain key decisions that need to be made quickly and expertly, such as construction and war (both of which men seem to like and to do so well).

The alternative is a flat structure where decisions are made collectively at the lowest suitable level. It is an inclusive model. No-one is left out. Everyone can participate.      It does take longer and can be challenging to ‘efficiency nuts’ or people who are impatient, but the outcome is better. People feel involved… part of something. Decisions are more likely to fit the needs of the group. I’m inclined to call this the ‘female’ model. It’s emerging more as more women are coming into their own in the secular world. It seems to be a better way of for people to share decision-making and problem solving.

How far behind can ‘organised religion’ get?

The problem seems to be ‘doctrine’… that’s a set of ‘beliefs’ which have been formalised and handed down over many years. They appear to be set in concrete… never-changing.

I suppose for many the idea of something unchangeable in an ever-changing world would make life seem more comfortable, more certain, more manageable.

But people who are searching for ‘Godliness’ should not be using doctrine and churchiness as a mattress to slumber upon… true religion can be a springboard to life abundant… to joy and love and hope.

oOo

 

 

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Opinion: Are we concerned enough about artificial intelligence and freedom of religion?

Why The Church of England Is Talking About Artificial Intelligence

People are often surprised and encouraged when I tell them about the work the Church of England policy team and its bishops are doing in the areas of Artificial Intelligence (AI) and Robotics. Purple-shirted, dog collar-wearing members of the House of Lords are frequently spotted at committee meetings and sessions on these topics. Indeed, bishops report sensing surprise from some delegates who may be wondering whether the senior Church of England leaders belong in this environment.

Until 2016 the Church of England was not formally involved in this area. Then, thanks to some synergistic happenings, AI and Robotics arrived firmly on the Church of England’s radar.

One of these happenings was a 2016 ECLAS conference at the University of Durham. There, bishops and other senior church leaders were immersed for two days in the world of AI and Robotics. The delegates met research scientists in their labs and saw the painstaking work that goes into training machines to recognise chickens, cats, and dogs (all part of that fascinating area termed ‘machine learning’). They saw the ‘raw’ ‘training’ of machines to accurately perceive distances and objects while in motion, for use in technology to support driverless cars. Our church leaders were delighted to meet and interact with robots. Later, together with scientists, ethicists and theologians, they reflected on big questions emerging from the event. By the end of the conference, if they hadn’t been already, delegates were convinced that it was vital for the Church to engage with AI….

For the complete article go to the link below:

Why the Church of England is talking about Artificial Intelligence – ECLAS (eclasproject.org)

oOo

 

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Opinion: How the New Testament came to us

by JOHN COURT –  JANUARY 2023 [ previously in 2018 for Eastwood Uniting’s quarterly magazine, Contact]  

John Court ‘put bread on the family table’ through a 50-year career as a professional engineer in the chemical and environmental industries (BSc & MAppSc).

Raised in a fundamentalist Christian environment, he also undertook tertiary studies in classics (BA major in Greek) and ancient history (MA on Greco-Roman social life) with the aim of deepening understanding of things Christian, in parallel to rather than in concert with the conventional seminary scene.

Not surprisingly, this led John to re-think many aspects of his faith.  For the past 40 years he has found a friendly home and worshipped in the Uniting Church in Sydney.   He has also savoured the worlds of antiquity and early Christianity through some travel in the Middle East, Greece and Italy. But for his wife and himself, both now octogenarians, such adventures are realistically over. With retirement have come opportunities to indulge in eclectic reading and discussion.

***

John has kindly given us access to some of his writing on this topic. This is Part 1 of 3 parts.

How the New Testament came to us – 1 Inclusions and exclusions

Our Bible

We tend to take our Bible for granted:  39 books in the Old Testament (OT); 27 in the New Testament (NT); usually bound together; and often in black leather with gilt edges – at least when a book was something we read on paper rather than on our mobile phones.  Many of us have known this format from our youngest years in Sunday school and church youth groups.  But does this give a misleading picture of its origins and its immutability?  We will explore this question in several short pieces.

The old testament

The Old Testament preceded the New, to which it is inextricably linked.  It was composed in the ancient Hebrew language and transmitted orally and in writing by Jewish priests and scholars over a period of more than a thousand years.  When Christians adopted these ‘scriptures’, as they called them, they mostly used a Greek translation made by Jews about two centuries earlier.  Why Hebrew and Greek?  Well Hebrew was the language of ancient Israel.  The Old Testament is often called “the Hebrew Scriptures”.  And Greek because it was the lingua franca of the world of the early Church – a little like English tends to be today in many parts of the world.  That’s why Christian scriptures, of which our New Testament is the prime collection, are also written in Greek, a language which could reach many people.

Were these the only writings held to be ‘holy’ in their time?  Not at all!  In the Jewish world the writings we call the Apocrypha roughly fill the four-hundred-year gap between our Old and New Testaments.  They are not included in today’s Protestant Bibles but are found in Catholic and Orthodox Bibles.  And there were other writings besides these, as shown abundantly by the discovery of the Dead Sea Scrolls last century.  And we now have many other ‘gospels’, ‘acts’ and ‘revelations’ written in the early years of the Christian church, including the large collection in the Coptic language from Nag Hammadi in Egypt.

Choosing what’s in and what’s out

When a community ascribes special status to a set of writings, as when it considers them to be the ‘Word of God’, it becomes important for it to define what it accepts into this collection of sacred writings, the so-called ‘canon’.  Jewish councils basically decided what constituted the Hebrew scriptures, or the Old Testament, by about 100 CE (AD), although they did not precisely codify this for another eight hundred years.  Church councils had basically decided what constituted the Christian scriptures, the New Testament, by about 400 CE.

Over the last two hundred years scholars of language, ancient literature, history and theology have delved intensively into the way these selections were made and the nature, form, source and circumstances of the writings selected.   They have done this in the context of a plethora of additional ancient writings and archaeological information coming to light from the same environment as the chosen writings. The net result at present is some real divergence in the world of Biblical scholarship as to just what constitutes ‘our Bible’.  This fascinating and growing field of study has raised many questions, including the nature and working of ‘Divine inspiration’ in the original writing and selection of the canon, the transmission of the text and the authenticity of claims of authorship.

My understanding of what the Bible is has changed enormously in my Christian lifetime.  What about yours?  Perhaps you just accept it as a given in our Church without further concern.  Most Christians probably do.  Perhaps you find it all too difficult to sort out and just give up on it.  A lot do.  Perhaps you are inclined to reject it in whole or part, based on what does and does not appeal to you.  Not a few do this.  Does it matter?  I don’t know, but I’m one of those who are intrigued, rather than put off by such questions.  So, with your indulgence, I’ll explore them a little further in three brief pieces.

Two views on the New Testament

In 2017 I attended two fascinating presentations by visiting Biblical experts on aspects of the canon of the New Testament.  They held almost diametrically opposed views.  Professor Darrell Bock of Dallas, speaking at Macquarie University, Sydney, argued that the New Testament as we have it is the authentic Bible for Christians and that the additional early material now available did not come from an alternative, foundational Christianity.  Shortly afterwards Professor Hal Taussig of New York, speaking at Merthyr Road Uniting Church, New Farm, Brisbane, argued not only that early Christianity was more diverse than we had previously believed, but that some of the recently discovered early Christian writings should be included in our New Testament.  In fact, he has published, with support from other scholarly experts, A New New Testament, which includes eleven additional ancient Christian books not in our canonical Bible.

The case for the canonical new testament

Prof. Bock in his book The Missing Gospels[1] has made a close study of these additional Christian writings, many of them classified as ‘gnostic’.  He searches the Nag Hammadi collection for differences from our canonical NT on the subjects of God as Creator, of Jesus as a human and divine figure, of the nature of redemption and on Jesus’ death and salvation. He concludes that Christian orthodoxy is dominantly represented in the earliest strands of the canonical NT.  In summary, he claims that the alternative ideas on these subjects, as found in the alternative writings, are differences which entered Christian circles at a later time and were not part of earliest belief.  One belief in particular, which derives from the Gospel of Thomas, that Jesus was “the ultimate wisdom teacher, a kind of mysterious Jewish Zen master who scandalized his listeners”[2] by his radical teaching, is rejected as not a key part of earliest Christian belief.

I found that Prof. Bock’s book gave a relatively comprehensive and systematic overview of the Christian Gnostic writings, especially those from Nag Hammadi.  But he has an agenda which is apparent throughout.  He sees a trend in some modern scholarship dealing with these new writing to “cull out what fits nicely with our culture”, establishing “a case…for a historical makeover of early Christianity”, which he calls “the Buzz”[3].  He acknowledges that history is written by winners, so that the views which prevailed in the early councils of the Church are the views of those who prevailed.  But he asserts that sometimes the winners deserve to win.

The case for alternative writings in the New Testament

Prof. Taussig, a founding member of the Jesus Seminar, has also extensively studied the non-canonical writings of early Christianity.  He is of the view they genuinely reflect the diversity of belief in the early Church, to the extent that he has edited, under the guidance of an eminent scholarly council, A New New Testament: a Bible for the 21st century combining traditional and newly discovered texts[4].

The books included, intermixed with canonical books are: The Prayer of Thanksgiving; the Gospel of Thomas; The Odes of Solomon (in four books); The Thunder:  Perfect Mind; The Prayer of the Apostle Paul; The Acts of Paul and Thecla; The letter of Peter to Philip and The Secret Revelation of John. A 100-page Companion is appended discussing the history, environment and some exposition of these new books and their relationship to the canonical material.  It is noteworthy that much material not selected from these new sources is strongly contrary to canonical texts, for example, portraying the god of creation as an inferior and ill-disposed deity.

Prof. Taussig senses a freshness and beauty in the additional material.  But, like Prof. Bock, he also has an agenda beyond the purely academic.  “There are beautiful prayers, stories and proposals to nourish today’s thirst for spirituality that are both grounded in tradition and new to almost everyone’s experience.” “Most powerful…is the possibility of claiming for the twenty-first century new meanings inherent in the first- and second-century Christ movements.”[5]

A question for reflection

The Basis of Union states[6]: “The Uniting Church acknowledges that God has never left the Church without faithful and scholarly interpreters of Scripture, or without those who have reflected deeply upon, and acted trustingly in obedience to, God’s living Word.”

Where do we stand then, when sincere and well-credentialed scholarship is clearly divided as to what is in and out of the Scriptures?  The Uniting Church in the same Basis lays on all of us the duty of reading these very Scriptures[7].  But which ones?

John Court

[1] Bock, Darrell L 2006 The Missing Gospels:  unearthing the truth behind alternative Christianities (Thomas Nelson).

[2] p xxii

[3] p xxiii

[4] Ed. with commentary by Hal Taussig with a foreword by John Dominic Crossan, 2013 (Mariner Books).

[5] p 519.

[6] Section 11

[7] Section 5

oOo

 

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Opinion: Finding the big picture

Richard Rohr on ‘The supreme unifying force’

Big Picture Thinkers

In a 2006 CAC conference, Richard Rohr identified the prophet as one who places issues in the context of the “big picture”:

What is a prophet? Let me try this as a definition: one who names the situation truthfully and in its largest context. When we can name the situation truthfully and in its largest context, it cannot get pulled into interest groups and political expediency. I was preaching in Atlanta, and I went for the first time to the Martin Luther King Jr. exhibit. It’s so obvious that he was a biblical prophet. I stood there and heard the addresses right in his very church, Ebenezer Baptist Church, where they play his preaching constantly. I realized how he was always putting racism and segregation in the big context of the kingdom of God. And then he kept going and came out against the Vietnam War. He is said to have lost at least one-third of his own followers because he placed the issue in too big a frame.

We don’t want the big frame. No one wants the big picture. I’m convinced that Jesus’ metaphor and image for what we would simply call the big picture is the reign of God, or the kingdom of God. That’s Jesus’ way of describing a phrase we used to say in Latin [sub specie aeternitatis] which means, “In light of eternity.” To consider things in light of eternity is a great clarifier. Maybe it comes to us on our death bed, when we think to ourselves, “Is this going to mean anything? Does this really matter? Is this little thing we’re upset about now and taking offense at going to mean anything in light of eternity?” The prophet or prophetess speaks truthfully and in the largest context. [1]

In Martin Luther King Jr.’s “Beyond Vietnam” speech, he spoke from the “big frame” to call for a revolution of values based on love:

This call for a worldwide fellowship that lifts neighborly concern beyond one’s tribe, race, class, and nation is in reality a call for an all-embracing and unconditional love for all [humankind].… When I speak of love I am not speaking of some sentimental and weak response. I’m not speaking of that force which is just emotional bosh. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Muslim-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of Saint John: “Let us love one another, for love is of God. And everyone that loveth is born of God and knoweth God. He that loveth not knoweth not God, for God is love.… If we love one another, God dwelleth in us and [God’s] love is perfected in us” [1 John 4:7–8, 12]. Let us hope that this spirit will become the order of the day. [2]

Monday, January 16, 2023 —  Martin Luther King Jr. Day

oOo

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Opinion: Reflecting on the Epiphany

A New Year and the Epiphany

The new calendar year is upon us, and we have now had the clearing of the Christmas decorations.   And we now have the celebration of the Epiphany – the Manifestation of Christ to the Gentiles.   All very well presented in the second chapter of the Gospel of Matthew.

We read of the arrival of “wise men” from the East in Jerusalem as they sought to meet the newborn king of the Jews whose star they had seen in the East – presumably in the western sky at sunset.   The tale continues that these three men whom we know as “The Magi,” although we do attach the names to them of Caspar, Melchior and Balthasar, were able without any difficulty to have access to the head of the state, the king, one Herod, and to report the purpose of their visit.   Herod for some reason for all his learning needed to seek the advice of the religious leaders as to the supposed birthplace of the “King of the Jews” and was informed that the town of Bethlehem in Judaea was the location forecast.    That these visitors seemed to know more of the birth of the king of the Jews than the ecclesiastical establishment is itself interesting.   Herod, the sublime operator, then suggested to his visitors that they should go to Bethlehem (no major distance from Jerusalem) to find the newborn and to report back, so that he could honour him.

They took themselves then to Bethlehem with the guidance of the star and found the house where the baby Jesus was to be living with his mother.    Matthew reports, as we all know, the provision of great gifts to the newborn of gold and frankincense and myrrh.    For all that, they then had a dream which suggested not returning to Herod but going back to their own country by a different route.

I find all of this open to some measure of doubt in terms of historical accuracy.   We know that Herod died in the year 4 B.C. and that though Luke speaks of Quirinius being the governor of Syria at the time of the census which took Joseph to Bethlehem, the Roman records tell us that this was so in what to us is the year 9 A.D.    We are also aware that to the world of the scientists and astronomers, the year 7 B.C. (and its later months in our chronology) saw what they would call “the great conjunction of planets” when five of them were visible in the night sky almost as one.   Such an event did not occur again and then on a reduced scale until 1982.  If the Magi were astronomers (and astrologers) – they were almost certainly men to see in the night sky guidance for their own lives – it is quite possible that the conjunction of planets which would have been especially visible in the eastern Mediterranean was the cause of a journey westwards from lands to the East.    We do not know.

The stories from Matthew then tell us of the plan to take the baby to Egypt as Joseph had been warned in a dream to go to Egypt to escape what the angel who forecast the problem would be Herod’s reaction.    We are told Herod on realising that the Magi had not passed the necessary information on the birth of the child back to him, decided to kill all boys under the age of two years in Bethlehem in order to ensure that his throne was secure from challenge.   It has to be said that there is no historical record of such an event.    We are told however that after the death of Herod, and, with significant convenience, another angel appeared to Joseph in Egypt and reported the death of Herod and the succession of his son, Archelaus.   At this point, Joseph took Mary and their son back to Galilee (significantly further north in those days of no transport) back to Nazareth where Jesus grew up.   This met the vision that the Messiah would be called “a Nazarene” – perhaps again conveniently.

What are we to make of all of this?    My answer is to say that I do not know.   It is all so it seems very colourful and wish-fulfilling.   It suggests that Jesus was from his very birth the special man that he was to become in the eyes of those who knew him.   Is this however the embellishment of storytelling to make a good story even better?   And if we then go to the stories of his birth and the shepherds in the fields and the birth in a cattle shed, it all becomes yet more open I fear to doubt.    Have we been led astray?

Strangely enough for all my doubts of the historicity of the tales of his birth and earliest life from the Gospels of Luke and Matthew, I find this rather charming.   I am sure that those who wrote the Gospels, and there seems unanimity amongst the scholars that the three synoptic Gospels drew upon common material including material that may have been lost and that the Gospel of John is a very different and a significantly more poetic version of the life of the man, were at pains to emphasise the extraordinary quality of the man Jesus and his wisdom.   Not to provide a decorated story of his birth and early life they may have felt would have reduced the quality of the sublime and extraordinary of the man who had touched their lives with such intensity that their lives were to be totally given to the promotion of its guidance.    The Jesus they knew would have had a birth as out of the ordinary as his later life and message.    I do not know.

What does come to me however from all of this and it is the Epiphany – the manifestation – that supports it is the extraordinary (I used that word again and without apology) quality of the man and his message.   The writers and teachers were determined that the wider Jewish and Gentile worlds of the first century would accept without demur that in the life of the son of the carpenter from Nazareth, wisdom had come to mankind of such measure as to be utterly foundational.   His birth must have been surrounded by events that reflected the measure of the gift that had been made to humankind.

It is in that context that I see the Epiphany.    Eternal wisdom had been given to men and women of such a scope and scale that its arrival must have been itself surrounded by events of truly cosmic proportions.   And it is the measure of that wisdom that we are now being offered again two thousand years later its glorious elegance and simplicity.

For all that, I am sure that whether we want to question the stories and their presentation really means very little.    What has come to the world through the wisdom of Jesus as the last of the great Jewish prophets is a vision of life to the full of such proportions that we must ourselves be the men and women whose lives in all their detail reflect that wisdom and its provenance.   We are the sons and the daughters of the Source of Creation, dignified and responsible with beings so fully equipped to live well that our failures to do so will always sadden.     We are born as individuals so brilliantly equipped and yet equally so brilliantly different from each other that the world can happily see the whole tapestry of earthly possibility in all its completeness.   We are the expressions of an Eternal and Greater from Whom we come and to Whom we go, and we are built to reflect our origins in all that we are and in all that we do.

But the message of the Epiphany is that we must reflect those origins in our daily lives of great energy and of significant constructiveness.   We are born to build our lives to the maximum and so few of us do.    If there be a message of the Epiphany as the season of the Manifestation and the new calendar year now with us, it is that we must resolve fully to grow and equally fully to expand and offer that growth and expansion to our fellow travellers in life.    This is the contribution of agape to the world.   Jesus observed so we are told in the Gospel of St. John in the tenth verse of the tenth chapter that he had come “so that they may have life and have it more abundantly.”   That is the sole test of the worth of our lives and our activities and in this new year we must be forthcoming and constructive in all we are at all times.

A Happy New Year of growth and fulfilment – your duty of the Eternal is no less.

 Maxwell Dodd, Friday 6 January 2023

 

As with gladness, men of old

Did the guiding star behold,

As with joy they hailed its light,

Leading onward, beaming bright,

So, most gracious Lord, may we

Evermore be led to thee.

oOo

 

 

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News: Update on the St Lucia Q Group

To be all we can be.

Thank you, John and Robert, for keeping us in the loop on developments at your wonderful group. Your objectives are something we can all take on board. All the best with your plans for 2023.

St Lucia Spirituality Group
Newsletter January 2023
Greetings

Our December newsletter reflected on the growth of our group and our activities over the last fifteen months. Now, as we look forward, it is worthwhile considering why we engage in these activities.

On our Facebook page we rely on Anthony de Mello’s definition of spirituality to mean waking up. “An awakened person no longer marches to the drums of society, a person who dances to the tune of the music that springs up from within. Awareness means to watch, to observe, to understand, to wake up.” To be free.

A recent Christmas reflection by John Shelby Spong on Jesus illustrates these characteristics:

  • “He possessed the courage to be who he was. He is described in terms that portray him as an incredibly free man.”
  • “Jesus seems to have had no internal needs that drove him to prove himself – no anxieties that centered his attention on himself. He rather appears to have had an uncanny capacity to give his life away.”
  • “Freedom is always scary. People seek security in rules that curb freedom. So, his enemies conspired to remove him and his threat to them ……. he found in himself the freedom to give his life away and to do so quite deliberately.”
  • “Christmas stories year after year for one purpose only: to worship the Lord of life who still sets us free and who calls us to live, to love and to be all that we can be.”
These brief quotes illustrate our objectives, particularly the last: “to be all that we can be” within the context of our faith tradition.  We encourage our readers and supporters to wake up; to be spiritual seekers; to ask questions about their faith; to seek answers through research, discussion and prayer; and thereby to continually grow in their faith. The full text of Spong’s reflection can be found here.

If you are interested in pursuing some of these ideas further, an updated and revised version of de Mello’s book, Awareness, is now available as Stop Fixing Yourself: Wake Up, All is Well, available at book depository.com and as a Kindle version at amazon.com.

For a comprehensive examination of Jesus as a man, the Spanish biblical scholar José Pagola’s book Jesus: An Historical Approximation is a worthy investment. He addresses basic questions about who Jesus was; how he understood his life; what was the originality of his message; how the vision of the Kingdom of God centred his life; and why he was executed and who intervened in the process. Available at bookdepository.com and at amazon.com.

Butterfly Series – Next Meeting

Our next meeting will contribute to our overall objectives by exploring some of the characteristics of an adult faith journey. This journey involves the shedding of childish beliefs and actions and replacing them with an adult faith. Through our pre-reading for this episode of the Butterfly series, we will put the spotlight on the difference between a childish faith and an adult faith. We will examine issues such as dependency, the ego, evolution through experience, expansion of one’s worldview and the importance of community.

We hope you can join us. If you would like a copy of our discussion paper, simply email us. It is also available on our Facebook page. There is no obligation to join our meeting.

Our Episode 15 meeting will be held on Zoom at 6:00pm AEST on Monday 13 February   2023.  To register your attendance, please email John at jscoble@hradvantage.com.au.

If you are concerned about your ability to participate in these zoom meetings, we can accommodate you by simply allowing you to listen. Just let us know.

Our Newsletters & Facebook Page

Do you know anyone who might like to receive these newsletters too? You can contact us by email slsg4067@gmail.com.

We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.

Go well…
John Scoble and Robert van Mourik

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WHAT’S THE DIFFERENCE BETWEEN THE NIV, NRSV, AND OTHER BIBLE TRANSLATIONS?

 

A timely publication when many people have been asking us which Bible gives us the best translation. Issues of editorial bias, cultural conflict, contextual understandings, accuracy, contradiction, falsehoods, gender bias, poor scholarship, credible scholars, etc.

What’s the Difference Between the NIV, NRSV, and Other Bible Translations? | Sojourners

 

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Emerson Powery is professor of biblical studies and the assistant dean for the School of Arts, Culture and Society at Messiah University. He is the author or editor of several books, including The Good Samaritan: Luke 10 for the Life of the Church (Baker Academic, 2022) and served as an associate editor for Apocrypha and NT for the Common English Bible translation (2011).

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Seminar at New Farm, Q: The Indigenous Voice

Our next Explorers seminar at New Farm on Friday 17th February (please note the change of date) will be led by Everald Compton. He will be addressing the forthcoming Australian referendum on the ‘Voice”. Gathering at 10am and seminar at 10.30am.

He will outline the constitutional history of failure to recognise indigenous people as well as key issues regarding the case for YES and NO while not hiding the fact that he will personally vote YES. He will be happy to handle lots of questions. Paul Inglis will be the facilitator.

Some background material:

Aboriginal and Torres Strait Islander Voice

In 2023, Australians will have their say in a referendum on whether to update the Constitution to include an Aboriginal and Torres Strait Islander Voice to Parliament.

The Voice will be an independent, representative advisory body for First Nations people. It will provide a permanent means to advise the Australian Parliament and Government on the views of Aboriginal and Torres Strait Islander peoples on matters that affect them.

A set of principles that describe how the Voice will work were agreed to by the First Nations Referendum Working Group.

The Voice is a body that will:

  • provide independent advice to Parliament and Government
  • be chosen by First Nations people based on the wishes of local communities
  • be representative of Aboriginal and Torres Strait Islander communities
  • be empowering, community led, inclusive, respectful, culturally informed and gender balanced, and includes youth
  • be accountable and transparent
  • work alongside existing organisations and traditional structures.

The Voice will not have a program delivery function, or a veto power.

The structure and role of the Voice would be decided by Parliament through legislation, with members to be chosen by First Nations people.

The referendum is part of the Government’s commitment to implementing the Uluru Statement from the Heart in full.

Other information links:

Prime Minister proposes draft referendum question and constitutional amendments | Indigenous Voice (niaa.gov.au)

About | Indigenous Voice (niaa.gov.au)

What is a Voice to Parliament? – From The Heart

Opposition Leader Peter Dutton says the Indigenous Voice to Parliament referendum will fail without more detail – ABC News

Final Report | Indigenous Voice (niaa.gov.au)

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Opinion: Looking forward

As we commence our 23rd year of sharing worldwide progressive Christian thinking, we look forward with hope, based on the growth of interest and support, for the continued transition away from the worst of the past and the adoption of the best of the present and past practice. We acknowledge that we don’t have all the answers and our thinking so often needs critiquing. We have learnt so much from each other, the scholarly work of others and the life experiences of some.

Much of the Church is changing slowly as it faces the big challenges of the era and collaborates with the major global movements for social justice, economic development, industrial ecology, environmental policy, developmental consciousness, and the sharing of and sustaining of resources.

Although a significant number of our subscribers have walked away from the Church, we have many friends active inside the Church making a great impact on where the Church is going. It is generally understood that change is often resisted and there is comfortableness in complacency. Two thousand years of an institution established and locked into governance and doctrinal models by the Romans and living with the tensions of the teachings of Jesus means that much of the change and reform will be resisted. But there are new imperatives that make this resistance futile.

These imperatives include the threat of a diminishing role for individual humans with technological superhuman powers, the escalation of political crises, the search for effective leadership, the acceleration of greed and how to address Jesus’ goal of heaven on earth.

Collective intelligence is the greatest resource available to us. The combining of spirituality and science is transformative and helps us to find meaning. It also helps us to address the imperatives and make sound judgements. It gives us better ways of discovering truth and thinking through the complex issues of our time. It makes the Christian (Jesus) notion of humanity even more significant than ever before.

Many young people are expressing and demonstrating strong moral values about the future of humanity. I am optimistic about the future of the universe in their hands. There is much to discuss and even more to do. I hope our many Explorers groups will continue the discourse and experimenting with applying new understandings.

Happy New Year!

Paul Inglis

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Opinion: A Vision for a Contemporary Church

In response to a request from the Assembly of the UCA, newly retired Uniting Church minister and scholar Rev Dr John Squires offers his thoughts about the highlights and joys of his 42 years of ministry and also his thoughts on the UCA identity, and that all-important question: what’s the future of the Uniting Church?

What does the future of the Uniting Church look like to you?

It is so hard to know. A few years ago there was widespread discussion of ‘four scenarios’ for the future Church—word and deed, secular welfare, return to the early church, and recessional. They were helpful as catalysts for discussion, but rather artificial in the black-and-white options they proposed. I don’t see any one of them being the single way the Church will go in the future; rather, there will be a mixture.

So, what will change, and what will stay the same? People and structures are remarkably resilient in our Church. That’s a good thing, because it means we don’t easily give up, but it’s also problematic, because it means that we resist change until well past the time when transformation is feasible.

It’s not hard to know that the traditional pattern – Sunday morning worship service run by a minister living in the house next door to the church with his wife and young family, with a big Sunday School in the hall next to the church, midweek women’s and men’s fellowships, a Friday night youth group and a ‘youth service’ on Sunday evening – will not exist. It has already disappeared in so many places, even though some still continue to believe it’s ideal and that we just need to ‘get back to the good old days’. It’s not happening.

New patterns of gathering, praying, serving, and witnessing will emerge, indeed, there are already many such examples. The Church will become more local, contextualised and differentiated, across all the places where Uniting Church folk are to be found. We don’t have a master plan for congregational life, so each place will find its own pattern.

Such flexibility and diversity is to be valued and encouraged as it contributes to the health of the future Church. What we do need to ensure is that we continue to provide opportunities for people to grow in discipleship and offer channels whereby disciples can engage in constructive, hope-giving mission in society.

What are the things that are critical we get right?

We have a clear set of core commitments as the Uniting Church. First, we are committed to developing a destiny together with First Peoples, working for this locally and advocating for this nationally. Next, we are committed to learn from the practices of First Peoples and live in ways that honour the land, value all creatures, and reduce the impact of our lifestyles on the planet. Third, we have identified ourselves as a multicultural church and are committed to expressions of church fitting for the many language groups and ethnicities present in our Congregations. These three commitments are critical for us to maintain.

We are inclusive, accepting and value every person, no matter how society might want to categorise them. We are justice-oriented, serving and advocating for those people who are marginalised, abused, or rejected by forces at work in society. Those who are vulnerably housed, those experiencing domestic abuse, those unable to pay all their regular bills, those seeking the safety of refuge in our land, all merit our support and advocacy. We are participatory in our governance, our worship practices, our valuing of giftedness, especially in terms of gender and ethnicity. These things are core to our identity and essential to our future. It is essential that we get and keep them right.

We are also evangelical in the best and true sense of the term, even though that is a word that has been corrupted by terrible misuse in recent decades. And we are, still, ecumenical. Perhaps we might recapture this core commitment as: we welcome with open arms lay people and ministers who have served in other denominations, but have been bruised, burnt, or frozen out because of debates and decisions in those places. Can we recapture evangelical ecumenism and offer that in creative ways to society at large?

And then, we also must get the range of compliance matters right. Good ethical standards and transparently ethical practices are critical. Nobody should offer for leadership in the UCA these days with the naive thought that ‘it’s just a couple of meetings’; all leaders need to model and lead in ethically upright ways, and that means devoting time and energy to provide good leadership.

I think that now, the time is ripe for a thoroughgoing revision of what it is that we expect our ordained leadership to be doing. The mid-20th century paradigm of ‘preach, preside, and pastor’ is still reflected in our Regulations—but more recent modifications to the section on “Responsibilities of a Minister” (Reg. 2.2.1) move us towards a revised pattern, in which the key elements (in my mind) are “pioneering, collaborating, and resourcing”. I have reflected on this in two recent blogposts here and here.

In today’s context, what does it mean for us to be a church committed to scholarly inquiry?

Personally, I can’t imagine being content with any expression of faith that fails to engage mind as well as heart. Our Basis of Union commits us to “the knowledge of God’s ways with humanity that are open to an informed faith”—a faith that is contextualised, critically developed, alert to contemporary understandings, and engaged with contemporary society.

That invites us to know what discoveries are being made by scientists, psychologists, and sociologists, through exploration of the whole cosmos as well as investigation of ecologies and systems close at hand, and to bring those discoveries into conversation with our faith and the developments that have occurred in our theological understandings through the faithful work of exegetes, theologians, missiologists, educators, activists, writers, and preachers. We are also invited to attend to the creative offerings of poets, novelists, composers and artists, helping to shape our understanding of God and of one another.

So in our exegesis of biblical texts and articulation of theological insights, in our decision-making about church polity and our implementation of missional projects, we are always to be informed by these matters. Our expressions of faith always come to birth in the context in which we find ourselves, and always engage our whole being.

As that wonderful paragraph 11 of the Basis of Union affirms, I join in giving thanks “that God has never left the Church without faithful and scholarly interpreters of Scripture, or without those who have reflected deeply upon, and acted trustingly in obedience to, God’s living Word”.

What have been the joys of your ministry? What are the things you have learned and will treasure?

I have learned much and enjoyed much; so I have many things to treasure! I will limit myself to six.

Funerals. From early in my ministry, this was top of the list. I felt that, amongst both the “game playing” and the drudgery that can be experienced in ministry, visiting bereaved people and leading services of thanksgiving and remembrance were always moments when “I was doing something real”—connecting with people’s lives at raw and fragile moments, representing the grace and compassion that are at the heart of the Gospel.

Musicians. As a minister, musicians can be the bane of my life. And as a musician, ministers can be the bane of my life! But as a minister, working with liturgically-aware musicians is wonderful; and as a musician, playing with good musicians is bliss, and playing in worship led by theologically astute ministers is most enjoyable. Music makes such an important contribution to communal worship and personal spirituality, so musical ability is a gifting that is to be valued and nurtured.

Lifelong learning. Just as our church values scholarship, so we prioritise learning experiences for all people—lay and ordained, those in leadership and those participating as active disciples. Great moments for me have come in seminars and workshops, both as teaching facilitator and as learning student. I have learned at overseas universities and in local congregational settings, in training courses and in practical sessions, and even, more recently, in online groups!

Collaborations. All of my ministries have been in teams, with both ordained colleagues and lay leaders. Learning to work together in the best way, valuing each others’ gifts and working creatively to produce a truly collaborative partnership, always results in a joyful outcome. I have had fine collaborations with fellow ministers, teachers, committee and board members. My best and most enduring collaboration has been with my wife Elizabeth—fellow minister, educator, musician, creator. We have done some fine things together—many Lay Preacher courses, a good number of dialogue sermons, some Christmas in July fun nights, a shared placement for five years, a number of online Bible study series, and regular musical offerings in worship.

Variety. No one placement has been like another. And within my longest placement (20 years as a Faculty member at UTC), there were seasons with different focal points: initially, developing subjects to teach, then overseeing ministry formation, strengthening teaching amongst the Faculty and developing research supervision as Academic Dean, helping with the transition into Charles Sturt University, serving as Vice Principal and encouraging emerging scholars. Such variety is something that I have always valued. It has, I hope, kept me fresh in doing what I do.

Faithful, committed, dedicated people. Whilst I appreciate the privileges and responsibilities of ordination, I have always deeply valued the committed faith and dedicated discipleship of those many lay people amongst whom I have ministered. I have always seen them as part of the same team and have sought both to encourage, and to learn from, lay people in equal measure. Our Basis of Union is strongly affirming in this regard.

And maybe that’s a seventh thing that I can squeak in, which I treasure: the Basis of Union, and its lesser-known sibling, the 1977 Statement to the Nation. These, along with the 1988 Statement, are immensely valuable documents; they have served us well for decades and will continue to do so on into the future. They express so much of what I value within the Uniting Church.

John Squires

For more reflections from John on ministry, theology, the Uniting Church and the Bible, follow his blog.

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Spong: What I believe about Jesus

Katherine from Richmond, Virginia writes:

Question:

What is it about this Jesus that you find so compelling? When I hear the Christmas story from the Bible, I believe that I am listening to fairy tales. Stars do not announce the birth of a human being. Angels do not sing to hillside shepherds. Virgins do not conceive and give birth. Is there something behind the old mythology that I am missing? Can you still, with any integrity, refer to Jesus as “the son of God?”

Answer:

Dear Katharine,

Thank you for your questions. Not only are they important ones but they give me the opportunity to articulate my deepest convictions about this Jesus in the column that will go out to my subscribers on Christmas Eve. So I shall frame my answer to you in the form of a Christmas meditation, for this Jesus has always both fascinated and attracted me.

My deepest self-definition is that I am a Christian, by which I mean that in Jesus of Nazareth I believe I see the meaning of God most clearly. This experience of an in-breaking divine presence is what I believe created the Christmas traditions that you refer to in your question. Certainly during this season they are omnipresent.

It was more than two thousand years ago that the historic figure we call Jesus lived. It was a life of relatively short duration, only thirty-three years. At most only three of those years were devoted to a public career. Yet, that life appears to have been a source of wonder and power to those who knew him. Tales of miraculous power surrounded him. Words of insight and wisdom were believed to have flowed from his lips. Love and freedom seemed to be qualities that marked his existence. Men and women found themselves called into being by him. Those laden with guilt discovered, somehow, the joy of forgiveness in him. The alone, the insecure, the warped and twisted found him to be a source of peace. He possessed the courage to be who he was. He is described in terms that portray him as an incredibly free man.

Jesus seems to have had no internal needs that drove him to prove himself – no anxieties that centered his attention on himself. He rather appears to have had an uncanny capacity to give his life away. He gave love, he gave selfhood, he gave freedom, and he gave them abundantly – wastefully, extravagantly.

Lives touched by his life were never the same. Somehow life’s secret, its very purpose, seemed to be revealed in him. When people looked at him they were somehow able to see beyond him, and even through him. They saw in his life the Source of all life that expanded them. They saw in his love the Source of love and the hope of their own fulfillment. This kind of transforming power was something they had not known before.

Freedom is always scary. People seek security in rules that curb freedom. So his enemies conspired to remove him and his threat to them. From one perspective it might be said that they killed him. When one looks more closely at the story, however, it might be more accurate to say that he found in himself the freedom to give his life away and to do so quite deliberately. He died caring for those who took his life from him. In that moment he revealed a love that could embrace all the hostilities of human life without allowing those hostilities to compromise his ability to love. He demonstrated rather dramatically that there is nothing a person can do and nothing a person can be that will finally render any of us either unlovable or unforgivable. Even when a person destroys the giver of life and love, that person does not cease to be loved by the Source of love or called into life by the Source of life. That was his message or at least that is what people believed they had met in this Jesus. Such a life could not help but transcend human limits. For this kind of love can never be overwhelmed by hatred; this life can never finally be destroyed by death.

Is it any wonder that people had to break the barriers of language when they sought to make rational sense out of this Jesus experience? They called him the Son of God. They said that somehow God was in him. So deeply did people believe these things that the way they perceived history was changed by him. To this day we still date the birth of our civilization from the birth of this Jesus.

They believed that he was able to give love and forgiveness, acceptance and courage. They believed that he had the power to fill life full. Since people tended to define God as the Source of life and love, they began to say that in this human Jesus they had engaged the holy God.

When they began to write about this transforming experience they confronted a problem. How could the human mind, which can only think using human vocabulary, stretch far enough to embrace the God presence they had experienced in this life? How could mere words be big enough to capture this divine meaning? Inevitably, as they wrote they lapsed into poetry and imagery. When this life entered human history, they said, even the heavens rejoiced. A star appeared in the sky. A heavenly host of angels sang hosanna. Judean shepherds came to view him. Eastern Magi journeyed from the ends of the earth to worship him. Since they were certain that they had met the presence of God in him, they reasoned that God must have been his father in some unique way. It was certainly a human reference but that is all we human beings have to use.

Life as we know it, they said, could never have produced what we have found in him. That is why they created birth traditions capable of accounting for the adult power that they found in him.

Our modern and much less mysterious world reads these birth narratives and, assuming a literalness of human language that the biblical writers never intended, say “How ridiculous! How unbelievable! Things like that just do not happen. Stars don’t suddenly appear in the night to announce a human birth. Angels do not entertain hillside shepherds with heavenly songs. Virgins do not conceive. These things cannot be true.”

On one level those criticisms are accurate. Things like that do not happen in any literal sense. But does that mean that the experience this ecstatic language was created to communicate was not real. I do not think so.

The time has come for Christians, when we try to talk about God, to face without being defensive, the inadequacy of human language. These stories were never meant to be read literally. They were written by those who had been touched by this Jesus. That is why they challenge our imaginations and sound so fanciful and unreal. Our minds are so earthbound that our imaginations have become impoverished. Literal truth has given way to interpretive images. When life meets God and finds fulfillment one sees sights never before seen, one knows joy never before experienced, and one expects the heavens to sing and dance in celebration.

The story of Christmas, as told by the gospel writers, has a meaning beyond the rational and a truth beyond the scientific. It points to a reality that no life touched by this Jesus could ever deny. The beauty of our Christmas story is bigger than our rational minds can embrace. For when this Jesus is known, when love, acceptance, and forgiveness are experienced, when we become whole, free and affirmed people, the heavens do sing “Glory to God in the Highest,” and on earth there is “Peace and Good Will among Us All.” Hence, we Christians rejoice in the transcendent beauty and wonder of this Christmas story. To those who have never stepped inside this experience we issue an invitation to come stand where we stand and look through our eyes at this babe of Bethlehem. Then perhaps they too will join those of us who read these

Christmas stories year after year for one purpose only: to worship the Lord of life who still sets us free and who calls us to live, to love and to be all that we can be. That is why the Christmas invitation is so simple: Come, come, let us adore him.

How do we adore him? In my mind the answer to that query is clear. I adore him not by becoming religious or by becoming a missionary who seeks to convert the world to my understanding of Jesus. I do it rather by dedicating my energies to the task of building a world where everyone in this world might have an opportunity to live more fully, love more wastefully and have the courage to be all that they were created to be. This is the only way I know how to acknowledge the Source of Life, the Source of Love and the Ground of Being that I believe that I have experienced in this Jesus. How can one adore the Source of Life except by living? How can one adore the Source of Love except by loving? How can one adore the Ground of all Being except by having the courage to be all that one can be. It is not possible to seek these gifts for oneself and then deny them to every other life. So our task as disciples of Jesus is to live fully, to love wastefully and to be all that we can be while we seek to enable every other person, in the infinite variety of our humanity, to live fully, to love wastefully and to be all that each person can be. That also means that we can brook no prejudice that would hurt or reject another based on any external characteristic, be it race, ethnicity, gender or sexual orientation. It all seems so simple to me. God was in Christ. That is the essence of what I believe about this Jesus.

Have a blessed and holy Christmas.

~ John Shelby Spong

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Book Review: Is Nothing Sacred?

Is Nothing Sacred? The Non-Realist Philosophy of Religion by Don Cupuitt

Fordham University Press, NY, 2002

reviewed by Nicholas Rundle

An edited review by Nicholas Rundle, an Anglican Priest and Quaker fellow-traveller who lives in the Adelaide hills. From the Sea of Faith in Australia “Bulletin” Feb 2003.
Don Cupitt is one of the world’s most controversial theologian-philosophers.
In his popular and, some would say, subversive BBC TV series of the 1980s, ‘The Sea of Faith’, Cupitt asserted that religion, in order to survive, must free itself from supernatural beliefs and be seen instead as a form of human cultural expression.
Cupitt has been described by some as a Christian atheist and he has not been afraid to attack the church and theologians. In his 1980 book Taking Leave of God Cupitt accused the church of exercising ‘psychological terrorism’, [see note 1] and defined his own role as that of a rescuer. Jesus is to be rescued from dogmatic captivity and God from metaphysical captivity. Jesus, the ‘ugly little man’, has in his more recent books, such as Reforming Christianity returned to centre stage where Kingdom religion — the religion of immediacy preached by Jesus — must emerge from the ‘rusty and oppressive’ machinery of the mediated religion of the Church [see nore 2]. Cupitt exhorts his readers to a beliefless religion where worship and belief in a supernatural realm are replaced by a definition of religion as a way people relate themselves to life and celebrate life.
Cupitt’s latest book, Is Nothing Sacred needs to be read against the background of the radical Sea of Faith movement as well as the controversy and vituperation that has followed him as he has sought to promote his non-realist Christianity from within the Church.
In the introduction to Is Nothing Sacred? (p XI ) Cupitt defines non-realism in this way:

Suppose we become acutely aware of our own human limits: we realise that we are always inside human language, and only ever see the world through our human eyes. All that is ever accessible to us is the relative god, my god. As I see this, metaphysics dies and I am left knowing only my god, my guiding religious ideal. And this is the non-realist philosophy of religion in a nutshell.

The value of the Introduction lies not only in the succinct way in which Cupitt summarises his thought but the chronological account of the way his ideas have developed; a kind of chronological apologia. Until now only Scott Cowdell’s 1988 book, Atheist Priest (SCM) provided any kind of guide to the themes which have emerged from Cupitt’s earlier books as he journeyed from Christian orthodoxy to a radical empty humanism and a love of transience. Cupitt quotes with a touch of humour the English establishment figure, Baroness Warnock who bracketed together the philosophers, Derrida, Rorty, and Cupitt as enemies of objective truth and public morals (ix). However the reader also gets a sense of how difficult Cupitt’s journey has been for him and how hurtful he has found the accusations that his philosophy is, “simply a euphemism for sheer and shameless unbelief.” (xv). Perhaps Cupitt has received more opprobrium than other equally radical thinkers because he has drawn attention to the stultifying insularity of the British academic and ecclesiastical establishments. It is perhaps appropriate that his latest book of essays has appeared in a series on continental theologians because Cupitt has been a pioneer in the exploration of continental European thought and its implications for the way in which life is lived.
Is Nothing Sacred is comprised of a series of essays from the period 1980 –2000. They explore themes from Kant and Nietzsche, and sketch Cupitt’s vision for radical religion. I appreciated the essay in which he explores the history of religious art. Cupitt is particularly knowledgeable about art. He traces the dissolution of any kind of division between sacred and secular art in the modern and post modern eras. He notes the move towards the abstract and to postmodern art which seeks to disturb and confront, rather than to console or uplift the observer who can no longer remain only a contemplating observer but is drawn into the emerging flux of being.
Cupitt, much I suspect to the annoyance of the retiring Archbishop of Canterbury, remains a priest. As an Anglican priest myself I note in this book and in others, Cupitt’s real pastoral concern for his readers and hearers to find their own way to liberation. The old style religion of mediated salvation is replaced by religion as therapy which serves to divest people of an addiction to be what Bishop Richard Holloway has called in public, ‘meaning junkies’. In chapter six Cupitt explores therapy as a way of freeing people to accept life as it is, rather than turning life into a weapon to make ourselves unhappy. He focuses on the Buddha as the best exponent of the therapeutic approach. Cupitt has at times been content to call himself a Christian Buddhist. In this chapter he encourages his readers to see religion as reconciling us to what is and might be in this world, rather than providing us with information about illusory worlds or Platonic ideals. It is no wonder that Cupitt’s style of theologising has profoundly influenced novelists like Philip Pullman and Iris Murdoch.
The turn to life, a theme that emerges in Cupitt’s more recent books, is summarised in an article entitled, ‘The Value of Life’ in which he explores the requirement to develop an appropriate environmental ethic. He draws attention to the nostalgic utopian tendency in conservation movements and traces this to western assumptions about an unchanging morality ‘out there’ needing only to be grasped and applied rather than an “ever-renewed creative activity though which we give our life worth and keep the human enterprise going.” (p 124) In the final two chapters of the book Cupitt reprints two essays in which he responds to criticisms by two British Anglican theologians, the establishment liberal David Edwards and Rowan Williams, soon to become the leader of the Anglican Communion. In his disputation with Edwards Cupitt attacks theological liberalism at its weakest point. Cupitt sees the liberal project as one of cleaning up the language and presentation of the faith in the hope that the result will more than satisfy a post Christian world, hungry for spirituality as well as restore passion and commitment to the mainstream Church. Cupitt rejects these liberal aspirations and calls for root and branch reform by appealing to the feminist critique of Christianity and to Jesus’ radical this-world ethic. Here the reader gets a sense of Cupitt’s determination to staying within a Church in which many regard him as an ecclesiastical cuckoo. The last words of this book have him reiterating a promise to change the Church from within and claiming his own place within the Church. His vision of the future Church, reiterated in many of his books is of democratic undogmatic Quaker style non-realist communities fired by a solar ethic. Individuals and communities live like the sun pouring themselves out for others without hope for spiritual reward. Can we see the shadow of Kant’s ethics in Cupitt’s solar ethic?
In his reply to Rowan Williams, Cupitt employs the metaphor of the dance to describe the ambiguity of religious claims to truth, which must at the same time be negated. He quotes Derrida in defence of a playful use of language that is ultimately incapable of definition. Cupitt finds much in common with Williams, both writers seeking to employ language as play, an arena for meaning making in this world although Cupitt believes that nothing can lie beyond language. Cupitt defends himself by a discussion of the void, or Nihil, a common theme in his writings. Cupitt is taking the path of many mystics by saying that faith is not information gathering or belief but a radical death into unknowing, a kenotic embrace of the void rather than a retreat into a closed circle of certainty. Cupitt accuses Williams of taking the side of a nostalgic easygoing Christendom-type religion rather than seeking to make connections and learn the language of the world which only comes by entering the place of dark unknowing. He urges Williams to come out of the religious closet and declare himself a non-realist.
I hope that Williams and Cupitt will continue the dance of debate and that voice of radicals like Cupitt and the Sea of Faith will be as much valued and respected as the voices of powerful lobby groups. In every area of contemporary life, the Church included, conservatives and liberals continually squabble about the moral high ground. They usually make common cause only to suppress the unpopular radical who points out the real state of the Emperor’s robe-less condition.
Perhaps it’s worth recalling that in the Gospel the sworn enemies Pontius Pilate and Herod made friends in order to crucify Jesus. One hopes that the prophetic Cupitt will keep the radical nature of faith alive in the Church of the Kingdom which may yet emerge from the wreckage of institutional Churchianity.
I found Is Nothing Sacred? a valuable and important addition to my knowledge and appreciation of Cupitt. I have found Cupitt’s writings enormously influential in the development and maturation of my own faith. Unlike Cupitt I am prepared to be open (most days) to a faith in a transcendent God beyond the god of human imagination and creativity to which humans can relate as I/Thou. I certainly believe that Cupitt deserves to be more widely read in an Australia. More and more people are struggling to find a way through a post modern world where the old nostalgia often peddled by political and religious leaders seems less and less convincing and where the void of loss leads many to nihilist despair. Cupitt also speaks powerfully to the condition of many post Christians and post theists who still want to value the transformative potential of religion without God. He challenges those who want to escape into Harry Potter fantasies where the truth is out there somewhere waiting to be decoded, delivered by Santa or downloaded from the Internet.
This book is a good introduction to most of the major themes that Cupitt has wrestled with since his turn to non-realism in 1980. If you have not before read Cupitt and engage with
Is Nothing Sacred?
you may well discover why the Adelaide-based scientist and author Paul Davies calls Cupitt as one of the most exciting theologians of our era.[see note 3] You may not agree with Cupitt but I think you might discover in the questions he is asking a powerful antidote to the religious pulp fiction that so often passes for theology, spirituality, personal group and other meaning-making genres in our era.

Notes

1. As described by T. Beeson Rebels and Reformers (SCM 1999) p.171.
2. Cupitt, D Reforming Christianity Santa Rosa California 2001 Polebridge Press p 7
3. Davies, P ‘The Ingeniously Ordered Universe’ p 38 in Wallace, Fisher et al (eds) Time and Tide (John Hunt, 2001)
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News: Newsletter from St Lucia (Brisbane) Spirituality Group

St Lucia Spirituality Group
Newsletter December 2022

Greetings
It is worthwhile reflecting on what has happened in our group since our first newsletter in August 2021. Our mailing list now numbers approximately 80 and our private Facebook group has grown to 46, a diverse and multi-denominational group. We have held 14 meetings on zoom with up to 10-12 participants, and there is a small group that meets for a monthly breakfast. Several have commented favourably on their experiences participating in our group and how it has benefited them.

Over the course of our meetings, we have considered a range of topics:

  • A model of the two halves of life, the second embracing a search for a spiritual life
  • The future of Christianity
  • Suffering and loss
  • An introduction to Ken Wilber’s model of human development embracing waking up, cleaning up, growing up and showing up
  • An introduction to meditation and its benefits
  • Praying with scripture
  • Historical influences on beliefs
  • Schisms in the church and
  • Understanding the meaning of kingdom of God

More broadly, we have considered the need for a coherent world view and a religious framework that makes sense to us, so we seek to reframe discussion responsive to the need for an adult faith cognisant of current knowledge. Sr Ilia Delio, renowned Franciscan, theological scholar and authority on Pierre Teilhard de Chardin, writes:

“At the Center for Christogenesis, we are keenly aware of our fragile world, but we see things from a new perspective.  We see the power of divine love at work, pushing through the limits of the world to shape us into something more beautiful and whole. We see a new role for religion to catalyze our energies, to nurture a zest for life.  We see a role for science revealing the secrets of nature, showing us the incredible and infinite potential of nature to do new things.  We see Science and Religion as partners in the overall flow of life. This is not a dream but our deepest reality. The Center for Christogenesis is committed to a new vision for a new world.  We do not seek to repeat what we have inherited; we seek to build on what we have inherited by looking at it with new eyes and seeing what has not yet been realized. For without a vision, the people perish.” (December 2022, our italics added for emphasis).

Quite appropriate, we think, even exciting for this points to a religious framework that is life giving and fulfilling without seeking perfection or focusing on sin management.

Yet we are also aware of the dangers of holding our beliefs too tightly. Firstly, just as we think the beliefs of two millennia might be founded partially on erroneous knowledge, in time to come, we may well be thought of as ignoramuses!  And secondly, Judy Cannato’s observation in her last book, Field of Compassion, as she was dying with cancer, that holding on to beliefs too tightly leads to judgements that get in the way of love.

That is why we ended our last meeting considering James Finlay’s (Faculty, Center for Action and Contemplation) quote about our loving response to the will of God:

“What is God’s will? All things considered, what is the most loving thing I can do right now? For my body, for my mind, for this person, for this relationship, this family, this plant, this animal. This world, all things considered, how am I going to live my love? “

Thank you

We would like to send out a big thank you to our supporters and correspondents whose reflections, constructive comments and insights have assisted us on our faith journey and have led to improvements in our leadership of the St Lucia Spirituality GRobert <slsg4067@gmail.com>roup.

Butterfly Series – Next Meeting 

Our Butterfly Series is now in recess until next year, our first meeting will likely be late in January or early February, we shall provide more information in our January newsletter. It will continue our theme of exploring adult faith education.

Robert

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Opinion: Sacred

WHAT DOES IT MEAN WHEN WE CALL SOMETHING SACRED?

I reckon it is when something is the best we can do. When someone has achieved something they had to work very hard to achieve. When there is exuberant joy and positive goodness… beauty and truth. And maybe there are other things that should be on this list.

I recall the pastor of a church once bringing a young man to the lectern and introducing him. The lad was recovering from a drug addiction and he wanted to share with the congregation his commitment to keep going until he was once again well and free of his addiction.

He played a guitar and sang… and it was possibly the worst guitar playing I’d ever heard. Same with singing… his body was wasted and he could hardly hold a note. Yet somehow, he did what he was there wanting to do and took a step into a better future.

For me, that was a sacred moment. Whether it was the loving care of the pastor, the halting step forward by the young man or the reverence of people in the room, I’m not sure… but somehow we were all moved. Something important happened.

That took place in a church, but every day, in all the nooks and crannies of life, sacred moments  are happening.

A rescuer is winched down into a rough sea to save someone in danger of drowning.

A young woman in Iran who  understands the consequences yet still  demonstrates against laws forcing women to wear traditional clothes and not to be able to choose what to wear.

A child sits with a placard in front of her school and her commitment is so strong the whole world will soon be following her example. The ordinary lives of parents are filled with many sacred moments… the joy, the love, the trust of a child as they grow in goodness are very special events.

There’s sacredness in the life of plants and animals… in the world of nature and the universe of galaxies and planets stretching out beyond the reach of humanity.

Some might not call these things ‘sacred’ but I do. The wonder and awe of the natural world is very comforting. The courage and commitment of people to be the best they can and to reach out to help others, even to risk their lives for others, is my definition of sacred.

I reckon there is a path, a journey, we and the world are travelling. We may not yet see the goal clearly, but each act of kindness, each acknowledgement of the beauty and power of nature, each act of love and sacrifice, moves us a little further in the right direction.

Bev Floyd

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Opinion: VOICE

From Everald Compton

Sometime during the second half of 2023, we will be given the opportunity to vote YES or NO in what will be known as the VOICE REFERENDUM that arises from the ULURU STATEMENT FROM THE HEART.

As announced by the Prime Minister earlier this year, a YES vote in the Referendum will create an amendment to the Australian Constitution that will enable Aborigines and Torres Strait Islanders to participate in a democratic election to establish a VOICE which will meet regularly to recommend policies to the Australian Parliament which will have the total authority to accept or reject them.

After the Referendum, Parliament will debate and enact a Bill that creates the rules that will apply to the way in which the VOICE is elected and operates.

In reality it is quite simply a positive step forward in integrating 65000 years of heritage into our Constitution and our life as a nation.

I will vote YES and actively campaign for a Yes vote.

In doing this, I am well aware that a significant number of my friends intend to vote NO and have carefully considered reasons for doing so. I respect their right to vote according to their conscience.

Here are some of their reasons for voting NO.

*Australia is a nation that already has a voice – our Federal Parliament – to which we have elected a significant number of indigenous parliamentarians.

*The Voice will create apartheid.

*Australia provides billions of dollars to Indigenous people every year and this has been wasted. No matter what is done for them, they are ungrateful and will always want more.

*The establishment of a Voice will not solve the problems that are ingrained in indigenous society such as crime, unemployment, alcohol, drugs, health, housing, domestic violence, poor education and lack of skills.

*It is only city aborigines who want a Voice. Country aborigines have no interest in it.

*A Treaty, based on the Waitangi Treaty of New Zealand, would achieve more.

In response to these concerns and beliefs, I tell my friends the reasons why I will vote YES.

*Indigenous people were excluded from the Australian Constitution in 1901. This was an insult and a mistake which must be rectified now.

*When Britain, in 1788, invaded the continent we now call Australia, they stole land which had been occupied by indigenous people for 65000 years. The welfare that is now given to them is a tiny fraction of the value of their land that they have never ceded.

*100 tribes of Indigenous people have never been able to speak to the Australian Parliament with one democratically elected Voice. Previous institutions have been comprised of political appointees who did the will of the governments that appointed them.

*White people have always decided what is best for aborigines, never the reverse.

*Defeating the referendum will achieve nothing. This issue will never go away. We will just irresponsibly kick the can down the road so our children and grandchildren will eventually have to do what we failed to do.

*It is quite simply the right and decent thing to do.

I am certain there are other important reasons why people will vote YES or NO and these will emerge during the referendum campaign. However, the ones I have outlined give an indication of the general scope of the forthcoming debate.

The Albanese Government will not provide funding for either the YES or NO campaigns. Both sides are required to set up there own organising teams and raise their own funds. This is a good thing as it would be wrong for the government to be seen to be promoting YES even though it is a clear policy of the Labor Party. So, it must promote neither.

I have joined, as a volunteer, a significant group called FROM THE HEART and my role is to help organise a strong YES vote from the Senior Australians. My plan is to enlist as many older Aussies as possible to visit everyone in the streets around their own home to chat about the absolute common sense of having a VOICE. We won’t waste money on advertising. Face to face talking is the powerful way to sell this historic strengthening of our national life.

My gut feeling is that there is a significant task ahead.

Right now, my private polling of public opinion tells me that Queensland, Western Australia and Tasmania are likely to vote NO and this will create a national defeat of VOICE as our Constitution says that a referendum cannot pass unless a majority of States vote YES.

I also suspect that Senior Australians will vote NO by a margin of 60/40 because of ingrained negativity about all indigenous issues generated over many decades, but I think that a positive campaign could make it 50/50. Young voters will then take it over the victory line.

Overall, I reckon that with sincere and courteous campaigning the cause for YES can achieve a positive victory and I intend do my best to make it happen. My experience is that most older Australians are responsible people who will try to do the right thing for the good of Australia once they understand the issues at stake.

Creating a VOICE is clearly a nation building exercise that will benefit us all.

Nevertheless, I have an open mind to debate any better alternatives that sincere advocates put forward as this issue will never go away. Defeating it will achieve nil.

Grace and Peace in the spirit of ULURU. It is a symbol of unity.

Everald

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Events: for the friends of Redcliffe (Q) Explorers

Greetings fellow Explorers

 A reminder that this evening’s gathering (Monday 5th December) – an informal communal meal – will start half an hour earlier than our normal time (i.e. 5:30 instead of 6:00 p.m.). You’re invited to bring a plate to share (mains, dessert or fruit) and drinks, and your own crockery, cutlery and glassware. Tea, coffee, milk etc will be provided. A fridge is available for short-term cold storage, and a microwave to heat things up.

We’ll meet as usual in the Function Room at Azure Blue (91 Anzac Ave., Redcliffe). For more information about the group or access to the venue, please call Ian on 0401 513 723.

We look forward to seeing you there!

Shalom,

Ian and the Team

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Opinion: A healthy church needs a healthy planet

From Richard Rohr – Centre for Action and Contemplation

1st December 2022

A Healthy Church Needs a Healthy Planet

 
  Historian and writer Diana Butler Bass reflects on a church on Tangier Island in the Chesapeake Bay, and the implications of its future in this time of climate crisis:

As I have ruminated on Tangier Island, I realize that far too many religious leaders are asking the wrong question. The future of Christianity matters little if there are no human beings, whether we extinct ourselves through war or environmental disaster. We can fix our denominations, bring new members to church, write the best theologies ever—and none of it will matter one whit if we are all dead. The question—“What is the future of Christianity?”—must be held in relation to other questions. Right now, the most significant of those questions is: “What is the future of humankind?”

That is the existential question of our time. All other questions pale by comparison and distract us from hearing the voices of God, the earth, and other creatures with the kind of rigor and compassion necessary for the living of these particular days. To me, the question about the future of Christianity has become: “What must Christians do to serve all creation when the island itself is in danger of sinking?” [1]

Theologian Sallie McFague (1933–2019) was inspired by Isaiah’s prophetic vision of new heavens and earth—and what it requires of us:

The world we want, that we ache for, is a world where children get to grow up and live to old age, where people have food and houses and enjoyable work, where animals and plants and human beings live together on the earth in harmony, where none “shall hurt or destroy” [Isaiah 65:25]. This is our dream, our deepest desire, the image we cannot let go of. This vision of the good life makes us unwilling to settle for the unjust, unsustainable, and indeed cruel and horrendous world we have. . . .

Isaiah’s hymn to a new creation and Jesus’ parables of the reign of God touch this deepest desire in each of us for a different, better world. It would be a world in which human dignity and the integrity of creation are central, a world in which the intrinsic value of all human beings and of the creation itself is recognized and appreciated. . . . Do we have any hope for a different, better world? Given the situation we face at the beginning of the twenty-first century of war, violence, AIDS, capitalist greed, and now the specter of global warming, it seems absurd to even bother with such a question. And yet we read in the Isaiah passage [65:17–25] that in the midst of painting this wonderful picture of life beyond our wildest dreams, God says, “Before they call I will answer, while they are yet speaking I will hear.” “While they are yet speaking”—we have only to ask for God to answer! But we must ask with our whole being; a better world must become our deepest desire. And this means, of course, we must work at it; we must give our whole selves to it. [2]

Richard Rohr on Climate Change

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Caloundra Explorers Completion of a Study

Dear Explorers

For those who have been following:

We have had the final session of our book study of John Humphreys’ Our benevolent cosmos. We had a lively discussion around these key moments:

Subjugation of women in the Church

P 108  We watched the short video How Jesus’ female disciples were erased from history:

www.news.com.au/world/middle-east/how-jesus-female-dis…wiped-from-history/news-story/b398dbb1e22d44e9b20b2f82ebea9516

P 111 ‘Nature, like Scripture, remained a male preserve—the domain of Mathematical Man alone.’ (Wertheim in Pythagoras’ Trousers)

P 111  ‘In this 21st century, we need to progress towards a higher degree of authenticity which moves beyond adherence to traditional religious dogma and yet maintains the jewels from the best elements of Christianity.’ This is much the same as what George Stuart said in his book Starting all over again? Yes or No?

Answering the sceptics

P 113  To illustrate the fact that scientists don’t know how life originated on Earth we watched this New Scientist video:

www.newscientist.com/video/2256338-the-search-for-the-origin-of-life-from-panspermia-to-primordial-soup/

P 115  ‘The followers of some religious organisations, imbued with collective biases and outdated dogmatic principles, do not always equate to the lives of soulful, conscious and deeply moral humans with a deep connection to Source (or God).’

Towards the intersection of science, spirituality, religion and history

P 117  ‘Today’s scientists have more in common with the mystics than do many religious people.’ (Rohr)

Reflections for Christian adherents

P 121  ‘The revised concept of God, the inspirational life of Jesus, and the inner essence in all humankind (divine spirit, soul or consciousness) can still be argued to represent a Trinity. . . If prayer is your ultimate comfort, pray to God as the Supreme Cosmic Intelligence, to Jesus Christ as the great Prophet of Love, and pray for the intuitive wisdom to discover your inner, pure essence.’

We wondered how these statement would be received in a traditional church service.

What is God?

P 123  John uses the term energy in at least four different ways—energy in a light bulb, dark energy, negative energy in a room and the negative energy in the theory of a zero-mass universe, explained in this YouTube video:

www.youtube.com/watch?v=orSwzXvYGs0

Final reflections

P 125  ‘This inner consciousness can be termed the God Essence, the Divine Spirit, the God Within, the Deep I, or more simply the Soul.’

P 126  ‘The concept of God being the underlying supreme intelligence, the benevolent and pervasive energy behind all things, earth and space, is arguably a more cogent view than the outdated image of God as a paternal, judgmental figure residing in a place called heaven.’

P 130-131  John explained the background of his prose/poem The cycle of life where water is used as a metaphor for birth, career, retirement and death.

We certainly got a lot out of John’s book and we hope you did too. See you on Sunday.

Ken Williamson

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Reflection: On Advent – A New Year and a New Vision

 A New Year and a New Vision

 I am writing on this Advent Sunday, 2022, the first day of the new church year.  It is the beginning of the season which leads up to the celebrations of Christmas in a month’s time.   That makes it a perfect time for reflection on the Christian experience as it touches the lives of people.

I am reminded in this month of November 2022 that it is now exactly 60 years since what has become by far the largest selling theological book of all time was published in London.  Honest to God, the ponderings of an English Anglican bishop, one John A.T. Robinson, on what were then seen as the outpourings of the “modern theologians” became a best seller and the subject of almost endless vilification in the worlds both of the church and of the press.  Such was the criticism of the work that in an age when church-going was a much more normal part of the daily life of the citizen, as was retiring with a book, that it was read widely.   I recall with some interest that in September 1963 I came to buy a copy of the work (a paperback) and that I was finding my nights when I should have been pursuing my studies for the then forthcoming examinations in torts and crimes (I still passed) were being spent in the joys of theological discussion.  That much of it went over my head I do not deny (I found much of the language impenetrable) but I was aware that in this work I was meeting the boldness of mind that I had already found lacking in church circles.

As a mere boy of 16 in the Australian winter of 1958 I had started to find in what was being presented to me in the Anglican Diocese of Sydney on a Sunday night at Evensong in the local church much that was open to a range of questions.   Good sense required that I remain silent about such matters though I was blessed by an apparently willing companion for discussion of the issues in the fox terrier bitch who was sharing my bed.   Her silence did nothing to diminish the comfort of being free to articulate what had concerned me.   As the lad who went on to legal studies in January 1960 and kept finding questions of the Christianity that was being offered to him, I found matters being discussed by Bishop Robinson when they were not over my head a blast of fresh air.

As I have written elsewhere those questions have been with me for a lifetime and, as one now of 80, I look back on the journey of an expanding awareness and a deepening of understanding with a mixture of amusement and satisfaction.    That journey has taken me around the world to many institutions and places and has found me in the halls of what I gather is called “universalism.”   I have had no trouble finding in the seeking of broader wisdom from other traditions and experiences ever-widening personal enrichment and a greater capacity for pursuing a fulfilled life.   That pursuit has taken me on a journey to the Eastern spiritualities and to a sense of the active participation of “The Greater” that has a strong mystical flavour much as I am aware of the alarms that will follow the reading of that word.    I have learnt the virtues and they are substantial of daily times of meditation and contemplation which I have pursued rigorously since October 1984 to what I see as my richer comfort and blessing.   That I have found a sense of presence and guidance to which it is hard to put words means only that I have found answers to questions in so many ways the same as those found by others.  I am happy to report an experience of something larger at work in my fulfilled daily rounds though I am, for all the adequacy of my linguistic development, unable to put words comfortably to it and for that I do not apologise.

That sense of presence and guidance however has been something that has kept me faithful to the Christian experience which so long ago touched me with its gentleness and sweetness for all my doubts about the formal structure being put to me.   And it is to that tradition I find myself returning this Advent season to offer to its adherents the benefits of more comprehensive enquiries.   And I must make clear that I do so not in a spirit of criticism but in the hope that those in the pews may find as I have a deeper sense of their beliefs and the experiences however indefinable to which those beliefs and experiences may lead.

I should wish to offer those in the pews for all their diminishing numbers a vision of a participating “Greater” which will add colour and vigour to their lives and to their willingness by the quality of their lives to be the living proof (a word I use with some caution) of the validity of the words that spring so easily from their mouths on Sunday morning.  Christianity makes much of the obligation upon its adherents to be the best evidence of their faith and to be those who can most easily bring to those outside their group an occasion for seeking its benefits.

In the journey of life, I have come more and more fully (and legal practice amongst those far from the top of the social order greatly aided my grasp) to understand that the whole offering of Christianity of the substitutionary death of Jesus on that first Good Friday has been significantly overdeveloped.   I find that I share the perception that what is called “atonement theology” is an error and likely to convert the message of Jesus, and I do not deny its universal wisdom, from something of personal enrichment to an exercise in the application of authority with all the horrors associated with it.   I am always saddened when I meet the unwillingness to accept that my experience of the Greater is the natural consequence of spiritual exercise over a very extended time and to be something worthy of instant rejection.   Men and women are not “sinners.”    They are individuals constantly enlarging and expanding to their last breath.   The word “evolving” comes easily to mind.    That the journeys of life will take us to error and behaviour unworthy of the wellspring of God goes without saying and that human conduct can be appalling is equally apparent.   But the travelling to those experiences of discovery will always mean that we are going to be in error and regularly so.  For all that, acknowledging the fact is no basis of seeking the involvement in our experience of the Ultimate and Greater.   What matters is not that we have failed but that we have sought improvement and growth and have continued to pursue them with all energy.

In short, what I am discussing is a vision of the Greater deeply committed to our lives and for us as the beneficiaries of that vision to be constantly expanding at whatever age we may be and in whatever situation.    And as the one guided by the wisdom of the East, I shall constantly be seeking to present to all who are willing to try the enrichment of a gently deepening experience of that presence of which I have already spoken in their own daily journey in all its manifestations.  But the starting point is not the declaration of one’s inadequacy but that one has dared to pursue spiritual development within one’s consciousness in the wonders of quietness.   I am sure that in the rigorously pursued (yes, the need of commitment is paramount) daily (and, if possible, and especially in the early stages, more than once a day) deeper consciousness lies an experience of such extraordinary enrichment that the seeker will never want to depart from it.   That is not merely my experience.   I find that it is the considered commentary of all those who have dared (and daring may be a good word for the measure of the courage required to start and keep going) so to continue with the interior journey that it is the sine qua non of their day.   And yet it is so simple and straightforward that it seems almost to defy logic.    This is the very point where I find the desire of the religious to find some form of forensically correct practice of mind so unhelpful to the travelling.    Finally it is the time of contemplation and meditation and the quietening of being to accompany that wonderful practice that will heal all wounds and confer the riches of deeper serenity.   And with that tranquillity will come an empowerment and invigoration of surprising qualities.    But it is of the individual and not of groups.   It is the man or the woman whose day involves the serious pursuit of an inner discovery of their nature as part of the Greater to whom will come the blessings of life in all their scope and variety.

The corollary to the journey within is the willing acceptance of the other.   To the writers of the New Testament all of whom wrote in Greek the word which defined that other side of the coin, so to speak, was the word agape, a word that has no easy translation into English.   The words we would use of “love,” “charity” or “ goodness” are inadequate just as the words used in the traditions of Buddhism and Confucianism of “compassion” and “benevolence” respectively do not do justice to the quality of “otherness.”   The German theologian whose name I met in Honest to God, Dietrich Bonhoeffer, spoke of “the nearest Du at hand.”   In German the use of the second person singular (in English the word thou now long lost to us) connoted the measure of its directness.    It was the simple recognition of that other, whoever he or she may be or whenever or wherever or however met.   We find our fulfilment in that other and in our recognition of the equality and significance of that other.

That of which I am speaking whose simplicity I would wish to bring to the man or woman in the pews is just this – spiritual exercise of meditation and contemplation daily and a commitment to the principle of the other as an equal.    We can experience in the fulfilment of the action to which that course of logic will take us something so rich so powerful and yet so difficult formally to express that is clearly the very “God” Whose name I have been so careful not to use.    All the rest is commentary and surplus to requirements.

On this first day of a new church year, let us rejoice in the simplicities of the Greater and the dazzling blessings that come to us as we meet that Greater and the other openly, trustingly and, in terms of our neighbour, without any form of expectation.

Happy new year. 

Maxwell Dodd,

Woollahra, New South Wales, 2025, Australia

Sunday 27 November 2022

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Navigating the Scholarship of Religion Together

Westar Institute | Home of the Jesus Seminar

Publications

Events

Membership

Seminars

Upcoming Event:

The Christmas Stories with John Dominic Crossan: A Westar collaboration with Homebrewed Christianity

Nov 28, 2022
2:00 p.m. EST

Asynchronous 4 week Open Online Class from Homebrewed Christianity

The Christmas Stories – Celebrating, Questioning, & Explaining the Biblical Narratives

More information.

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Opinion: Is Science the Answer?

AFTER ORGANISED RELIGION

The industrial revolution, which began in Britain the 17th century, saw the wholescale application of scientific theories to practical uses.


Science had been developing before that for several thousand years, but its industrial uses were minimal. THEN… mankind became the possessor of knowledge and power and energy beyond imagination.

Science steadily overtook organised religion as the new defining principle of life…. or at least, that was (and is) widely considered true.

Organised religion began its decline even more categorically in 1858 with the publication of the theory of Evolution which clashed mightily with the Jewish/Christian belief about creation.

Mankind now has (as Teilhard de Chardin proposed) the capacity to influence the future of the cosmos.

Science has gone from strength to strength. Organised religion is mostly in decline.

What will this mean in the future?

Traditional religious practices may be lagging behind,  but a new wave of thinking is underway. Spirituality. Meditation. Enhanced consciousness. Even drug-taking. These may be signs of what is to come… signs that people are looking for answers.

Science isn’t the answer. Nor is organised religion. Both are simply tools or methods that humanity has used to bring us to this point in our journey. Despite the huge benefits they have bestowed on civilization, both science and organised religion are flawed… in neither case are they sufficient to support or sustain the questing human spirit.

What is next?

SCIENCE

I’ve come across quite a few scientists who have become single dimensional… simply acolytes of measurement and willing to believe nothing unless it can be measured. Some are like Richard Dawkins, who is prepared to say categorically that he KNOWS religion is bunkum. I think his attitude quite unscientific. Where is his proof?

Some scientists appear to have CLOSED MINDS, inasmuch as they are only prepared to ‘accept’ an idea or phenomena if it can be PROVEN.

My view of science is one of ongoing exploration…   of being open to ANY idea as a proposition worthy of enquiry.

SO… perhaps we should reorganise our thinking into categories:
1. That which is most likely to be true and to remain so.
2. That which is most likely true unless we learn more.
3. That which may be true but we haven’t yet tested it carefully.
4. A whole heap of stuff that we have no idea if it’s true or not,                                           but which may be either.
5. Some things we are fairly sure aren’t true but…
6. Things which have been carefully tested and are almost certainly untrue.

Of course, not all scientists have closed minds, but there are enough for it to be a stumbling block to the view of science providing all the answers required for us to     live life to its full potential.

I suppose, because scientists are human, there will be some for whom the certainty   of science seems fitting, natural. At the other end of the spectrum will be adventurers who welcome the challenge of testing fixed ideas… although there are perhaps fewer of these intrepid folk than the world needs.

Has science gained dominion over us? Are we not to believe something unless it can be measured and/or proven? Oh dear!! Humanity is now in an era where science has overtaken religion as the prevailing paradigm. YET… despite many advances, we still require a more complete, more integrated way of looking at life.

We need awe. We need meaning. We need love. We need to belong. We need hope. We need answers to the troubling circumstances that distract us. Can science provide adequate answers for these  questions… or solace… or peace? Certainly not yet. Perhaps never.

What can we do? 

Bev Floyd

oOo

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Opinion: Love in a World of Woe

WHERE DID LOVE COME FROM IN A WORLD OF WOE?

Bev Floyd

Why call it a ‘World of woe’?

Well, for as far back as history goes, we see wars and destruction, cruelty, poverty and inequality. Closer to our times we’ve seen pogroms against Jewish people as well as the Holocaust. The Rwandan genocide. Crimes against humanity in Kosovo. The Myanmar conflict with the Rohingya… and that’s just a quick pick.

What is it about humanity that creates such atrocities?  We could surmise that increased consciousness and increased knowledge would have brought peacefulness… but it hasn’t.

What are we missing?  Is it Love?

There’s always been love. The love of a parent for a child… a friend for a friend… love between marriage partners. That love hasn’t always been extended to other tribes, other countries, or to people or groups who are different.

The human psyche is still a work in progress. Evolution brought Homo Sapiens to the point of consciousness and now the journey is no longer mainly anatomical, it has become cultural…  a matter of education and the freeing of our psyche from ancient ways of thinking.

Human beings are slowly sorting through conscious and unconscious elements to reorganize thinking in a better and more consistent way.

So LOVE…

It’s getting more attention. It is no longer just for parent and child or people close to us. It is now  understood to be a better way to deal with all kinds of things… recalcitrant children, those who are different or are irritable because they have been hurt. Enemies.

An important moment in human history marks the time when the idea of LOVE was put high on the agenda. It was the message of an obscure young Jewish carpenter. He paid for what he said with his life… but what an impact it has had on the world. It’s not as if love hadn’t existed before, because it did, but its fortunes began to flourish since a man in Judea saw how important it was.

We know the rest. It’s a slow, slow process, but it seems to me that learning to love is the next way-stop on our human journey.

A Franciscan friar, Richard Rohr has put it well. Talking about non-violence he says:

‘Non-violence is the quality that comes out of all the world religions. The notion that the creative force of the universe is love… that ‘God’ is love and that love is all encompassing.

Gandhi insisted— and I think this is Gandhi’s great contribution— that the creative force of the universe is the force that we humans must learn to exercise because that force is the only force that can cause the human race to do ‘God’s’ will.’

It seems likely that more of us will learn how to love.
 

LOVE

 Sexual attraction
Family love
Sacred love

We use the word ‘love’ so readily, so carelessly, but what does it mean?

Sexual attraction is the most natural of the three. It’s a significant instinct for human beings to find a sexual partner and reproduce. And in same -sex relationships, there is also a desire for children… to create a family.

Sexual attraction is a very individual matter. We are sexually attracted to another person for many different reasons. It may be because of their appearance, their voice, their personality or even their smell… but it is quite subjective and depends on a person’s interest, perception and sexual orientation.

Family love begins when an infant is born. There’s a wonderful chemical cocktail of maternal love that a mother has when she gives birth. It’s nature’s way of ensuring babies are nurtured, loved, cared for when they can do nothing for themselves.

And that initial chemical boost can start a cycle of love, not only for the mother and the baby and the father… it can spread to the wider family and even the community.

The glow of family love is catching. We learn how to love. To nurture one another.   To help when our family or friends need help… to help even when we are annoyed or irritated, simply because these are OUR people. We are bound to them by the ties of family.

Sacred love is love that translates across and out of just the bonds of friends and family, tribes and nationalities. Sacred love is love for the world in all its variety…
the environment, the creatures, the people. Love for the unlovely, love even for those who may wish to harm us. LOVE that perseveres when human love might fail.

LOVE that is characterised by empathy, compassion, and support for others.

Love like this isn’t the result of physical attraction or body chemistry or family. It only develops over time as individuals learn to put their ego aside in order to care for others.

It is human beings in tune with the creative force of the universe… and we can call that ‘love’ or ‘goodness’ or ‘Godliness’… whichever we prefer.

The next time we are about to say, ‘I love you.’ perhaps we should pause a moment to make sure we mean the right kind of love for the situation we are in and the person we’re with.

Baby bird fell out of the nest. Mother bird caught it. Father bird held it up.

oOo

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Baby bird fell out of the nest. Mother bird caught it. Father bird held it

Featured post

Event: Exploring Hope through Art

“Encountering Hope!”

An exploration through art, hospitality, and conversation

St Oswald’s Anglican Church 100 High Street, Glen Iris, Melbourne

Sunday 27th November 2022, beginning at 3pm

Our meeting will take the shape of an exhibition of art, with food and drinks provided, and then conversation led by Rev Greg Crowe with Canon Glenn Loughrey and other artists on the theme, exploring it through their art.

Artist: Mark Lumley Wiradjuri, Yorta Yorta.

This piece is inspired by the Uluru Statement. It has the coming together of two sides, but not quite reaching to touch. Here is a gap full of hope. There are tracks of Emu and Kangaroo moving toward each other at the middle ground. The spirits of past elders are also moving down from the sky to support the hopeful action. The ropes attached to the 15kgs of log are there to lift this hopeful ideal. The weight is too great for only one person to lift. It will require at least two or more people to lift this dream, this responsibility, to close the gap and transform the Hope to reality.

GlennGreg

Artists : Shane Charles Dylan Charles, Maddison Thorpe Russell Shiells, Mark Lumley, Glenn Loughrey.

This is a free PCNV event

Everyone Welcome!

oOo

Featured post

Resources: Poem – “Love is the Answer”

Love is the answer                                                                                                                                  by Bev Floyd

‘Love is your last chance.

There is no other reason for living.’

said my 92-year-old friend.

Yes. Love is the only answer

to this weary world’s woes.

 

Love that does not blink

when faced with all the

silly nonsense people think

but carries on regardless…

giving a helping hand…

saying a kind and thoughtful word

as if it hadn’t heard.

 

Yes. Love is the best answer

for an angry child…

a spiteful woman or a raging man…

deep strong, unwearying love…

that helps them to be calm

and settle down. Just love.

 

Just love… when all the forces

of hatred and injustice

swarm about like killer bees

intent on retribution.

Only love can heal the anger and dismay…

take the pain, the guilt away.

 

Only love is strong enough

to do what must be done…

to persevere

and hope the best

will soon appear.

 

Love, which does what must be done

without a thought of self…

love, so tough it won’t be bent

but does what it is meant

to do… for others.

 

Yes. Love.  Just love…

which brings the sinner

and the saint together.

For even sinners can learn to love

and saints are sometimes weary.

oOo

Featured post

Book Review: Wherever You are, You are on a Journey

Wherever You are, You are on a Journey: Conversations in a Coffee Shop.

Book 1 of a trilogy by Susan Jones. Philip Garside Publishing Ltd.

It is easy to lose sight of our inner convictions as we stumble, fall, pick ourselves up and deal with critical fellow-travellers. It is not easy to seek directions through mists of disillusionment and disenchantment.(Susan Jones)

This is a novel with a powerful use of simple understatement and a generous discourse that touches on what it means to be fully human. It is about Hope (her friend’s) journey and her own journey of discovery and evolving relationship with other seekers. Susan Jones has imaginatively located the events in a coffee shop where she meets regularly with Hope to unpack ideas and help Hope, as her minister, through the struggle we all have with finding meaning in life and faith.

She examines Hope’s journey as a typical pathway through faith which, for her, ultimately led to wrestling with questions openly. This includes the shock of unpacking the shibboleths of fundamentalism and literalism, clearly the responses of many people to this awakening of values – from trying to stay within the old ‘acceptable’ outlook to comfortably challenging it.

The story demonstrates what happens when one is allowed to think critically and share doubts.

Using the vehicles of the novel and the coffee shop conversations, Susan interrogates the issues many of us are living through – truth, facts, faith, church history, historical criticism, post enlightenment thinking and even Schleimacker’s work on the ‘scientific discipline of religion’.

Drawing on many contemporary progressive theologians, Susan takes the reader on a journey of continuous unfolding of understandings and practices that have so often been thought of literally rather than as metaphor, making more sense when seen as the latter.

Reflections on the decline of Christianity and the rise of openness to discussing the alternatives raises the question as to what ideology fills the vacuum in an age of omnipotent (acting) world leaders?

But the impossible quest for answers bedded in old beliefs is a block to our journey if we don’t take a new direction. This is an invitation to ask ourselves if the old assumptions, beliefs and habits are the limit of our understanding. The author asserts that it is not, and our journey is about finding oneself – becoming fully human in a world where the church has failed to deliver this for us.

This subtle unpacking of myth makes good reading for anyone re-thinking their life and what has shaped their thinking. It is an imaginary set of conversations and not a heavy theological treatise, that draws on psychology and philosophy to aid the process of thinking about the big topics of sin, evil, baptism, communion and scripture.

Recommended reading for personal reflection on one’s own journey.

Paul Inglis 18.11.2022

The author: Susan Jones

Poet, writer, musician, minister and spiritual guide, Rev Dr Susan Jones is passionate that faith be sung and spoken authentically in her context of today’s Aotearoa New Zealand.

During her 25 years of ordained ministry, Susan developed skills in curating worship which blend theology, metaphor, and context with inclusive spirituality.

Her writing has been informed by her roles as a teacher, spiritual director, supervisor and minister. She’s completed a doctorate in theology too.

Susan engages respectfully with diverse beliefs and opinions; distilling complex ideas, making change accessible. She brings a gentle, quirky sense of humour to her writing.

Susan’s coffee shop conversations trilogy integrates years of church, study, scholarly observation, struggle and no small measure of pain, undergirded by authenticity, deep faith, and a sense of the numinous.

Meeting the spiritual and pastoral needs of people in LGBTQI community has been a particular focus. Through her contemporary lyrics and liturgy, Susan has encouraged her parish churches to progress in their inclusive journey.

Now retired to Dunedin, Susan is devoting her time to writing and has 4 books recently released and forthcoming in 2022.

Book purchase:  from Amazon Australia in Paperback and Kindle format.

oOo

 

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Resources: A Progressive Holy Communion Liturgy

Gifted to the UCFORUM by © Rev Rex A E Hunt, MSc(Hons).

Please acknowledge the author when using.

CELEBRATING SOLIDARITY IN THE TRADITION OF THE MEAL

“Wisdom has set her table.
          Come eat of my bread and drink of the wine I have mixed.
          Lay aside immaturity, and live, and walk in the way of insight” (Proverbs 9:2,5-6)
          Introduction (Optional)
                   Members of the Jesus movements regularly ate a meal together
                   when they met as a community.

It was a characteristic that they had in common

with virtually every other social group in their world.

It was considered primary to the early developments

in the movements’ meal liturgy.

                   These meal traditions were not about personal salvation or payment for sin.
                   Instead, they were about actions and offering hospitality, social identity,
                   and being in solidarity with those around us.

The liturgical movements centred on celebration, presence, and joy.

I invite you into the spirit of those meals…

Welcome to the Table

          v1      At this table we give thanks for
                   justice, love, peace and freedom.

Mn    At this table we give thanks for friends and strangers

                   together in community in this safe place.

          Wm   At this table we welcome old and young.

v2      A place at the table.  And all are invited.

Thanksgiving

          v1      We give thanks for the unfolding of matter,
                            mind,
                            intelligence,
                            and life
                   that has brought us to this moment in time.

All     We celebrate our common origin with everything that exists.

v1      We celebrate the mystery we experience and address as ‘G-o-d’.

ground and sustainer of everything that exists,

in whom we live and move and have our being.

          v2      And we acknowledge this mystery embodied
                   in every human person,
                            aware that each one of us gives G-o-d
                            unique and personal expression.

All     G-o-d is everywhere present.

In grace-filled moments of sharing.

                   In carefully created communities of loving solidarity.

v2      We are one with everything, living and nonliving, on this planet.

Connected.

Interrelated.

Interdependent.

The Story

          v1      We remember the stories from our tradition…
                   How on many occasions the sage we call Jesus would share
                            a meal with friends and strangers.
                   Bread and wine shared in community.

v2      For everyone born, a place at the table…

          v1      How the bread would be taken,
                   a blessing offered, and then shared between them.
                            And all of them ate.
                   How, after conversation, some wine would be poured out,
                   a blessing offered, and then passed between them.
                            And all of them drank.

v2      The bread and the wine symbolised human lives

interconnected with other human lives,

and the power of giving and receiving.

          v1      May the passion for life as seen in Jesus,
                   and in the lives and struggles of many other
                            committed and faithful people then and now,
                            enable us to dare and to dream and to risk…

All     Together may we re-imagine the world.

                   Together may we work to make all things new.

All     Together may we celebrate the possibilities and hope

we each have and are called to share.

v2      For everyone born, a place at the table…

          Bread and White Wine

Bread is broken several times

          v1      And so now, in our time and in this place…
                   We break the bread for our broken earth,
                   ravaged and plundered for greed.

All     May there be healing of our beautiful blue and green planet.

v1      We break this bread for our broken humanity,

for the powerful and the powerless

trapped by exploitation and oppression.

All     May there be the healing of humanity.

v1      We break this bread for those who follow other paths:

for those who follow the noble path of the Buddha,

the yogic path of the Hindus;

the way of the Eternal Guru of the Sikhs;

and the descendants of Abraham, children of Hagar and Sarah.

All     May there be healing where there is pain and woundedness.

v1      We break this bread

for the unhealed hurts and wounds

that lie within us all.

All     May we be healed.

                   White wine is poured into a cup/s

v2      Wine, fruit of the vine,

nurtured, tended, harvested,

and pressed out for us to drink.

All     Wine, liquid sunlight, prepared for our delight.

v2      Wine, gift of nature,

offering earth-bound humans

hints of other worlds,

other realities,

other possibilities.

All     Pouring out this wine

                   we remember people of all ages

                   who searched down new paths, advancing

                            understanding,

                            compassion,

                            knowledge.

v2      Pouring out this wine

we are reminded of the call

All     to live fully,

                   to love wastefully, and

                   to be all that we can be.

Communion

v1      To eat and drink together reminds us

of the deeper aspects of human fellowship,

for from time immemorial

the sharing of bread and wine

has been the most universal of all symbols of community.

          The Bread and White wine will be served in four groups around the Gathering space

 

  • Shaped from published resources created by and adapted from: Michael Morwood, Carter Heyward, L Bruce Miller, Shirley Erena Murray, David Bumbaugh, David Galston, John S Spong, the Iona Community… and others. With grateful thanks.

oOo

 

 

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Opinion: Jesus started a Movement not an Institution

Jesus Started a Movement

 
  I really don’t think we can ever renew the church until we stop thinking of it as an institution and start thinking of it as a movement. —Clarence Jordan, letter, 1967

Michael Curry is the Presiding Bishop of the Episcopal Church and is passionate about the church rediscovering itself as a movement of Jesus:

Jesus did not establish an institution, though institutions can serve his cause. He did not organize a political party, though his teachings have a profound impact on politics. Jesus did not even found a religion. No, Jesus began a movement, fueled by his Spirit, a movement whose purpose was and is to change the face of the earth from the nightmare it often is into the dream that God intends. . . .

That’s why his invitations to folk who joined him are filled with so many active verbs. In John 1:39 Jesus calls disciples with the words, “Come and see.” In Matthew, Mark, and Luke, he asks others to “Follow me.” And at the end of the Gospels, he sent his first disciples out with the word, “Go . . .” [. . .] As in, “Go into all the world and proclaim the good news to the whole creation” (Mark 16:15). . . .

If you look at the Bible, listen to it, and watch how the Spirit of God unfolds in the sacred story, I think you’ll notice a pattern. You cannot help but notice that there really is a movement of God in the world.

Curry identifies several characteristics of the Jesus movement [1]:

First, the movement was Christ-centered—completely focused on Jesus and his way. . . . Long before Christianity was ever called the Church, or even Christianity, it was called “the Way” [see Acts 9:2]. The way of Jesus was the way. The Spirit of Jesus, the Spirit of God, that sweet, sweet Spirit, infused their spirits and took over. . . .

The second mark of the movement is this: following the way of Jesus, they abolished poverty and hunger in their community. Some might say they made poverty history. The Acts of the Apostles calls this abolition of poverty one of the “signs and wonders” which became an invitation to others to follow Jesus too, and change the world. . . . It didn’t take a miracle. The Bible says they simply shared everything they had [Acts 4:32–35]. The movement moved them in that particular way.

Third, they learned how to become more than a collection of individual self-interests. They found themselves becoming a countercultural community, one where Jews and Gentiles, circumcised and uncircumcised, had equal standing [see Acts 15:1–12].

Curry continues, taking inspiration from the early church for our own moment:

Ministry in this moment . . . has to serve more than an institution. It has to serve the movement.

from Richard Rohr’s Daily Meditation Monday 14th November 2022

oOo

 

 
Featured post

Opinion: Democracy instead of Doctrine

What else hasn’t ‘organised religion’ understood?

It doesn’t realise that people no longer want to be TOLD what to believe.
They’ve gone off ‘authority’. It’s let them down so much in the past. A fair proportion of both secular and religious leaders have been arrogant or corrupt or just ‘not up to it’.

AND…

The culture of ‘organised religion’ is very patriarchal. In an era where concerned folk are striving to obtain equality for women, most religious leadership positions are reserved for men… particularly so (and mediaevally so) in the Catholic church but also in other religions and denominations.

Structures and procedures are also based on what I call a ‘male’ hierarchical model. It is the ‘who can get to the top model’ and the ‘who can we kick off the bottom’ model.

This is a power-based model. Not inclusive. Decisions flow from the top to the bottom. It does have its uses. Emergencies are best handled this way, as are certain key decisions that need to be made quickly and expertly (such as construction and war (both of which men seem to like and to do so well).

The alternative is a flat structure where decisions are made collectively at the lowest suitable level. It is an inclusive model. No-one is left out. Everyone can participate. It does take longer and can be challenging to ‘efficiency nuts’ or people who are impatient, but the outcome is better. People feel involved… part of something. Decisions are more likely to fit the needs of the group. I’m inclined to call this the ‘female’ model. It’s emerging more as more women are coming into their own in the secular world. It seems to be a better way of for people to share decision-making and problem solving.

How far behind can ‘organised religion’ get?

The problem seems to be ‘doctrine’… that’s a set of ‘beliefs’ which have been formalised and handed down over many years.

They appear to be set in concrete… never-changing.

I suppose for many the idea of something unchangeable in an
ever-changing world would make life seem more comfortable, more certain, more manageable.

But people who are searching for ‘Godliness’ should not be using doctrine and churchiness as a mattress to slumber upon… true religion can be a springboard to life abundant… to joy and love and hope.

Bev Floyd

Featured post

Events Update: St Lucia Spirituality Group

St Lucia Spirituality Group
Newsletter November 2022

Next Session : The Kingdom of God

Greetings

In October we held the second of two meetings examining historical influences on our religious beliefs, on schisms in the church, how they occurred and the lessons we can draw from them today. It was a lively and engaging discussion. Through this Butterfly Series, we are encouraging participants to ask questions about their faith, live into the answers and thus develop a truly authentic adult faith and a coherent worldview.

At our November meeting we shall consider the Kingdom of God – What does it mean, what could it mean? Perhaps, much of our understanding is coloured by the monarchical and patriarchal language and associated worldviews that underpin the scriptures. Or perhaps, it might allude to something else as Jesus suggests in Mark’s gospel account:

“What can we say the kingdom of God is like?… It is like a mustard seed, which at the time of its sowing in the soil is the smallest of all the seeds in the earth; yet once it is sown it grows into the biggest shrub of them all and puts out big branches so that the birds of the air can shelter in its shade.” (Mark 4:26-32)

As Fr Patrick Richards writes in his book, The Rosewood Table, the kingdom is wherever goodness is and that goodness keeps growing in little pockets all over the place (page 136). Isn’t that more suggestive of the influence of the Holy Spirit?

We think the question is important for all Christians to ponder, because if you don’t know what the kingdom of God is, how can you contribute to bringing it into full existence?

Butterfly Series – Next Meeting – Kingdom of God

Our next meeting will explore Diarmuid’s O’Murchu’s video presentation on the Christian archetype of the Kingdom of God. It is available here.

Introducing this video, O’Murchu writes: “Over the centuries Christianity has focused primarily on Jesus as an archetypal patriarchal hero, largely based on the patriarchal values of both ancient Roman and Greek cultures. Instead, we need to reclaim the central relational and communal context out of which Jesus lived and ministered. In the Gospels it is named as the Kingdom of God, for which I am suggesting a renaming of [sic] the Companionship of Empowerment.”

We hope you can join us. If you would like a copy of our discussion paper, simply email us. It is also available on our Facebook page. There is no obligation to join our meeting.

Our Episode 14 meeting will be held on Zoom at 6:00pm AEST on Tuesday 22 November.  
To register your attendance, please email John at jscoble@hradvantage.com.au.

If you are concerned about your ability to participate in these zoom meetings, we can accommodate you by simply allowing you to listen. Just let us know.

Or you can simply join our meeting through this link:
https://us02web.zoom.us/j/81911715442?pwd=YXV3Zk1qTEEvWmxMNVdYZVJ0aTNMUT09
Meeting ID: 819 1171 5442 Passcode: 047125

Our Facebook Page & Newsletters

We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.

If you are not a Facebook user, we can help you set up your account with maximum privacy, you can be anonymous and even use a nick name or an alias if you wish. Consult Robert or John if you want help.

Finally, do you know anyone who might like to receive these newsletters too? You can contact us by email slsg4067@gmail.com.

Go well…
John Scoble & Robert van Mourik

oOo

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Opinion: Peacemaking

Peacemaking

by UCFORUM Subscriber Len Baglow

I would like every Christian to join the peace movement.

However, I first have a confession to make. I have only recently become a peace activist, and I am not a very good one. There are many people who have been peacemaking for years and I have simply smiled benignly and wished them well.

My concerns were elsewhere: the environment, refugees and asylum seekers, those struggling on social security payments. War and Peace, liked Tolstoy’s novel, seemed too big.

This changed in 2020 when I started having coffee with Michelle Fahy, an investigator into the arms industry. I became concerned about a world that I had previously known little about, and by the misinformation fed to ourselves and politicians.

One of the first things that I did was look up whether the Uniting Church had said anything about the arms industry. I found an excellent short document from 1988 which highlighted the dangers of increasing the Export of Arms and Other Defence Equipment. Yet since that time both LNP and Labor governments have supported building a substantial export arms industry in Australia. The Uniting Church has largely fallen silent on the issue.

All this might not have galvanized me to action by itself, but then came AUKUS, the trilateral security partnership between Australia, the United Kingdom and the United States. Suddenly, there was not just the problem of Australia producing lethal weapons of war and selling them for profit, but of Australia tying itself inextricably with the military/industrial complexes of two superpowers.

The centrepiece of this partnership is the supply of nuclear submarines to Australia. I have written elsewhere on the many serious problems of the AUKUS partnership. In this current paper I want to reflect more theologically.

The AUKUS partnership challenges Christians in Australia to ask the question, “In whom do we have faith?” This of course is an old question in the face of violence and the threat of violence.

Isaiah gives one type of answer when he said to the people of Israel,

Alas for those who go down to Egypt for help and who rely on horses,

Who trust in chariots because they are many and in horsemen because they are very strong,

But do not look to the Holy One of Israel or consult the Lord!

The Egyptians are human, and not God; their horses are flesh, and not spirit.

When the Lord stretches out his hand, the helper will stumble, and the one helped will fall,

And they will all perish together. (Isaiah 31: 1 and 3)

Currently there is much support in Australia for throwing our lot in with the Americans, and there is little opposition or criticism in the mainstream media. The general common-sense approach is that we are a small country and that we need big powerful allies. At the same time, our fears about a potential threat from China have been stoked. In many ways, this is similar to the fear in Isaiah’s time when Israel is caught between two competing superpowers, Egypt and Assyria.

Yet, Isaiah doesn’t adopt a common-sense approach. He gives a religious answer. You can see, the King’s military advisors shaking their head in scorn. Perhaps, they asked, “And how many chariots does your God have?”

Yet Isaiah knows that to rely on the force of Empire, is to tie oneself to the oppression of that empire. It is to become a slave of empire once again. Empires give nothing away for free; they demand a fee. That fee is often blood. Empires much prefer to have soldiers of vassal states die in battle, rather than their own. They prefer battles to be fought on foreign fields rather than their own.

But America is not like the ancient empires of Egypt or Assyria. If you believe this, you have not been paying attention, or perhaps only reading the Murdoch press and watching Fox news. What is even more dangerous in our situation is that America is an empire which is in decline. Its democracy is a mess; corruption and violence are rampant.

So, what does it mean in Australia today to look to the Holy One of Israel and consult the Lord?

The verse in the New Testament that stands out for me is:

Blessed are the peacemakers, for they will be called children of God. (Matt 5:9)

To be a peacemaker in the violent Roman occupied Israel at the time of Jesus was quite an extraordinary thing to be. It required a vision that saw realistically the current reality, as well as beyond it, to its divine possibilities. Then it required courage to act on that vision. No wonder that the next verse states:

Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. (Matt 5:10)

So, what does it mean in our time to be a peacemaker? It is not a simple role.

In the first instance, it means to be creative. Peace is not just delivered to us like a takeaway meal; it must be made. Hence the “maker” part of the name. This is a paradox. Initially the making of peace is not a calming experience. First, we have to be disturbed. We have to notice the threat that is drawing us onto war or violence, as well as the injustice and exploitation that underlies the process. This upsets our equilibrium, our blithe assumption, that because we are comfortable, all is pretty right with the world.

Then when we start to act, we find that the problem of violence is not only without, but also within. Often our first reaction is to use violence to stop violence. We find the same violent impulses within ourselves, that we can see so destructively acted out in others. If we go down this violent path, we do not make peace, but only create the conditions for further violence.

Early in the process, we can also be overwhelmed. How can little me effectively oppose and transform the whole industrial/military complex. (Defeat the chariots, as I stand here unarmed, even without a slingshot.) The danger is that we fall into despair.

The answer is prayer. A special kind of prayer. What Isaiah calls “consulting the Lord”. It is not the prayer of “Please smite my enemies”, but the humble prayer of “What do you ask of me to help your loving possibilities unfold.” It is the prayer of contemplation. It is no accident that so many great peacemakers of our recent history have been people of prayer and contemplation: Martin Luther King, Abraham Heschel, Thich Nhat Hanh, Richard Rohr, Thomas Merton, Daniel Berrigan, Jim Wallis, Dorothee Soelle. And of course, there are the Quakers who are profoundly committed to both openness in prayer and peacemaking.

In the last year, I have spent much more time with peace activists. Generally, they would not describe themselves as Christians or church goers, though many once were. Yet, strangely, they seem to have heard the holy one of Israel calling for peace more clearly than we in the churches have. Most are not just against war, but are actively seeking out peaceful alternatives. They are daring to believe in more loving and just alternatives. Also, they are not afraid to contemplate the widespread corruption and injustice that is leading us onto war. Further, they often feel in their very bodies the anguish of those in far off countries already subjected to the horror of war. It has been a humbling experience, that I as a Christian all my life have come to some of these realisations so late.

In this short article, I would encourage others to join in this adventure that scripture calls peacemaking. I would particularly urge leaders in the Church community to see peacemaking not as a peripheral activity, but something which is urgent for our times. However, every person can be a peacemaker. It is not necessary to stand in front of tanks. Only a few are called to such heroic actions. However, we are all called not to be complacent. We need to work at being informed, beyond the lazy propaganda of the mainstream media. And being better informed, our prayer is better informed, and we are more able to see the loving alternatives that God continually offers.

So how do we get involved? Of course, at one level this is always an individual question, depending on our individual discernment and personal and social circumstances. It might simply mean to be more open to what is happening around you and becoming better informed.

However, there is an event happening later in the month, that might be a good place to start. It is the IPAN Conference, Rally and Report Launch to be held in Canberra 22nd to 24th November. IPAN stands for the Independent and Peaceful Australia Network and is a network of organisations and individuals working for peace in Australia. Much of the event is online, so even if you are not in Canberra, you can still participate. The details can be found on IPAN’s website.

If you are a leader in your local church, I would also challenge you to think about what role your church could or should be playing in peace making. It will be too late when we find that Australia has drifted into war, due to the fearful, unfaithful and unwise decisions that we have made now.

Len Baglow, Facilitator, Against the Wind

Len Baglow: Former environmental activist and social policy advocate.

Email againstthewind.wvuc@gmail.com

oOo

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Opinion: The Bible is not the Word of God

The Basis at 50 – The Document and Ministry Practices: Reflections and Responses

Late in 2021 almost 70 people from across the national UCA gathered online for a day conference hosted by Pilgrim Theological College in the Synod of Victoria and Tasmania to reflect and engage with the Uniting Church in Australia’s Basis of Union. The event coincided with the 50th anniversary of the final form of the Basis of Union being published and put forward for consideration and decision by Presbyterian, Methodist and Congregational Churches.

Several of the conference papers are being compiled into an edited volume, but the day also included exciting panel discussions in which members of the Uniting Church offered thoughts on connections and provocations found between the Basis and their ministry practice. Some members of those panels have agreed to share their edited reflections as a gift for the church.

The intention in sharing these reflections is not only to preserve their longevity and increase their audience. To that end, after the initial posting of the conference reflections, several responses will be rolled out. These responses are looking for threads, themes, questions, and possibilities weaving between, hiding amidst, and hoping across several of the initial reflections.

Yet, they too are offered without the intention of providing a full stop. Rather they look to provide further openings for future responses and creative engagements with the initial reflections (if you feel so inclined as to develop a response to what begins to develop on this site, please do reach out!).

The first reflection to be published comes from Rev Dr Sally Douglas. In the weeks to come, four more shorter reflections from the conference will be published together, with the responses to follow after that.

This first reflection can be read here:

Basis@50 Rev Dr Sally Douglas – Uniting Church Australia

Future publications of reflections can be found here when they become available.

The Basis at 50 Reflections and Responses – Uniting Church Australia

oOo

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Event: Merthyr Road (Brisbane) Explorers

Naming the Unnameable: Searching for the God tree

Invitation to Friends of PCN
Merthyr Explorers on 30th November
Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea
(a few contributions to this will be welcome)
10:30 am we begin our exploring of the topic.

A donation of $5 towards costs is appreciated.

Naming the Unnameable:
Searching in the woods for the God tree.

In their search for God, Christians have restricted their gaze to one tree in the theological woods – the three-branched Trinity Tree.   As J. B. Phillips wrote way back in the mid-20thcentury – “your God is too small”!  Contemporary theology, philosophy and very importantly, science, have expanded the view of the woods to take in so many more of the trees.    Those are not just the trees of other faiths, but the scientific trees all around us and the trees of mystics both ancient and very modern.

Join Lorraine Parkinson as she explores the many advances in science that are making exciting connections with the sacred.  She will also offer a strong possibility for naming the unnameable.

(Rev Dr) Lorraine Parkinson is a biblical scholar and theologian, and ‘somewhat of a mystic’.  She has explored the faith from a point of view outside traditional boundaries. That has allowed and encouraged her to see the ‘biggest picture of all’. Come along to find out what that picture includes.

This will be the last meeting of Merthyr Explorers for 2022. We look forward to more interesting topics to explore in the last Wednesday of each month, February to November
Several folk enjoy further fellowship at Moray Cafe after the gathering. You are welcome to join us.

Kind regards
Desley Garnett

oOo

 

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Caloundra Explorers continuing to study Our Benevolent Cosmos

Dear Explorers

We struggled a bit with the first half of Chap 2 in John Humphreys’ Our benevolent universe, but we found the second half a very moving experience.

Consciousness

P 61  We had to think about Deepak Chopra’s idea of the soul as a ‘bundle of consciousness’ but it made more sense as we continued.

P 63  We enjoyed the Stephen Hawking quote: At some point during our 13.8 billion years of cosmic history, something beautiful happened. This information processing got so intelligent that life forms became conscious. Our universe has now awoken, becoming aware of itself.

P 64  ‘Something transcendental is involved with the mind, consciousness, and the path of awakening—call it God, Spirit, Buddha-nature, the Ground, or by no name at all.’ (Hanson & Mendius)

P 65   We struggled a bit with Tolle’s ‘the brain does not create consciousness but consciousness created the brain, the most complex physical form on earth’.

P 6   We applied Tolle’s ‘collective pain body’ to the intergenerational trauma experienced by our indigenous people.

P 67. Ilia Delio says ‘Evolution brings with it a rise of consciousness, and as consciousness arises, so too does awareness of God.’ We also watched this video: www.youtube.com/watch?v=AzZka_a_xac

Unveiling our divine light

P 68-69 ‘We reach our pure, divine essence through deep meditation which provides the portal for the inner stillness, the inner presence.’  John read the poem Meditation and eternity that he wrote after just such an experience.

Dissolving in a sacred sphere of stillness

Connecting with a creative consciousness

Merging with the mystical union of all living beings

With nature, and all things seen and unseen

Regenerating through an emanating Life Force

Deepening our relationship with the Infinite Source

Comprehending with curiosity that you are one

With the earth, the sky, and galaxies beyond

Soften your heart and seek your inner light

Illuminate your being in a transcendent love

That enfolds humanity in a peaceful embrace

We are children of the cosmos, travelling in stardust

Transforming our bodies and nurturing our souls

Merging with eddies of energy and luminous light

In brilliant colours radiating out from your core

Then returning anew to this material world

Refreshed and enlightened in our physical form

The interconnection of all

P 71  ‘A man is like forest, individual yet connected and dependent on others for growth.’ (Mogi)

P 71 Central to what John says in his book are the ideas of quantum physics, so I showed the video What can Schrodinger’s cat teach us about quantum mechanics?  www.youtube.com/watch?v=z1GCnycbMeA

P 72  Compassion is ‘the glue that holds the world together.’ (Tibetan master)

What happens before and after death?

P 74  Speaking of a near-death experience Moorjani says: ‘I was overwhelmed by the realisation that God is not a being, but a state of being, and I was now that state of being . . . I realised that the entire universe is alive and infused with consciousness, encompassing all life and nature.’

P 75 To help explain quantum consciousness I showed the Stuart Hameroff video Secrets of theSoul – The Investigators – Quantum Activity (1.48 min)

P 76  Dyer says ‘Once you get past the fear of death as an end, you merge with the infinite and feel the comfort and relief this realisation brings.’ He says you can do this ‘by seeing yourself as an infinite spiritual being having a human experience, rather than the reverse . . .’

Acceptance of suffering and surrender to death

P 77 ‘ . . . rather than simply dying to save us from our sins, Jesus was also showing the world the path to surrendering (in his case to physical death on the cross) and total acceptance of what is, into which he was forced by his intense suffering.’—something to think about!

Next Tuesday we study the first half of Chap 3 The birth of the next reformation p 79–106.

+++

Our final Gathering for the year will be held on Sunday 20 November from 5.30–7 pm in the Caloundra Uniting Church hall. Our guest speaker will be John Humphreys whose book Our Benevolent Cosmos: Embracing the Mystery of Life we are presently studying.

 

John’s life experiences have inexorably led him to the writing of this book, which blends together his career in science, technology and innovation, his personal spiritual journey, his interest in research and his love of art and literature. In the book he also reconciles his earlier religious upbringing with more contemporary understandings of What is God?

We have been very privileged that John has attended our book studies to share some of his life experiences and help us understand the concepts he has developed in his book. As a culmination of our study of Our Benevolent Cosmos and our year-long exploration of What is God, John has agreed to be our guest speaker for our final Gathering. So I hope many of you will be able to take advantage of this opportunity to embrace the mystery of life with John. As usual there will be a shared meal, so bring a plate.

Ken Williamson  

oOo

 

 

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Spirituality for an Eco-human Future

Thanks to Rex Hunt for drawing our attention to this paper from Ian Harris and SOFiA New Zealand.

From SOFiA, Sea of Faith in Aotearoa (New Zealand) Newsletter, November 2022.

The Inaugural Sir Lloyd Geering Lecture (slightly shortened)

[Ian Harris’s career straddles the worlds of journalism and the church. Born in Christchurch, he grew up in a Methodist parsonage and gained an honours degree in English at Auckland University. Since then he has headed the English Department at Satya Wacana Christian University in Salatiga, Indonesia, edited the New Zealand Methodist, been assistant editor of the Auckland Star, served as Director of Communication for the Presbyterian Church in New Zealand, and been editorial writer on Wellington’s the Dominion.

In 1990 Harris was instrumental in founding the Ephesus Group in Wellington, which explores new ways of understanding and expressing Christian faith in this millennium. In 1993 he became the first chairman of the New Zealand Sea of Faith Network’s steering committee. Harris’s prime interest is in reimagining the Christian way in a secular society, as reflected in his newspaper columns, his books Creating God, Re-creating Christ and New World New God, and in The Ephesus Liturgies series written with his late wife, Jill. He lives in Days Bay, Wellington.]

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…And now here I am with the Sir Lloyd Geering Lecture, conscious of standing proudly on his shoulders, and hoping to do justice to him and his legacy.

“Spirituality”

My topic is Spirituality for an Eco-human Future. “Spirituality” can carry a range of meanings. When the word was first used in the 1400s it had none of the connotations it has today. It referred to the upper echelon of the church – the cardinals, bishops and abbots, a power collective sitting alongside the king and the nobles who together lorded it over the common people. There was royalty, there was the nobility, and there was the spirituality.

Today, spirituality refers to a person’s interior experience. It’s totally subjective. It’s an aspect of our awareness that we can’t readily explain or pin down, but has to do with our feelings, our yearning for “something more” beyond our work-a-day routine. It’s an experience that gives meaning and direction to our lives. It’s life-enhancing. At best it carries a sense of oneness with the totality of the life around us. There’s a touch of sacredness about it. Bring all these together – the inward, the life-enhancing, the reaching beyond, the connectedness, the sacred – and you’re getting close to a spirituality for our time.

To make my position clear, I shall be tackling the subject from the standpoint of a secular Christian – that is, one who accepts that our understanding of the world is vastly different from that in which Christianity evolved, and therefore requires a fundamental rethinking of old assumptions and doctrines about God, the world, and our place in the magnificent – and sometimes scary – adventure of life.

And don’t be put off by that word “secular”. I don’t mean “secularist”, which implies a wholesale rejection of spirituality and religion. I use the word in the true sense of the Latin saecularis, meaning “belonging to a generation or age, of this time and place, relating to the here and now, not a world beyond”. A religious way of life should always be grounded in the secular here and now.

Creation?

The only setting we have for an eco-human future is the planet we inhabit, often referred to as “creation”. A word of caution here: “creation” is a religious word that implies a creator, a grand designer with a grander purpose. In the modern world, however, there’s another explanation of our origins that’s much more promising for thinking theologically about the world as we know it today.

So let’s begin by seeing if we can arrive at a perspective on “creation” which grows out of the Judaeo-Christian heritage that’s shaped life in the western world, yet which also does justice to the huge explosion of knowledge that has occurred over the past 400 years. Because, let’s be clear, those years have radically changed just about everything under the sun – from home life, health care, education, work, to technology, agriculture, travel, religion, you name it. Wherever we turn, we experience the world very differently from the way our grandparents did. Few of us would want to turn the clock back on this knowledge explosion and what it offers.

Yet cumulatively, it’s those very changes, along with a rapidly expanding population, that have brought our world to the brink. Humanity, long thought of as the pinnacle of creation, does seem to be slowly, blindly, defiantly, destroying the earth’s ability to sustain us. Industry as we’ve come to know it carries massive risk for the future of the human species.

A growing number of prophets have warned of the pressures that human activity is putting on the planet’s systems and resources. Among them are Rachel Carson, Arnold Toynbee, Martin Rees, Thomas Berry,Brian Swimme, locally Lloyd Geering and Dave Lowe, climate scientists, United Nations panels, ngo’s – there’s a host of them, all calling passionately for humanity to turn away from destructive technologies, life-styles and values. Turn away: the biblical word for that is “repent”.

Sketching the scene all too briefly, homo sapiens has taken the biblical advice to be fruitful and multiply so much to heart that the world’s population has mushroomed from around 1.6 billion in 1900 to 8 billion today. We’ve added 2 billion since 1998 and are set to add another 2 billion by 2050. Each 2 billion is equivalent to another one-and-a-half Indias. India’s population is growing much faster than China’s, Africa’s faster still.

More and more people need more and more of Earth’s resources not only of food and water, but oil, iron, coal, copper, rare earths, and when the market’s booming they’re extracted as if there were no limits. Well, there are limits. No one’s making any more of them. The question is how long we’ve got before they start running out.

Meanwhile advances in farming and industry have produced not only the standard of living we enjoy in the West, but also technologies that pollute air, water and soil on a grand scale, deplete the ozone layer, warm the oceans and make them more acidic, and generate climate change. In the name of progress and economic growth, developers raze rainforests, destroy long-established communities, and wipe out whole species of life.

A multitude of organisations campaign to reverse the process, but governments seem readier to listen to economists arguing for growth at all costs ahead of ecologists pleading for sustainability. Remember the Rio+20 sustainability summit in 2012? One observer commented: “Rarely has such a large elephant laboured so long to give birth to such a small mouse.” The Paris summit in 2019 did only a little better, the 2021 Glasgow summit likewise, and still emissions are rising steadily, outpacing all the efficiency gains we’ve notched so far.

Governments promise much but continue to dither. A Guardian investigation revealed in May this year that the world’s biggest fossil fuel corporations have 195 projects on their books, most of them already under way. Each would detonate carbon bombs of at least a billion tonnes of carbon dioxide. “Unchecked greed,” says the Guardian, “is driving us ever closer to the abyss.” And it is undermining life on Earth.

Thomas Berry, an American monk and eco-theologian, dismally sums up: “Our ultimate failure as human beings is to become not a crowning glory of the earth, but the instrument of its degradation” [The Dream of the Earth, p50] A new word has come into the language to describe what’s happening here: “ecocide”.

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Opinion: “For your sakes he became poor …”: How the churches can reckon with their colonial legacy

From: ABC Religion and Ethics by

Posted updated 

[This is the edited version of an address given at “Walking Together: How Can the Church Embrace First Peoples’ Theology in a Post-Colonial Australia”, a conference organised by the Uniting Church Synod of New South Wales and the ACT, 22 October 2022, and convened at the Wesley Conference Centre, on Gadigal country.]

I want to remind the churches that you have a colonial legacy, and in five senses:

  • You participated in, and still benefit from, the stealing of our lands.
  • You have blood on your hands because those who participated in the massacres, the frontier conflicts, the genocidal policies concerning our people, were overwhelmingly Christian.
  • You took the lead in the attempted destruction of our spirituality, our way of life, especially during the missions period.
  • You participated in, and continue to be largely silent in the face of, the ecocide which accompanied the genocide: as you acquired country, you damaged it through your ignorance about how to manage it.
  • Many of you continue to deploy an imaginative terra nullius regarding our people by effectively pretending that we don’t exist. Our voices are not there in the policy-making bodies of your councils, your agencies, and your educational institutions. You are uncurious about the country you walk on and the knowledge we have of its ways and its spirit. There continues to be a lack of curiosity about our theology, which is different from your theology in fairly fundamental ways.

This account gives rise to a fundamental question: how are the churches to reckon with this colonial heritage. Well, to answer this (at least in part), I will appeal to the Pauline tradition as we have it in the New Testament.

Consider the second chapter of Paul’s letter to the Philippians, which says:

If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others. Let the same mind be in you that was in Christ Jesus,

who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.

And being found in human form,
he humbled himself
and became obedient to the point of death —
even death on a cross.

Therefore God also highly exalted him
and gave him the name
that is above every name,
so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,
and every tongue should confess
that Jesus Christ is Lord
to the glory of God the Father.

Notice a number of features about this passage. It is addressed to a group of Christians who are divided, one against another, who are selfish — who look out for their own survival and wellbeing at the expense of others. Does that sound familiar?

The Apostle then contrasts this behaviour to that of Jesus — who, though enjoying a certain ascendency in the cosmic order of things, empties himself (kenosis) of all such power and privilege in order to come among human beings as a slave who has no power at all (doulos).

The passage then creates a model, a pathway, which Christian communities are encouraged to imitate and follow in order to be truly alive and vital. It is the path of “kenosis”: a dying in order to rise to a rather more elevated — more other-centred — mode of being; a dying to all that is power-over, power-acquisitive, power-for self-alone; and a rising to power-with, power-giving, power for the wellbeing of others.

The questions then arise: How are you settler Christians, you immigrant Christian communities — you who have empowered and enriched yourselves at the expense of Indigenous people — going to let that power go? How are you going to redress the balance? How will you take the power you acquired by genocide and ecocide and return it to those you wronged, and continue to wrong? If you are Christians, then it can never be a question of whether you return such power; it can only be a question of how. For if you do not imitate Christ in this manner, can you really be called Christians at all?

Let us interrogate further the question of “how”, beginning with a couple paragraphs from the eighth chapter of Paul’s second letter to the Corinthians:

For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich. And in this matter I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something — now finish doing it, so that your eagerness may be matched by completing it according to your means. For if the eagerness is there, the gift is acceptable according to what one has — not according to what one does not have. I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. As it is written,

“The one who had much did not have too much,
and the one who had little did not have too little.”

The context here is that there are two church communities: one that is very poor and another that is quite rich. We’re referring to actual, economic, resources here, not so-called “spiritual” resources — intangible things like wisdom or humility. We’re talking about money and property. The Apostle appeals to the rich church to share its abundant resources with the poor church by invoking, again, a kenotic Christology. His argument, in summary, goes something like this:

  • Remember the story of Jesus: he was rich, but he became poor for your sakes, so that you might acquire some of his riches.
  • So, like Jesus, I’d like you to hand over your wealth, your money, to the poor church. I’d like you to act with the same love, the same generosity of spirit, as that which you found in Christ.
  • Not, mind you, to the point where you become destitute and in need of help yourselves. Think, rather, that the excess you enjoy can provide what is lacking in the poorer community.
  • The goal here is something like a balance, an equality, so that you both have what you need.

Now, obviously, there is no hint in this text that the rich church gained its riches by stealing its wealth from the poor church. But, this being so, how much more ought the colonial church consider the ways in which it might return its stolen resources to the people from whom they were stolen?

It is at this point that the question usually arises: “Fine, but what would that actually look like for our own local church community, our own denominational organisation?” The answer to that might become the substance of treaty proposals, the ways in which the deeply uneven balance of power between colonial and Indigenous communities might be rendered more equal. So, I invite you, the members of the colonial church, to consider the following.

At the denominational level:

  • Make arrangements to hand the properties you were given by the crown, without fee or compensation, back their original Aboriginal owners, without fee or compensation.
  • Where properties were purchased from the Crown, or else from other colonial owners, make arrangements to vest the title of those properties in the name of the original owners under a lease-back scheme. This makes both the use, or the disposal, of those properties a matter of negotiation and careful agreement (or treaty) between Indigenous people and settlers.
  • Where purchased properties remain in the hands of the denomination because local mob do not want to become owners, contribute half of the income on such properties to mob: 25 per cent to local owners and 25 per cent to Indigenous ministries run by and for our people. The same would apply when properties are sold: split the proceeds of the sale.

At the local congregational level:

  • Contribute 10 per cent of your annual budget to ministries run by Aboriginal or Torres Strait Islander people, for Aboriginal or Torres Strait Islander people, in perpetuity.
  • Whether there is a denominational agreement for lease-back of properties in place or not, approach your local mob with the question: Could we form a relationship with you that includes your use of this space for community gatherings and programmes without fee or compensation?

A more just sharing of the land you have stolen from us, including its commercial value, would obviously make a huge difference to the kinds of programmes Aboriginal Controlled Community Organisations could run to assist our people to escape from poverty and reclaim our rightful heritage as the sovereign peoples of this country. It would also make a huge difference to our capacity to reclaim and pass on our practical wisdom and spirituality to the next generation, whether Indigenous or settler.

In the church, the sharing of these resources would provide a sure and reliable economic base for the work of our Aboriginal and Torres Strait Islander ministries, and for our theological research and teaching. The fruit of these ministries would make for stronger Aboriginal and Torres Strait Islander communities and higher profile for our spiritualities and theologies in the knowledge repositories of our nation. Knowledges that are desperately needed if we are to heal, and form a more mutually supportive relationship with Country.

Reverend Dr Garry Deverell

DipEd, BA, BTheol (Hons), PhD

Garry Deverell is Lecturer and Research Fellow in the new School of Indigenous Studies at the University of Divinity.

A trawloolway man from northern lutruwita (Tasmania), Dr Deverell is the author of Gondwana Theology (Morning Star Press, 2018) and The Bonds of Freedom (Paternoster, 2008). He is a graduate of the University of Tasmania, the Melbourne College of Divinity, and Monash University (where he completed doctoral studies in 2004). He has held the Sanderson Fellowship and a lectureship in liturgy and preaching at the Uniting Church Theological College as well as the Turner Fellowship at Trinity College Theological School, both within the University of Divinity.

Garry is an international expert in sacramental studies, especially insofar as sacraments intersect with theories concerning the formation of human selves in community. His more recent research has turned towards theologising the experience of Indigenous peoples within and beyond the colonial church.

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More from our Seminar on Refugees and Asylum Seekers

You can listen to an interview with Rebecca Lim as she reflects on her time as a volunteer on Manus Island and later in Port Moresby and Kangaroo Point, Brisbane from 2016 to 2019. There are currently 7 more episodes that can be heard on You Tube.

EPISODE 1 – Background – YouTube

Rebecca can be contacted at rebeccalim.au@gmail.com

REBECCA LIM
Principal Migration Advisor
M Soc Sc, BA, JP (Qualified), CAHRI
G Cert Aus Migration Law & Prac
Registered Migration Agent 0746576

Rebecca is the co-founder of Brisbane on-Arrival Refugee and Asylum Seeker Hub – response and support Unit at Indooroopilly Uniting Church.

Learn more about the Indooroopilly Uniting Church Asylum Seeker and Refugee Support Hub, what they offer, how to volunteer, and how to contact them. Download the PDF through the link:

oOo

 

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Report 3: Caloundra Explorers and the Benevolent Cosmos

Dear Explorers

I know some of you are following our book study using electronic copies, so the page numbers will be different from those below. To assist these people I will give section titles, and of course I have copies of the book if you want one.

Chap 2 Unveiling your pure essence—or ‘God within us’

P 36  ‘Love creates new forms, changes matter, and holds the cosmos together beyond time and space. It is in every one of us. It’s what God is.’(Dyer)

Philosophy and the meaning of life

P 40  We used this image to discuss the difference between theism, pantheism, panentheism (and atheism). George Stuart declared himself a panentheist, and we think John Humphreys is the same.

Art,creativity and creation

P 41  John reflected ‘In that moment of creativity, we become disembodied spiritual beings, releasing the pure essence within us all’, however we were’t at all sure how we could do this.

 

P 44  We were fascinated by the fact that neurons (brain cells) ‘are essentially the same from the most primitive animal to the most advanced’.

 

P 46  ‘The new physics is another way to express the fundamental truth underlying creation.’ (Cannato)

 

P 46  We liked the idea of God being the ‘lead flute player’. (Keller)

Spirit and soul

P 50  We discussed the difference between ‘soul’ and ‘spirit’—The soul is the animate life, or the seat of the senses, desires, affections, and appetites. The spirit is that part of us that connects, or refuses to connect, to God.’ However we thought you could argue that it was the other way round, with soul in the inner circle.

The divine light within

P 53  I read this translation of Acts 17:28 from The Voice: ‘We live in God; we move in God; we exist in God.’

P 53–54  ‘. . . a mental concept of, and belief in God is a poor substitute for the living reality of God manifesting every moment of your life.’ (Tolle)

P 54  ‘The Divine Presence shines equally upon everyone, yet it is our own personal choice whether or not we reflect that divine light into the world.’ (Khan)

P 56  ‘The world should feel hopeful because you are here. You are the hope because God is in you.’ (Williamson)

P 56  We viewed the Richard Rohr YouTube video Go deep in one place (3.27 min). www.youtube.com/watch?v=OYOmXbNNbpU

P 58  ‘We are not just made by God, we are made of God.’ (Julian of Norwich)

P 60  John’s summary: ‘The idea that God is present as the inner divine light in all humans on this earth is strongly supported by an immense number of spiritual and philosophical insights. . . We are all one. (This idea) also refutes the notion that God is an external being.’

P 60  We finished with the Namaste Prayer:

I honour the place in you

In which the entire universe dwells

I honour the place in you

Which is of love, of truth

Of light and of peace

When you are in that place in you

And I am in that place in me

We are one.

A couple of overall comments on the book so far:

1  There are so many quotes we have a bit of trouble distinguishing them from what John Humphreys himself is saying.

2  While we are discussing the ‘benevolent cosmos’ we have to acknowledge the presence of evil in the world.

 

Next week we finish Chapter 2 p 61–77.

Ken Williamson 

oOo

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Next gathering at Redcliffe with Lorraine Parkinson

I’m very pleased to announce that our dear friend Rev. Dr Lorraine Parkinson has kindly agreed to present to our Redcliffe gathering on Monday 7th November the talk she gave earlier this month to our fellow Explorers in Caloundra. In this presentation Lorraine explores the issue of Naming the Un-nameable: Searching in the woods for the God tree.

In their search for God, Christians have restricted their gaze to one tree in the theological woods – the three-branched Trinity Tree.   As J. B. Phillips wrote way back in the mid-20th century – “your God is too small”!  Contemporary theology, philosophy and very importantly, science, have expanded the view of the woods to take in so many more of the trees. Those are not just the trees of other faiths, but the scientific trees all around us and the trees of mystics both ancient and very modern. Join with us in Lorraine’s exploration of the many advances in science that are making exciting connections with the sacred.  She will also offer a strong possibility for naming the un-nameable.

Lorraine is a biblical scholar, theologian and author, and considers herself ‘somewhat of a mystic’.  Exploring the faith from a viewpoint outside traditional boundaries has allowed and encouraged her to see the ‘biggest picture of all’.  Come along on Monday 7th November to find out what that picture includes!

As usual we’ll meet in the Function Room at Azure Blue (91 Anzac Ave., Redcliffe) at 6 p.m., with coffee and chat until 6:30. If you’re not a regular Explorers attendee, please be aware that the security gates at Azure Blue are locked early in the evening, and won’t be attended by a key-card holder until just before 6 p.m. For more information about the group or access to the venue, please call Ian on 0401 513 723. Hoping to see you there!

Shalom,

Ian

oOo

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Has the Church dropped the Refugee ball?

At our seminar on Refugees and Asylum Seekers last Wednesday, we were privileged to have PCNQ executive member, Ruth Delbridge gives us part of her story. Here is it is in more complete form.

In 1978 Rev Doug Kirkup asked me to be a member of the Synod Ecumenical Relationships Committee and also the Queensland Ecumenical Council, now (the Queensland Churches Together).  Little did he know what lay ahead for me when I accepted his request.

I regularly attended the biennial meetings of the Australian Council of Churches (now the National Council of Churches), and other related meetings of World Christian Action (now Act for Peace) and the Refugee Sub Committee.

This was in the years when the Australian Government and its policies were somewhat more generous in responding to those seeking refuge in Australia, unlike today when people come to Australia who are already traumatised, they are then further traumatised as they negotiate the inhumane policies of the Australian Government.

In 1978 Frank Galbally, a Criminal Lawyer from Melbourne, at the request of the government, produced a report which focused on ways of helping migrants settle into Australian life, of maintaining their cultures and of ensuring they had the same rights and access to services as other Australians.  He recommended the changing of the policy of assimilation to one of multiculturalism.  Out of that Galbally Report came the Community Refugee Settlement Scheme (CRSS) which was introduced in October 1979.  This was in response to the Indochinese refugee crises, but later it included other ethnic groups and particularly Women at Risk.  It was to help take the pressure off government run migrant centres and hostels, and it allowed refugees to move directly into the community and be supported by community groups and individuals.  These groups were expected to assist the refugee for a minimum of 6 months.  Through this scheme over 30,000 were helped to successfully settle and integrate into the community.

I was a member of the CRSS scheme in Queensland for its two-year life.  It was chaired by Joe Rinaudo, a lawyer, who was described at his funeral as someone with an extraordinary sense of social justice.  His son Ray is now a District Court Judge in Queensland.

My local parish at Mt Gravatt helped to settle about fifteen families through this program.  Last week I met up with Adele Rice who had been the Principal of Milperra Special School for many years. She and I were invited to a meal to celebrate the day, 42 years ago, that one of the men we helped to resettle at Mt Gravatt had arrived in Australia.

In 1988 I visited refugee camps in Hong Kong and Thailand.  No documentary or story can convey the utter despair of seeing  people living in those conditions.  One of the Cambodian refugee families resettled by the Mt Gravatt Parish included a woman who lost two of her three children through starvation as she gradually made her way to the Thai border and a refugee camp.  Her husband been a government official and was killed very early in the conflict.  It took her almost twelve months before she trusted me enough and was comfortable to tell me this part of her story.

In the late eighties and early nineties there was a refugee advocacy presence within the Social Responsibility section of the Queensland Synod, but I see no evidence of that today.

In 1995 I was one of four Uniting Church in Australia delegates to the Christian Conference of Asia General Assembly in Colombo, Sri Lanka.  This was at the height of the civil war. The Tamils of Sri Lanka were alienated and discriminated against for many years, living largely in poverty, leading to much discontent, anger, war and terrorism.   After the conference, I took part in a pastoral visit to Tamil areas with Rev Gregor Henderson, who, at that time was the Assembly General Secretary, and Joy Balazo who was Associate Director – Peacemaking Program at Uniting World and Secretary for Human Rights, Uniting Church in Australia, and also Rev Christo Roberts, a minister of the Church of South India, Jaffna Diocese.

(Joy Balazo founded the Young Ambassadors for Peace, and worked closely with young people in the Solomon Islands and PNG.  In 1912 she was awarded the World Methodist Peace Award.  Later she was nominated for the Australian of the Year Award).  Joy had been a Catholic nun from The Philippines.  When she completed her time at The Uniting Church Assembly she returned to her home country to continue her work for peace).

Also travelling with us to Vavunia, which was the closest we could go to the Jaffna Peninsular, was  Bishop Jebanesan, who regularly had to undergo this long and difficult journey.    (He is the brother of Rev Mano – who had been the minister at Mt Gravatt in the early 1990s),  and also with us was a  mother whose daughter had been a member of a University Lecturer’s Human Rights Group and she had been killed because of her outspoken writings.

We witnessed two long lines of Tamils, one male, the other female, most of them quite elderly, in the dehumanizing situation of standing in the stifling heat and dust waiting to be searched in case they were carrying contraband goods, which included any form of battery and 48 other items including fuel to run generators to provide power.

We then travelled east to Batticaloa and witnessed the destruction of whole villages, beautiful teak forests that were destroyed and beaches deserted.  It was to understand something of the cost to the environment and the lack of freedom people experienced.  The beauty of their countryside had been taken from them.

We had many pauses in our travels – stopped at army and police check points, with razor wire across the road; semi-automatic rifles pointed as us by fifteen-year-old soldiers; our bags scrutinised, while our Tamil friends produced their identification passes which they had to carry at all times and Joy and I looked carefully where we stood in case of hidden land mines.

We saw holes in church roofs from shelling; experienced the self-imposed curfew at Batticaloa, knowing that the army would shoot at shadows after 6.30 p.m. and we were in the centre of Batticaloa on Sunday afternoon when the Independent Army unit roared through on powerful motorbikes, with faces covered with black hoods – it was to feel the fear and tension that people were living with twenty-four hours a day.

Along the way we visited refugee camps, people who were struggling for survival and their future was totally controlled by others.  They were looking for justice, peace and recognition of their human dignity.  Like the sea of faces I saw in camps in Hong Kong and Thailand, these people were individual human beings, with names of their own; not just a group of people who make up facts and figures, but real people who belong to real families and communities.  An overwhelming majority of them were women and children.  It is a challenge to us all to continue to listen to refugees, hear their needs, and be able, with love and caring concern, to walk with them as they journey onwards.  At the time of our visit there were 420,000 displaced Tamil families and they were living in 74 refugee camps.

I believe many Tamils still fear for their lives, and we have witnessed something of this recently with the treatment of the now successfully resettled Tamil Biloela family.

Committees can set agendas, goals and strategies, but it is individuals like you and I who can build loving relationships, helping to provide justice, which must include compassion and empathy.  Anyone who accepts this challenge can expect their life to be greatly enriched, as I can say mine has been.

Life for me has been a journey of discovery, from the crowded cities of Asia, to the depravation and isolation of a relocated mining community from the Rhonda Valley in Wales, to the remoteness of a hurting Aboriginal community on Mornington Island, meeting and interacting with people from many ethnic and cultural backgrounds – a journey where I have been encouraged to understand the structural and root causes of injustice,  and not just work to  mend the fences.

In 1989 I stood on the same platform at a seminar with Hang Ngor, the lead actor in the Killing Fields, the story of Cambodia and the Pol Pot era.  This had been organised by the Department of Immigration and Ethnic Affairs and chaired by Rev John Mavor.  To prepare myself for this night I read Hang Ngor’s autobiography – not the Killing Fields story, but his own story.  I felt privileged and humble to be able to share in the intimate details of his thoughts, feelings and emotions as he lived through the Pol Pot years and gradually lost each member of his family including his wife.  He suffered torture three times, including being hung on a cross with a smouldering fire lit under his feet.  Reading his book gave me an even greater understanding of the human tragedy involved in being a refugee and further cemented by resolve to stand alongside those who are the victims of war.

That night Hang Ngor challenged us with a request which is just a relevant today as it was in 1989 –

before you go to sleep tonight, close your eyes and open your minds.

Ruth Delbridge,         October 2022

oOo

 

 

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UCFORUM: The value of thinking

In the UCFORUM we celebrate thinking and critically and positively explore radical doubt. Thanks to Tim O’Dwyer we have the following reflection from the great Rene Descartes often called the father of modern philosophy.  His unfinished treatise on method, the Rules for the Direction of the Mind, which set out a procedure for investigating nature, was based on the reduction of complex problems to simpler ones solvable by direct intuition. From these intuitively established foundations, Descartes tried to show how one could then attain the solution of the problems originally posed.:

The Latin cogito, ergo sum, usually translated into English as “I think, therefore I am“,[a] is the “first principle” of René Descartes‘s philosophy. He originally published it in French as je pensedonc je suis in his 1637 Discourse on the Method, so as to reach a wider audience than Latin would have allowed.[1] It later appeared in Latin in his Principles of Philosophy, and a similar phrase also featured prominently in his Meditations on First Philosophy. The dictum is also sometimes referred to as the cogito.[2] As Descartes explained in a margin note, “we cannot doubt of our existence while we doubt.” In the posthumously published The Search for Truth by Natural Light, he expressed this insight as dubito, ergo sum, vel, quod idem est, cogito, ergo sum(“I doubt, therefore I am — or what is the same — I think, therefore I am”).[3][4] Antoine Léonard Thomas, in a 1765 essay in honor of Descartes presented it as dubito, ergo cogito, ergo sum (“I doubt, therefore I think, therefore I am”).[b]

Descartes’s statement became a fundamental element of Western philosophy, as it purported to provide a certain foundation for knowledge in the face of radical doubt. While other knowledge could be a figment of imagination, deception, or mistake, Descartes asserted that the very act of doubting one’s own existence served—at minimum—as proof of the reality of one’s own mind; there must be a thinking entity—in this case the self—for there to be a thought.

One critique of the dictum, first suggested by Pierre Gassendi, is that it presupposes that there is an “I” which must be doing the thinking. According to this line of criticism, the most that Descartes was entitled to say was that “thinking is occurring”, not that “I am thinking”.[5]

Reference: Cogito, ergo sum – Wikipedia 25th October 2022

oOo

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Opinion: Is it all about pain?

Pain is part of the deal

Evolution… from atom to algy, plants to people… is full of struggle. It’s focussed on ‘growth’ and the strongest (?), smartest(?) get a ticket to the future.

Why didn’t the dinosaurs make it? Well, there was the small matter
of meteors, but even before that, they had grown too big… were consuming too much.

The evolutionary method is based on cause and effect. Mathematics even. It doesn’t seem to have the slightest care that plants or animals or people are hurt or destroyed. It’s simple, singular motive is ‘progress’.

Progress. To what end?

Is there some reason for all this struggle and pain?  Clearly, pain is part of almost every experience we have as human beings. Even a day of utter gladness can end with a feeling of sadness.

Pain. Pain. Unutterable pain. What has that got to do with progress?
and what have people had to say about it over the years?

A lot has been said… and written but the earliest and perhaps the best can be found in the book of Job in the Old Testament.

The book deals with the problem of ‘unmerited suffering’. It’s how a man responds when he loses everything… his cattle, his wealth, his children, his well-being.

We all know about ‘unmerited suffering’. We’ve all experienced loss and pain. What are we to make of it?  How should we respond? And where is ‘God’ in all this mishmash?

Job says ‘… it is the spirit in a man, the breath of the Almighty, that makes him understand.’ (Job 32:8)

And I suppose that is where we find ourselves. Struggling, yet convinced somehow there is a purpose behind it all… that searching for ‘Godliness’ in the midst of mystery may be worthwhile… that perhaps, it may be the meaning of it all.

Does this kind of belief fly in the face of scientific method and proof?
I don’t think so. Belief is outside the remit of science. The proof of our belief won’t be known until the end of time… if there’s to be such a thing. Meanwhile we risk our lives on what we decide to believe.

What an adventure!

Bev Floyd

oOo

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Report 2: Caloundra Explorers and ‘The Benevolent Cosmos’

Dear Explorers

John Humphreys’ Our benevolent cosmos is only a little book, but it is sure giving us a lot to think about. We are trying to follow John’s advice to ‘read slowly and mindfully’.

We talked about the Celtic Tree of Life and enjoyed John Philip Newell’s quote on p 11.

The universe is like a mighty river in flow. From that single stream, smaller streams emerge.These are to be celebrated and cherished, each one absolutely unique, never to be repeated again—that blade of grass, that autumn leaf, the countenance of that child, your life, my life. Then we dissolve, merging back into the flow, our constituent parts to emerge again in new formations further down the river. The universe wastes nothing in its endless unfolding.

We watched a short video of an interview between Oprah and Eckhart Tolle;

Eckhart Tolle’s definition of God (3.22 min)  www.youtube.com/watch?v=MW7ld4CCPoA

P 15  ‘Only a totally committed atheist could claim the absence of a mysterious intelligence underlying all that is seen and unseen (in the cosmos).’

P 17  A quote from Margaret Wertheim in Pythagoras’ Trousers: ‘Physics . . . is a science based on a conception of God as a divine mathematical creator.’

P 18. ‘The traditional Christian concept of God, external to the secular world and who sits in judgement on its sinful inhabitants, needs reassessment in the light of contemporary theological review and scientific findings.’

Another video Deepak Chopra on meditation & spirituality (1.51 min)  www.youtube.com/watch?v=3PfiARJuUZA

P 19–20 An Andre Auger litany:

God, You work…

In the accelerating expansion of the universe

In the spiralling of galaxies

In the explosion of supernovas

In the singularity of black holes

In the regularity of the Solar System

In the equilibrium of the Earth’s ecology

In the evolving of a society

In the functioning of our organs

In the chemical processes within our bodies

In the forces within the atom

In the ‘weird’ behaviour of quantum particles

P 20  Tolle states that ’the radical (and much needed) transformation of human consciousness is called enlightenment in Hindu; salvation in the teachings off Jesus; and the end of suffering in Buddism.’

P 24  A quote from Dr Kenneth Miles: ‘Mathematical simulations have shown that small changes in just a few, or sometimes only one of these (cosmic) constants would disturb the natural processes they determine to such a degree that life would not be possible. This finding is compatible with the existence of a Creator God.’

Because the book talks about force fields and energy fields I demonstrated how you can show the invisible force field around a bar magnet.

John’s summary of Chapter 1: ‘God was unmanifested energy before the Big Bang. Afterwards, God’s loving Divinity was manifested and progressively revealed through an expanding, benevolent, evolving and intelligent cosmos. All humans share their oneness in this earth with the natural, living world. We are form expressions of the Divine Power, and co-creators of the evolving cosmos.

Next Tuesday we will study the first half of Chapter 2 Unveiling your pure essence—or ‘God within us’ p 37–60.

Ken Williamson

oOo

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Opinion: Body, Mind and Spirit

From Bev Floyd

I want to talk about ‘prayer’ but first I will make a lengthy detour.

What do we need to do to stay healthy in body, mind and spirit?


My one-word answer is ‘awareness’.

Let’s take physical health. People stay healthy if they eat well and exercise to stay fit… if they pay attention to the best available information… have regular ‘checkups’, stay informed
and avoid danger.

It’s much easier in Australia, as we have a good health system, and most Australians can access the medical support they need.
Australia also has a well-educated population and a wealth of available information. All that is required to stay healthy is to keep an eye on
the state of our body and do what
is necessary… to be aware.

Then there’s ‘mind’. Australians have the opportunity for education, and most have completed several years of post-primary education… so there is a fair understanding of science and history etc. However, many Australians put a low priority on developing their minds. Fewer men than women are readers. There are now many new Australians who need to learn English and be able to access suitable resources. Individuals who want to develop their minds need to make an effort… to be aware.

Then there’s ‘spirit’… ‘heart’… ‘confidence’… this is a more difficult quality to define.  Clearly, someone who is confident and happy, with few serious problems, will have a less troubled life. As well, they will be more able to contribute   productively to their community.

Like physical and intellectual well-being, emotional well-being requires attention to basics. Perhaps the first requirement is for people to start learning about themselves… ‘know yourself’ is a famous saying. Another important requirement is to form a view on the meaning of life and be sufficiently aware to live according to that view and modify it as new information comes to hand.

So… that brings us to the matter of PRAYER and what it is… well, at least what I think it is.

It’s quietness. Inner reflection. Awe.
Awareness. Letting go of the ego to notice things that a busy and noisy life sometimes obscures. It’s opening the deepest part of our being to healing and goodness and love. It’s paying attention to truths about our body, our intellect and our spirit.

We need to pray.

Some pray with words. Some pray with dance or music or song. Some pray with poetry. We need to listen to the deep, deep wisdom from within ourselves. Some will call this the voice of Godliness. Some will call it an inner human knowledge.
I don’t mind what it is called. The important thing is that we learn to do it… regularly, happily, satisfactorily. When we do, we’ll find the gift of awareness close at hand. We’ll be able to live better and be an asset to the community in which we live.

oOo

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Report on Seminar at Caloundra

Dear Explorers

We had a good roll-up for the first week of our study of John Humphreys’ book Our benevolent cosmos: Embracing the mystery of life. We were indeed lucky to have John with us, and his wife Janice, who did the illustrations for the book. John shared some of his experiences from his 50 years in the science, technology and innovation environment. For those who weren’t there I will endeavour to give you some idea of what we discussed.

To give some idea of the immensity of the cosmos I showed this James Webb Space Telescope image of a patch of sky behind a grain of sand held at arm’s length. It contains thousands of galaxies 4.6 billion light years away.

P vii–ix  John writes that the principal aims off the book are ‘encouraging an open mind in embracing life’s mystery and suggesting pathways to discover our pure essence’. In his book he has included the thoughts of scientists, sages, spiritualists, sceptics, philosophers, artists, anthropologists, theologians and historians. He suggests ‘that the book be read slowly and mindfully, to allow its content to penetrate beyond the thinking, intellectualised mind’.

P x John talks about the ‘universal mind’ or ‘universal consciousness, which can be defined as ‘an energy field or life force that permeates all of creation’ (Bahai Teachings)

P 1 I showed the video What is dark matter and dark energy? www.youtube.com/watch?v=QAa2O_8wBUQ (6.20 min)

P 3  ‘. . . there is a splendid natural order underlying the chaos of the universe, our own planet Earth, and in every human being.’

P 4–5. ‘. . . if organised religion was serving us well, we would witness a surge, rather than a dramatic, accelerating decline in church attendances worldwide . . .(It needs) to embrace an alternative, more contemporary, community-centred, environmentally friendly, spiritually based direction.’

P 6 ‘. . . the rapidly decreasing Christian Church attendances worldwide demonstrate that a new Reformation is occurring, rather than the idea that Christian adherents are doomed to a dying Church.’ What an affirming statement for ‘progressive’ Christians!

P  7 We must evolve ‘as beings that sense our connectedness to all that is seen and unseen. . . to walk that pathway mindfully—not through intellectual pursuits on the meaning of life, but through sensing, feeling, loving, evolving and discovering the joy of transcending the body in sacred stillness.

We worked though the Appendix: Scientific explorations of our cosmos. This was interesting but we sure didn’t understand it all.

P 135 Matthew Fox said ‘We have a relationship with the stars . . . we should find God in nature—not in a book.’

P 137. I showed the YouTube video What is string theory? (2.34 min)

P 140  John shared his knowledge of the Square Kilometre Array, the world’s largest radio telescope.

We look forward to discussing Chap 1 Connecting with the cosmos (p 9–35) next Tuesday (tomorrow).

Ken Williamson

oOo

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Opinion: Discovering the Right Questions

Discovering the Right Questions

The Sixth Core Principle of the CAC: Life is about discovering the right questions more than having the right answers. Richard Rohr from the Centre for Action and Contemplation expands on this counterintuitive wisdom:

This principle keeps us on the path of ongoing discernment, which is a gift of the Holy Spirit (1 Corinthians 12:10). The key concept here is the contrast between the words “discovering” and “having.” A discerning and inquiring spirit will make us discoverers in touch with our hidden unconscious and the deeper truth. A glib “I have the answers” spirit makes us into protectors of clichés. Answers are wonderful when they are true and keep us on the human and spiritual path. But answers are not wonderful when they become something we hold as an ego possession, allowing us to be arrogant, falsely self-assured, and closed down individuals.

“My thoughts are not your thoughts, my ways are not your ways. . . . As high as the heavens are from the earth so are my thoughts above your thoughts” (Isaiah 55:8–9). The depth and mystery of God leaves all of us as perpetual searchers and seekers, always novices and beginners. It is the narrow and dark way of faith. “Search and you will find, knock and the door will be opened to you,” says Jesus (Luke 11:9). There is something inherently valuable about an attitude of spiritual curiosity and persistent “knocking.”

The ego is formed by contraction; the soul is formed by expansion. The ego pulls into itself by comparing, competing, and separating itself from others: “I am not like that,” it says. The soul, however, does exactly the opposite: “I am that.” (Tat Tvam Asi, as the Hindus say). It sees itself in God, the other, flowers and trees, animals, and even the enemy: similarity instead of separateness. It participates in the human dilemma instead of placing itself above and beyond all tensions. The long journey of transformation leads us to ask new questions about our own goodness, and where goodness really lies; to recognize our own complicity with evil, and where evil really lies. It is humiliating.

Only those led by the Spirit into ever deeper seeing, hearing, and surrendering—spiritual seekers and self-questioners—will fall into the hands of the living God. This will always be “a narrow gate and a hard road” that “only a few will walk” (Matthew 7:14).

We want to encourage those few and invite many more on a journey of seeking God. In the sixth century, St. Benedict said the only requirement for a monk’s admission is that they “truly seek God.” [1] Not security or status, not education, not roles and titles, not a portfolio of answers, but simply and humbly seeking God. Spiritual seeking will make a person be a perpetual and humble student instead of a contented careerist, a quester rather than a settler, an always impatient, yearning, and desirous lover. I will bet on such spiritual seekers any day. They are on the real and only quest.

Fr Richard Rohr

Thursday, October 13, 2022

oOo

 

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Event: Merthyr Road Explorers – Refugees and Asylum Seekers

Everyone is invited to join in at Merthyr Explorers on 26th October.
Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.
A donation of $5 towards costs is appreciated.

REFUGEES AND ASYLUM SEEKERS IN AUSTRALIA NOW –
WHAT’S THE SCORE?

Wondering about the blizzard of stats, jargon, vested interests, community attitudes right now?
Looking for ways forward in practising Christian values with the strangers at our gate?
On 26 October, our joint presenters offer a wealth of current insight and experience.

Frederika (Freddie) Steen is a strong advocate for just and compassionate practice towards refugees and asylum seekers – by Australian governments and communities.
She did major executive leadership with the Immigration Dept and since, has played a keyrole in the operation of the Refugee Hub at Indooroopilly Uniting Church.

Rebecca Lim brings a strong legal background as a migration agent; research, policy and advocacy work and works pro bono with the Indooroopilly UCA team.  She has edited the recently released book Does Australia Love its Neighbour? Lived experiences of Queenslanders working with people seeking asylum.  Copies of the book will be available on 26 October. EFTPOS is available.
$25 for waged; $20 for unwaged.  Proceeds go to the Indooroopilly Hub.

Like to do some background inquiry?  Here are some reliable options:
Refugee Council of Australia   https://www.refugeecouncil.org.au
The Kaldor Centre (Proposal to Government) https://Kaldorcentre.unsw.edu.au/project/resettlement-and-other-pathways-protection
UNHCR Australia  https://www.unrefugees.org.au       

I hope you can join us

Desley Garnett

oOo

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Opinion: Science and the search for Truth. What can we do?

I’ve come across quite a few scientists who have become single dimensional… simply acolytes of measurement and willing to believe nothing unless it can be measured.


Some, like Richard Dawkins, are prepared to say categorically that
they KNOW religion is bunkum.

I think his attitude is quite unscientific. Where is his proof?

Some scientists appear to have CLOSED MINDS, inasmuch as they are only prepared to ‘accept’ an idea or phenomena if it can be PROVEN.

My view of science is the idea of eternal exploration… of being open to ANY idea as a proposition worthy of enquiry.

SO… perhaps we should reorganise our thinking into categories:

1. What is most likely to be true and to remain so.
2. What is most likely true unless we learn more.
3. What may be true, but we haven’t yet tested it carefully.
4. A whole heap of stuff that we have no idea if it’s true or not, but which may be either.
5. Some things we are fairly sure aren’t true but…
6 . Things which have been carefully tested and are almost certainly untrue.

Of course, not all scientists have closed minds, but there are enough for it to be a stumbling block to the view of science providing all the answers required to live life to its full potential.

I suppose, because scientists are human, there will be some for whom the certainty of science seems fitting, natural. At the other end of the spectrum will be adventurers who welcome the challenge of testing fixed ideas… although there are perhaps fewer of these intrepid folk than the world needs.

Science has gained dominion over us. We are not to believe something unless it can be measured and/or proven. Oh dear!!

Humanity is now in an era where science has overtaken religion as the prevailing paradigm. YET… despite many advances, we still require a more complete, more integrated way of looking at life.

We need awe. We need meaning. We need love. We need to belong. We need hope. We need answers to the troubling circumstances that distract us. Can science provide adequate answers for these questions… or solace… or peace?
Certainly not yet. Perhaps never.

What can we do?

Bev Floyd

oOo

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Events Update: St Lucia Q

St Lucia Spirituality Group

Newsletter October 2022

Greetings

In September we held the first of two meetings examining historical influences on our religious beliefs. Our objective is simply to create awareness that many of our beliefs are founded on assumptions and a worldview we cannot accept today in the light of modern knowledge. Thus, we sought to establish this questioning of tradition as a legitimate activity. We are using these two meetings as a prelude to considering the books and videos of Diarmuid O’Murchu who seeks to promote adult faith development.

Kevin Treston writes: “How can the church possibly have renewal expectations for fruitful outcomes from plenary councils and synods unless we have a well informed and spiritually enhanced laity? How will the dream of Pope Francis for a synodal church ever come to fruition if our people are left to flounder in the remnants of a Tridentine church that is slowly passing into history?” (Telling Our Faith Stories, 2022, pg. 140).

We seek to foster interest in continuing adult faith education. However, we hold only monthly meetings and we cannot delve into these matters in detail. We are not a teaching organisation although we have read widely and have a broad grasp of contemporary thinking. Our pre-reading/discussion papers include footnotes and references to facilitate further enquiry for those who wish to follow up.

Ultimately, though, there aren’t any shortcuts, one has to read the books, listen to the podcasts and watch the videos. Reflect and pray. But isn’t that also part of how we grow in faith – rather than being told what to think, what to believe?

What’s Coming Next in the Butterfly Series

At our next Butterfly Series meeting, we continue the theme of historical influences on our faith by examining schisms in Christianity over two millennia. We will outline the major disagreements that led to schisms and highlight the causes as recorded by historians and religious authorities. In addition, we hope to draw some lessons for the Catholic Church today. If these lessons remain unlearned, the mistakes of the past are likely to be repeated. In addition, we pose the question whether schisms at a macro level provide guidance for our personal relationships at an individual level.

The schisms that we will highlight are:

  1. The debate at the Council of Chalcedon in 451 CE about the teaching of Jesus’ one person in two natures, human and divine. The Oriental orthodox churches (Armenia, Egypt (Copts), Syria, Eritrea, Ethiopia, Sudan and parts of Middle East and India) disagreed and separated from the rest of Christianity.
  2. The frequent disputes between Rome and Constantinople which ultimately led in 1054 CE to the separation of the Eastern Orthodox churches. The disputes were primarily over conflicting claims of jurisdiction and papal authority.
  3. The Protestant Reformation in the first half of the 16th century, led by Martin Luther in Germany, John Calvin in Switzerland and King Henry VIII in England. Many different factors about church teachings and practices were involved, including indulgences.

From these schisms, we suggest lessons for the Church and for our personal faith journeys in teaching authority, our understanding of “church” and God, and unity with diversity.

We hope you can join us. If you would like a copy of our discussion paper, simply email us. It is also available on our Facebook page. There is no obligation to join our meeting.

Butterfly Series – Next Meeting – Schisms in the Church

Our Episode 13 meeting will be held on Zoom at 6:00pm AEST on Tuesday 25 October.  To register your attendance, please email John at jscoble@hradvantage.com.au.

If you are concerned about your ability to participate in these zoom meetings, we can accommodate you by simply allowing you to listen. Just let us know.

Or you can simply join our meeting through this link:
https://us02web.zoom.us/j/82233308377?pwd=cU1aN3I5dmpTM0dQaU1iOTBza3UzUT09
Meeting ID: 822 3330 8377  Passcode: 671762

 Our Facebook Page & Newsletters

We invite you to find our Facebook group by clicking on this link, it will take you to our page where you will be able to apply to join.

If you are not a Facebook user, we can help you set up your account with maximum privacy, you can be anonymous and even use a nick name or an alias if you wish. Consult Robert or John if you want help.

Finally, do you know anyone who might like to receive these newsletters too? You can contact us by email slsg4067@gmail.com.

Go well…
John Scoble & Robert van Mourik

oOo

 

 

Copyright © St Lucia Spirituality Group 2022, All rights reserved.
Our mailing address is:
PO Box 880 Toowong Qld 4066 Australia
Featured post

Opinion: The end of organised religion?

The time for religion… ‘organised religion’ is over. There will never again be just one way to think or believe. Each of us will make up our minds individually. This might seem anarchic, disordered, chaotic… but it is the future… a future where there is more individual decision-making.


There will be a flowering of ideas about the meaning of life and how to live it. People will no longer be IN or OUT because their beliefs are not orthodox. It will be easier to share ideas about ‘belief’. Barriers will fall away, and many will become explorers seeking understanding and fulfilment.

Some won’t live much differently from the way they have in the past… but others will relish the opportunity, the freedom… to find a way to be truly who they were meant to be without the constraining effects of organised religion which is about having a common set of beliefs.

This is how the world will be. It won’t happen suddenly or overnight. Vestiges of organised religion will remain for a long time. Moreover, many of the ideas and beliefs will continue to flourish in the hearts and minds of individuals. All the wisdom of past ages will be available for anyone who seeks it.
But… society will never again be anything other than secular. We
now know that everything is sacred. Nature, humanity, the cosmos, family, friendships, politics. The sacredness of life will become apparent in the secular. There is but one world and we will be drawn together by our common purpose.

To realise this potential, we must stop looking backwards and concentrate our thoughts and efforts on preparing for the future.

Bev Floyd

oOo

Featured post

An offer: Invigorating and empowering individuals

 

Max Dodd is a subscriber who lives in Sydney. Based on work he has done over several years, he is offering free to groups of people and congregational leaders who would like to make worship experiences more personally invigorating and empowering his time and knowledge. He says:

October 2022

Christianity seems so much in decline with falling numbers in congregations of all mainstream denominations.    Too often I fear we are hearing that the problems are insoluble and that we have to accept the situation.

I could not agree less.   While I am well aware of the falling numbers and the aging of those found in the pews on Sundays, I feel that we are too willing to see the situation as irreversible.

What we need to do is again to be clear of what it is we are offering.   For too long churches have offered first class accommodation in some abstraction (post death) of heaven and have been preoccupied with institutional survival for its own sake.   Contemporary people see these issues with astonishment as absurdities of the highest order and pass by on the other side.    We are rarely seen for the leadership of the world and earthly effectiveness or for the invigoration of the spiritual experience to which all teachings of all religions (of both East and West) all point.

I am sure that the solution lies in our discovering that the ultimate truth of existence we are offering is an existential experience of the Greater in our daily lives and the empowerment and invigoration that goes with that experience.   As one whose Sunday morning involves some time in a coffee club which has had a “service of worship” with which to commence, I am so disappointed that what is offered seems so little to have to do with the challenges of life of Monday and their due management.

I wish to be allowed to present to the members of your congregation a vision of spiritual experience that is of the empowerment and invigoration of which I spoke in the preceding paragraph.   Such presentation could take the form of an address to a service or even as a special event.    I would indeed be providing a small book of inspiration to spiritual growth that I call Ambitious Transcendence a series of essays I put together in Europe in 2013.   I shall be happy to make a copy of it available to you.

I am suggesting all of this not as one who is simply wishing “to stir the pot” but as an older and (dare I suggest?) reasonably intelligent citizen whose life experience has been blessed by the development of spiritual wisdom and its most practical application to the day by day adventures of a complete life.

Please do not be offended by my candour.   I am on the same side as you are with the same hopes for the presentation of spiritual wisdom and life-giving encouragement to action.

To examine some of my material go to: Maxwell Dodd

MAXWELL DODD

A Gift of Encouragement

Spooner Dodd Consulting Services

Post Office Box 462

EDGECLIFF    NEW SOUTH WALES     2027

 Telephone: 0410 940 183

 maxdodd23@gmail.com

oOo

 

 

Featured post

Events: Update on some Group Gatherings

Redcliffe Explorers:

Greetings all,

For various reasons we’ve decided not to hold our usual monthly gathering in October. We’ll let you know as soon as possible about the November programme.

Shalom, Ian.

St Lucia Spirituality Group:

Telling our faith stories – Dr Kevin Treston

We write to draw your attention to Kevin Treston’s latest book because its themes resonate strongly with our objectives at the St Lucia Spirituality Group.

Kevin has been involved in adult faith education and ministry for over sixty years throughout Australia and many countries. His qualifications include BA(Hons) MA (Hons) MEd. PhD and post-doctoral studies in Boston, Chicago and Washington. He resides in Wilston, Brisbane.

In reviewing the book, Peter Maher, editor of The Swag, a national religious affairs publication, writes:

“Hans Kung tells the story of a journalist who asked Kung if he believed in the resurrection. Kung’s answer was that, as a Catholic, he believed in the resurrection, but the real question is not whether he believed in the resurrection but rather what the resurrection means.

Kung’s point is that we are no longer in a world where doctrinal affirmation or legal regularity rings true to people trying to understand and navigate the modern world and the existential angst and confusion of the world of quantum physics and an evolving universe. We live in a new world where change is the existential reality in which we make meaning.

Treston is making much the same point in this book. In the 21st century, the gossamer truth of gospel spirituality and practice expressed in a genuinely Catholic way will enshrine the gospel values and Catholic tradition but will need to be articulated and expressed in today’s cultural and historical context. Things once relevant to Catholic life in the 12th or 18th century may be expressed and lived in different ways in the 21st century. Change has always been a constitutive element of Catholic tradition.”

John Scoble has read the book. He liked Treston’s plain English explanation of concepts and admitted to a great deal of confirmation bias, as he found he was agreeing with many of Treston’s propositions. John also noted that as an experienced adult faith educator, Treston posed important questions for a faith seeking reader to consider.

Robert.

Caloundra Explorers:

On Sunday evening many of us had the pleasure of listening to Rev Dr Lorraine Parkinson’s presentation titled Can we name the unnameable: Searching in the woods for the God tree. It was a wonderful link from Gretta Vosper and George Stuart to our next book study and Gathering on Our benevolent cosmos: embracing the mystery of life by John Humphreys.

Lorraine told us about the many people who have experienced the mystery that we call God, from a 10 year-old girl lying on her back gazing through a blooming apple tree at the blue sky beyond, to many great scientists, composers and organists. She quoted the last sentence of Stephen Hawking’s A brief history of time.

‘If we do discover a theory of everything . . . it would be the ultimate triumph of human reason—for then we would truly know the mind of God.’

Lorraine gave us so many things to think about it is so hard to remember them all, but one that hit home for many of us was ‘Love is God’. Hopefully later in the year I may be able to send you a copy of her presentation that you can digest at your leisure.

Ken.

Dayboro Explorers:

Our group has been meeting for several years and only recently adopted the name Dayboro Explorers. We meet after morning tea and after the 9am service on the fourth Sunday of the month. We welcome newcomers. The last two sessions focused on anonymous questions about the Bible put to a panel for their responses. Many of the group go to a local cafe for lunch after the meeting.

Paul.

Progressive Christian Network Victoria

The 4th Roy Bradley Oration 2022
to be delivered by Linda Walter

The Strength of Kindness and the Courage to Grieve
Sunday 16th October 2022 at 2.00pm (AEDT) online via Zoom
RSVP by Thursday 13 October to secretary@cscc.org.au or call 0408 586 297
A zoom link will be sent by Friday 14 October. This is a free event; donations are appreciated.

In times of desolation, as we are learning right here, right now, it’s hard to know if anything can make a difference. How do we care for those who are faithfully serving us, for those whom we love and depend upon? In their weariness, can we protect them from disillusionment and despair? Or is the task of a rather different nature?
How might we keep company with them in the dark places of their (and our own) fear and sorrow and grief? Is there any hope to be found? These questions lead us to the heart of the mystery of God. While finding the courage to grieve is central to this path, it is often the strength of kindness that helps us take the first steps.

Linda Walter has worked in nursing, hospital chaplaincy, bereavement counselling, psychotherapy, and spiritual direction. While a pastoral counsellor at Peter MacCallum Cancer Centre, she taught postgraduate nurses and medical students. She has conducted bereavement support groups and facilitated grieving among health professionals and lectured at Yarra Theological Union on “Death, Grief & New Life: Conversations of Faith”, and led clergy retreats. Linda has been active

in the Christian feminist movement and co-authored, Women of Spirit: Woman’s Place in Church and Society. She now enjoys retirement with her husband Nick in Anglesea, along with family and friends who stay often in what is affectionately called their bush mission hospital.

PCNV.

Merthyr Road, New Farm, Explorers

Our group meets at 10am on the 4th Wednesday of the month. The next meeting will be on Wednesday 26th October, and we shall be giving details of that session shortly.

Desley.

Progressive Christianity Network, South Australia.

THE RELATIONSHIP BETWEEN FAITH and GLOBAL CONCERNS

OCTOBER 6TH    BRIAN PHILLIPS
Hope in a time of impending catastrophe.

October 13th RICK SARRE
Freedom in the context of a global pandemic.

October 20th      ESMOND DOWDY
Worship for postmodern times.

October 27th      HELEN PHILLIPS
The significance of the interior life to global concerns.

For bookings:
https://effectiveliving.ucasa.org.au/progressive-christianity-network-sa/seminary-of-the-3rd-age/

Effective Living Centre
Phone: (08) 8271 0329
Email: office@effectiveliving.org
Address: 26 King William Road, Wayville SA
Office Hours: Tues – Fri, 10am-2pm

oOo

Featured post

Opinion: Sacred and Secular Events in OZ

The conduct of the Queen’s memorial service in Australia’s Parliament sets a very good example for future sacred secular events.

There were references to the Queen’s faith in God being at the core of her life of service, but there was no mention of specifically Christian ideas.

The speeches were about values and ethics and beliefs but were based on the things she’d done and the way she’d lived out her commitment to serve.

The songs were about values that are important in a democracy… caring, helping, serving.

The memorial was inclusive. People of all colours and creeds met in a unity of purpose.

The ceremony of the Wattle wreaths was an original and fitting expression of Australian gratitude for the Queen’s reign. Perhaps it will begin a tradition.

In a country with people from so many different parts of the world, so many different beliefs, we need to devise ceremonies and deeply meaningful rituals that exclude no-one.

Bev Floyd

oOo

Featured post

Merthyr Rd Explorers (Q) – The Religious Joke

In the right hands, the pencil can illuminate serious issues and bring the most unlikely people together. While editors and writers would often be threatened and intimidated into reining in their content, cartoonists were largely left alone. And with lack of oversight, they could criticize unjust policies without consequence – Patrick Chappatte

The cartoon is an art form that comes in many shapes and sizes, from comic strips to editorial cartoons and political satire. To be a successful cartoonist, one must not only be gifted artistically – i.e., able to draw – but also highly intelligent, with a keen eye for the ironic and an ability to see the humor, albeit sometimes sardonic humor, in current events. Today, for example, cartoonists are as influential as any political strategists in how people see politicians and other community leaders. Cartoonists are skilled illustrators offering at once either a humorous or mordant take – or sometimes both – on the state of current affairs.

In short, cartoons play a very important role in shaping culture and should not be underestimated or dismissed – Christy Tennant.

In this seminar the jokes will be used to amuse and raise a response about the irony displayed.

YOU are invited to join in at Merthyr Explorers on Wednesday 28th September Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.

10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.

A donation of $5 towards costs is appreciated.

oOo

Featured post

Next PCNV Event

“The Time is Now”.  A Call to Action
Sunday 25th September 2022 from 4:00pm to 5.30pm
(A ‘Zoom only’ meeting)

How does Christian faith connect with the contemporary world?

What are the implications now of being Christian?

In this address, ‘The Time is Now’, Sr Joan Chittister calls on listeners to become modern day prophets, to confront the power-hungry institutions and systems of the world, and to move toward a world of justice, freedom, peace and empowerment.

Sr Joan Chittister is an American Benedictine nun, theologian, author and speaker.  She has written more than 50 books and received numerous awards for her work on behalf of peace, and of women in church and in society.

Her context is the Catholic Church and society in America, but her words have resonance in Australia also.   She spoke to a packed Melbourne Town Hall earlier this year.

Download the flyer HERE

Click here for the Zoom Link at 4.00pm

For further information email info@pcnvictoria.org.au

Rod Peppiatt  – PCNV Secretary

oOo

 

Featured post

Our faith journeys – a guide

From the feedback after the publication of Kevin Treston’s Telling Our Faith Stories, it seems that readers generally are being stimulated to reflect on the winding paths of their own faith journeys, discoveries, new insights and reframing of perspective. Kevin has kindly offered the following guide to the process for doing this:

TELLING OUR FAITH STORIES: MY STORY AND YOUR STORIES

WITHIN THE GREAT STORY OF THE UNIVERSE

 A READING GUIDE

You have a copy of the book. From your experiences of reading such a book, you have your own approach to how best to appreciate the book. The book is less about information but more about faith and life enhancement. The following suggestions from the author may help you in better accessing the focus of the book.

  1. The author encourages you to reflect on your own faith journey using the personal story genre style where the author tells some significant features of his own faith journey while inviting you to invite memories and questions about your own faith journey eg. When he speaks about journeys which influenced his faith journey, you will be invited to recall memories of significant journeys and people who shaped your own faith journey.
  2. You will notice recurring questions such as, ‘What changes have emerged in your faith journey throughout the previous thirty years? (p 90). Suggestion: pause and reflect on the questions. That process is the point of the book – to help readers to recall, name and celebrate the mysterious occasions of grace and enlightenment in one’s life. 
  1. The book does not intend in any way to summarise in any depth key contemporary trends in church life today. Useful resources are listed if readers so choose to follow up on topics of interest. However, several of these movements are named to alert readers of significant developments of the Spirit in church life within an unfolding universe eg. How church teachings are being reviewed (eg the doctrine of original sin), how the Christ Story is celebrated within God’s evolving revelation throughout all time, full inclusion of women, the centrality of the reign of God in the teachings of Jesus, synodality, renewal or refounding? the universalism of Christ within the whole of creation, responses to critical justice questions, clergy/laity dualism etc. 
  1. Our First Peoples have so much to teach us how to live within a bounteous creation. 
  1. A fundamental premise in the book is that the church is entering a Third Great Epoch in its 2000 – year- old history and the new paradigm of evolutionary consciousness, especially emanating from quantum physics, cosmology, modern science, information technology, connectivity with the whole world, all these movements invite, even demand, the reframing of the Christ Story within this Great Story of the Universe. Readers are asked, ‘Where does that leave you in living your Christian faith now?’ ‘How is your faith story evolving? ‘What is happening?’ 
  1. A core question which permeates the book is ‘What is a spirituality now that energises you on your faith journey?’ At the conclusion of the book, the author shares his two loadstars for spirituality: the quest for ‘life in abundance’ and the ‘oneing’ (Julian of Norwich). 
  1. The book would be a useful resource for a small faith sharing group.

Contact: kevintreston@gmail.com

oOo

 

Featured post

Opinion: Why theologians may be wrong

Theology uses words to frame an understanding of religion… studying ancient texts (like the bible) and ideas formulated by religious practitioners. By this method it seeks to bridge the gap between religion and the secular world.

Science and increasing knowledge has destroyed many traditional beliefs. The question becomes ‘Is there anything about “religion” still worth defending?’ and if there is, will it be possible to frame words to achieve this?

Many modern theologians emphasise the role of ‘ethics’ as if that is all we can rely upon in the ‘religion’ corner.

I think there is something else. It is ‘experience’… not an immediate personal experience of a divine presence but what Jung would call the ‘Collective unconscious’ perhaps even a ‘genetic inheritance’ from ancient times. Within each of us there is an impetus to grow, to understand ourselves and the world, to bring the conscious and the unconscious parts of ourselves into alignment.

Evolution is continuing. Why aren’t theologians taking more notice of this? Thinking and analysis and scientific study isn’t the only way to understanding. EXPERIENCE is also a formidable and reliable method of understanding ourselves and the world.

None of these methods of understanding the world and ourselves needs to stand alone. Clearly, they are complementary. Just the same, at present we see them not always aligned or fully called upon.

Theology based simply on thinking or analysis can go terribly wrong.

Science which doesn’t factor in the fully lived range of human experience, cannot explain everything.

Even experience alone, can be difficult to comprehend… it is slow, often confusing and takes considerable effort to understand… but it is a significant human factor that must not be overlooked. ‘Experience is the raw material… the source of revelation.

The word ‘experience and the word ‘experiment’ come from the same Latin root ‘experiri = to try’

Theologians and thinkers EXPLORE.

Scientists EXPERIMENT.

Ordinary folk EXPERIENCE.

The wisest people do all three.

2 Philipians 12-13

Work out your own salvation with fear and trembling for it is God who works in you to will and to act in order to fulfil his good purpose. 

Computer operating systems have a back door into the program to enable changes and improvements. Could we not imagine that a Creator would have a way to communicate with the hidden inner life of human beings.

Bev Floyd (August, 2022)

oOo

Featured post

Excitement building at Caloundra Q

Dear Explorers

Exciting news! On Sunday 25 September Rev Dr Lorraine Parkinson will be the guest speaker at our second Gathering as we continue our exploration of What is God? The title of Lorraine’s presentation is Can we name the unnameable? Thinking about what we call God.

We have previously studied two of Lorraine’s books—The world according to Jesus: His blueprint for the best possible world and Made on Earth: How Gospel writers created the Christ. Lorraine also spoke to our group in 2013 and 2016.

 

As usual the Gathering will be in the Caloundra Uniting Church hall from 5.30 until 7 pm and it would be great if you could bring a plate for our shared meal. This is quite an event, so tell anyone who you think might be interested.

Ken Williamson

oOO

Featured post

Repudiation of the Doctrine of Discovery

The Doctrine of Discovery established a spiritual, political, and legal justification for colonization and seizure of land not inhabited by Christians. Foundational elements of the Doctrine of Discovery can be found in a series of papal bulls, or decrees, beginning in the 1100s, which included sanctions, enforcements, authorizations, expulsions, admonishments, excommunications, denunciations, and expressions of territorial sovereignty for Christian monarchs supported by the Catholic Church. Two papal bulls, in particular, stand out: (1) Pope Nicholas V issued “Romanus Pontifex” in 1455, granting the Portuguese a monopoly of trade with Africa and authorizing the enslavement of local people; (2) Pope Alexander VI issued the Papal Bull “Inter Caetera” in 1493 to justify Christian European explorers’ claims on land and waterways they allegedly discovered, and promote Christian domination and superiority, and has been applied in Africa, Asia, Australia, New Zealand, and the Americas.

From a stamp engraved on copper by Th. de Bry, 1590: “Discovery of America, 12 May, 1492, Christopher Columbus erects the cross and baptizes the Isle of Guanahani by the Christian Name of St. Salvador.”

Following an inquiry by a subscriber to the UCFORUM we have, with the generous help of Rev Dr John Squires, found this information about the UCA response:

At the 2015 Assembly in Perth

15.22.03.  Doctrine of Discovery

  1. a) repudiate the Doctrine of Discovery, and its theological foundations as a relic of colonialism, feudalism, and religious, cultural, and racial biases that have no place in the treatment of First Peoples; and
  2. b) affirm the World Council of Churches “Statement on the Doctrine of Discovery Impact on Indigenous Peoples”, and encourage its consideration in the Church and, in particular, in theological colleges. (Agreement)

https://johntsquires.com/2018/08/13/affirming-the-sovereignty-of-first-peoples-undoing-the-doctrine-of-discovery/

And see also

https://johntsquires.com/2018/10/13/on-covenant-reconciliation-and-sovereignty/

And see Uncle Ray Minniecon’s paper

https://assembly.uca.org.au/images/events/PNMC2017/Doctrine-of-Discovery-Pastor-Ray-Minniecon.pdf

Rev Dr John Squires, Presbytery Minister—Wellbeing Canberra Region Presbytery, Uniting Church in Australia
johns@nswact.uca.org.au      https://canberra.uca.org.au/  
blogs on ‘An Informed Faith’ at https://johntsquires.com/
Acknowledging the people of the Ngunnawal, Ngambri, Ngarigo, Yuin, and Gundungurra peoples, custodians from time immemorial of the lands on which the people of the Presbytery worship, serve, and witness.

oOo

 

Featured post

From the St Lucia (Q) Spirituality Group

Coming hot on the great discussion at Merthyr Road last week comes the St Lucia Group’s consideration of the argument for staying connected and looking at the options for progressives including accepting “the new knowledge and use it to develop a more mature understanding of what lies at the core of your beliefs.” (John Feehan, The Singing Heart of the World, 2012, page 148)

At our August meeting we completed our two-part series on Praying with Scripture, at which we
considered Imaginative Prayer in the Ignatian tradition. The basis for our discussion was the parable of the Prodigal Son, in particular, on Rembrandt’s painting of this well-known parable. The meeting was very well attended and the discussion wide ranging and insightful.
What’s Coming Next in the Butterfly Series As we report on our private Facebook page, the purpose of our group is to support those who adopt the third choice in the paragraph below, particularly those who live in or near to St Lucia:

“When you are confronted by evidence that the faith in which you were brought up no longer provides an adequate explanation for the nature, meaning and purpose of your life, you have three choices. You can refuse to accept the evidence and continue as before. You can abandon the faith you grew up with, because it proved to be inadequate. Or third, you can accept the new knowledge and use it to develop a more mature understanding of what lies at the core of your beliefs.”
(John Feehan, The Singing Heart of the World, 2012, page 148, emphasis added.)

As we move forward with our Butterfly series over the coming months, we will be placing our focus on current Christian thinkers and the implications of their writing for ourselves, our community and Christianity in general. It will become evident that science and religion are not in competition with each other, but merely two sides of the same coin and therefore complementary.

We also hope to explore the mystery of creation, the connectedness of all sentient beings to nature and the critical role that all of us play in bringing about God’s kingdom on earth, which Judy Cannato redefined as the Field of Compassion. Ultimately, we seek to develop a more mature understanding of our beliefs.

At our next meeting we are going to embark on this journey by considering a discussion paper that examines some key themes influencing the development of theology and dogma.

Find the discussion paper here and click on PDF Historical Influences on Beliefs

Next Zoom and Face to Face meeting:

Butterfly Series – Next Meeting – Historical Influences on Beliefs
Our Episode 12 meeting will be held on Zoom at 6:00pm AEST on Tuesday 20 September.
To register your attendance, please email John at jscoble@hradvantage.com.au.

If you are concerned about your ability to participate in these zoom meetings, we can
accommodate you by simply allowing you to listen. Just let us know.

oOo

Featured post

Next gathering at Redcliffe Q

The Influence of Paul on the Beginning of Christianity

Greetings everyone,

Our next meeting, on Monday 5th September, will be expertly guided via DVD by American Professor Bart Ehrman, who will explore the influence of the Apostle Paul in marking the beginning of Christianity as a non-Jewish world religion. The author of six New York Times best sellers, Ehrman is a University of North Carolina New Testament scholar with a particular interest in the development of early Christianity. Those who’ve managed to read the hard-hitting novel Damascus may like to give their reflections on author Christos Tsiolkas’ portrayal of the life and times of Saul/Paul, and how they align with Professor Ehrman’s non-fictional account.

Bart Ehram

As usual we’ll meet in the Function Room at Azure Blue (91 Anzac Ave., Redcliffe) at 6 p.m., with coffee and chat until 6:30. If you’re not a regular Explorers attendee, please be aware that the security gates at Azure Blue are locked early in the evening, and won’t be attended by a key-card holder until just before 6 p.m. For more information about the group or access to the venue, please call Ian on 0401 513 723. Our meetings are open to everyone prepared to discuss life’s big issues (sacred and secular, theological and philosophical) robustly but respectfully.

Shalom, Ian

oOo

Featured post

Congratulations Duncan MacLeod

Thanks Dick Carter for sharing this news with us:

New Executive Officer for eLM Victoria and Tasmania Synod

Rev Duncan MacLeod – currently Presbytery Minister, Port Phillip East Presbytery, Melbourne

Duncan was part of the team facilitating the establishment of the UCFORUM in Queensland more than 2 decades ago.

The position is one of the most influential in the Synod particularly because it contains Pilgrim College and the other units involved in the preparation & ongoing education of clergy & also of lay education. He replaces Rev Dr Jenny Byrnes, a good friend of the progressive movement, who is retiring.

The Uniting Church in Australia
Synod of Victoria and Tasmania
Port Phillip East Presbytery
Thursday 16 August, 2022

Dear friends,
I am writing to inform you that Rev Duncan Macleod has accepted the call to become the Executive Officer, eLM (equipping Leadership for Mission), commencing 1 February 2023.
Rev Dr Jenny Byrnes has retired from the eLM EO position, with 30 April 2022 as her last day active in the role. The updated placement profile was approved by the Placements Committee in November 2021. Discernment by the Placements Committee was undertaken and the role was advertised twice, but no appointment was made.

In May 2022, the Placements Committee resolved that the position be classified as a priority placement. This means that the Placements Committee could approach a person still within their first five years in a placement.

Duncan was approached, and after discernment he agreed to enter a conversation. His appointment was confirmed by the Synod Standing Committee at its meeting on Saturday 13 August, and a letter of call was issued
on Monday 15 August. Duncan has now accepted the call.
Duncan will be taking up a significant missional leadership role in the Synod of Victoria and Tasmania. eLM is focused on serving and resourcing the presbyteries and congregations, the individuals and groups across the Synod to increase their capacity to engage, lead and thrive as disciples in mission. It has four streams:
• Education and formation for leadership
• Priorities, focus and advocacy
• Relationships and connections
• Marketing, functions and administration

We in the Presbytery of Port Phillip East know that Duncan is well equipped to carry out this role with distinction. He takes on the role with our support and prayers. While we are sad to lose Duncan from his position as Presbytery Minister: Team Leader, we look forward to working closely with him in his new role.

The Presbytery Standing Committee has commenced the process for finding someone to take up the Presbytery Minister: Team Leader role. We will keep you informed of our progress in this important task.

Yours in fellowship
Tom Spurling
Presbytery Chair

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Performing Arts: The Last Days of Judas Iscariot

For Brisbane residents:

Set in a courtroom in Purgatory, The Last Days of Judas Iscariot?is a hilarious, poignant, thought-provoking work by Pulitzer-prize winning playwright Stephen Adly Guirgis. Boasting a large, zany cast of characters, the play asks one of the most plaguing questions in the Christian ideology: what happened to Judas Iscariot? The facts (we think!) we know are these: Judas was the disciple of Jesus who betrayed his friend and teacher to the authorities. He is seen as the man responsible for Jesus’s death; afterwards, Judas fell into despair and hung himself from an olive tree; since then, he has been suffering for his deeds deep in Hell, and will continue to do so for all eternity. Is that really fair? Was Judas the duplicitous master of his own fate, a much-suffering pawn used for Jesus’s ends, or just a man who made a mistake?

The play uses flashbacks to an imagined childhood and lawyers who call for the testimonies of such witnesses as Mother Teresa, Caiaphas, Saint Monica, Sigmund Freud, and Satan.

THE LAST DAYS OF JUDAS ISCARIOT

by Stephen Adly Guirgis

By arrangement with Music Theatre International Australasia Pty Ltd, on behalf of Dramatists Play Service, Inc.

25 August7:30pmBurke St Studio Theatre
26 August7:30pmBurke St Studio Theatre
27 August2:30pmBurke St Studio Theatre
27 August7:30pmBurke St Studio Theatre
01 September7:30pmBurke St Studio Theatre
02 September7:30pmBurke St Studio Theatre
03 September2:30pmBurke St Studio Theatre
03 September7:30pmBurke St Studio Theatre
Queensland Conservatorium – South Bank
140 Grey St, South Brisbane
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Featured post

Lots of catch ups

Have been away in Outback Queensland so now catching up on some posts. Sorry if we have missed publicising your event.

  Brisbane

  1. YOU are invited to join in at Merthyr Explorers on Wednesday 31st August Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.                                                                                      10 am for morning tea (a few contributions to this will be welcome)
    10:30 we begin our exploring of the topic.Tim O’Dwyer will share part of a 1992 tape recording of an award-winning Radio New Zealand Connexions programme (subsequently broadcast on ABC‘s Radio National). Please bring pen and paper to jot down anything which catches your attention.Tim intends to invite those present then to comment critically on what they have heard, agree or disagree on the speakers’ views and offer their own thoughts on how we might effect change within or without the Church.Neville Glasgow leads three controversial theologians in discussion – Reverend Don Cupitt, Bishop John Spong, and Lloyd Geering. Cupitt and Spong particularly have remained within the church despite being labelled as heretics by conservatives. They talk about their personal faith, dissent from the traditional Christian church, and their role as theologians.Here are wiki-links to each of these radical thinkers:

    https://en.m.wikipedia.org/wiki/Don_Cupitt

    https://en.m.wikipedia.org/wiki/John_Shelby_Spong

    https://en.m.wikipedia.org/wiki/Lloyd_Geering

    A donation of $5 towards costs is appreciated.
    Desley Garnett

  2.           AdelaideBook launch A4 flyer

‘Charles Strong’s AUSTRALIAN
CHURCH: Christian Social Activism
1885-1917
Book Launch
Saturday 17 September at Editor: Marion Maddox


Endorsed by: Dr Norman Habel, Chair of Charles
Strong Trust
Charles Strong was a progressive Christian,
social activist, public pacifist and intellectual
genius who died more than 100 years ago
and had no time for creeds. Strong and his
wife, Janet, founded or led organisations for
causes ranging from peace to penal reform.
Join former South Australian Premier, Rev. Dr
Lynn Arnold, for the launch of this book,
followed by refreshments

Free event, but registration is required
Please book through Humanitix – at humanitix.com/au
Effective Living Centre
26 King William Road Wayville, Sth Australia
Email: office@effectiveliving.org
Phone: 08 8271 0329

3.    Melbourne

“After Jesus Before Christianity”

with Revs Dr Lorraine Parkinson, John Gunson and Dr David Merritt

Sunday 28th August 2022 from 4:00pm to 6.00pm
(A ‘Zoom only’ meeting)

What happened in the first two centuries CE after the death of Jesus?

What did groups influenced by Jesus actually do?  What attracted people to them?

A recent book by scholars of the Westar Institute reports the challenging findings of recent research.

Join our panel in reflecting on the book, and considering how it might impact our understandings and faith practices

Click here for the Zoom Link at 4.00pm

Download the flyer HERE

For further information email info@pcnvictoria.org.au

Rod Peppiatt  – PCNV Secretary

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Featured post

Anglican Church in Australia splits

Anglican Church in Australia splits

https://www.abc.net.au/news/2022-08-17/australia-anglican-church-splits-over-same-sex-marriage/101341078

https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&ved=2ahUKEwjSnd6Toc35AhVR9zgGHaEcDTIQFnoECAYQAQ&url=https%3A%2F%2Fwww.smh.com.au%2Fnational%2Fanglican-church-splits-conservatives-form-australian-breakaway-20220816-p5bact.html&usg=AOvVaw3YODTd7arJOZrLSJEGgTXZ

Please copy and paste into your search engine.

 

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More on gender transitioning

From ABC TV

Compass explores the Australian soul – our beliefs, our ethical dilemmas and the changing face of our spirituality. Stories of individuals and communities tackling life’s big questions.

Julie Peters is a legend in the trans community in Australia and was the first person to transition at the ABC. Over the years she’s collected one of the most comprehensive trans archives in the country.

Series 36 The Accidental Archivist : ABC iview

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Featured post

Event: Redcliffe (Q) Explorers

Do you, a family member or someone you know have an issue, concern or question about gender transitioning or understanding gender identity?

If so, you’re warmly invited to join the Redcliffe Explorers on Monday evening 1st August to hear a broad-ranging talk by sex therapist, relationships counsellor and sexual health educator Catherine Raff and find answers to your questions! Catherine has worked for 20 years helping teenagers, families and individuals reach their full potential connecting their life, relationships and purpose. Her numerous professional qualifications include a Master in Science in Medicine (Psychosexual Therapy), Bachelor of Nursing, Bachelor of Social Science (Psychology), and membership of the Society of Australian Sexologists and the Australian Counselling Association. We’re pleased that one of our Explorers – Eli Best – has agreed to come and reveal some real-life experiences of his frequently traumatic journey gender-transitioning in adulthood.

We will meet in the Activities Room at the Azure Blue Retirement complex (91 Anzac Ave., Redcliffe) at 6 p.m. for a cuppa and chat prior to the start of proceedings at 6:30. The Centre management strongly recommends that we’re all fully Covid-vaccinated and observe mask-wearing and hand-sanitising. Of course if you have any Covid or flu-like symptoms you’re encouraged to stay at home. If you’d like to come along but aren’t a regular at our gatherings it would be advisable to give Ian a call on 0401 513 723 about access and parking arrangements, as the centre’s vehicle and pedestrian security gates will only be manned between 6 and 6:30 p.m. On-site parking is limited, but there is a spare block next door and ample street parking nearby.

Redcliffe PCN Explorer gatherings are open to everyone interested in discussing life’s big issues robustly and respectfully.

Shalom, Ian

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Event: Merthyr Road UC, New Farm, Brisbane, Q.

Brian O’Hanlon will lead our Exploration of Love.
The Love presentation is based on how did Jesus go about Loving us?  We can have a physical state of anger, or calmness; a physical state of happiness or sadness;

Is there a physical state of Love?
How do we produce this being Love?
We shall explore these questions.

Everyone is invited to join in at Merthyr Explorers on 27th July.
Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.
A donation of $5 towards costs is appreciated.

I hope to have fellowship with you there, and maybe at lunch to follow at a local cafe if you can stay a little longer.

Desley Garnett

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Fiction as message: The Conversation

Something different! Grab a coffee and enjoy this story written by one of our subscribers.

The Conversation

by Paul Mavromatis

 Chapter 1 – The Restaurant

He woke, blinked at the sunlight streaming through the half opened blind louvres and pulled the covers over his head. I must make sure I close them completely tonight. Eventually he emerged stretching and reached for his watch, 6:50: A.M. The day ahead was full of promise, he knew what he had to do. It was going to be the most important conversation that he would ever have with another human being. He could not however contemplate any understanding at this time that his conversation experience, would be altogether different and beyond the reality of his frail existence.

Lucas stumbled into the kitchen and fiddled with the espresso machine. He took a slurp and grimaced. Ahh forgot the sugar again. After slipping in half a teaspoon, he sat at the television sipping his coffee and watching the early morning ABC News program. His head full of the conversation he wanted, no needed to conduct.

He called the number. No response just her voicemail. “Eleonore can you please call me when you get a moment. I want to make some time to catch up when I get back from my trip. And yeah I know we haven’t spoken in months.”

After showering and drowning his body in ‘Basil Number Four,’ he slipped into his work clothes. He shot a peek out the window. Smoky, looks like another bush fire somewhere. The days seemed an endless repetition of each other. Surely there was more to dragging your butt around doing the same thing with the same outcome.

Another Tuesday at the restaurant. The cooks and waiters were already working when he arrived. Scrambled eggs, sunny side up, omelettes, poached eggs and eggs practically hatched on the spot were flying out of the kitchen and onto customer tables. No one appreciated that an excellent restaurant like this could only perform at a high level with good organization. Highly competent management like his.

He approached the head waitress. “Hi Brianna, how’s the morning looking?”

“O hi Lucas. All good from this end but chef’s in a bad mood again,” Brianna said.

“Don’t worry I’ll check with him,” Lucas walked over to the Romano Espresso machine and hissed out another coffee. This time a short black with half a sugar, just as the barista brought back a new bag of coffee beans from the storeroom.

“Hi boss, I would’ve made that for you.” Roger poured the coffee beans into the roaring grinder.

“That’s ok Rog you’ve taught me well,” Lucas yelled above the din.

Roger smiled without lifting his eyes off the disintegrating coffee beans.

Lucas with coffee cup in hand steeled himself and entered the kitchen. “Hi chef how’s it going this morning?”

Chef a slim muscular man in his forties, with neatly trimmed ginger beard looked more like a personal trainer than someone who imbibed more food than was necessary. He fixed his gaze across clanging dishes that his kitchen staff were preparing for customers. “Those fuckwit overnight cleaners have helped themselves to another three-course meal and messed up the freezer and the kitchen area. I’ve had it with cleaning up after them each morning. Last night they used up quite a bit of my cheddar cheese and I think our supplies won’t last the whole day. You said you were goanna talk to them.”

“They arrive after we’ve all gone and I haven’t had the chance. I’ll make sure I’ll get onto it pronto,” Lucas said.

Chef frowned and turned his attention once more to a simmering pot. He grabbed a handful of cinnamon from a jar and threw it into the porridge, simultaneously stirring with a large wooden spoon in the other hand.

Lucas sauntered back out into the customer area. Some days simply didn’t have the pleasant start one would like but hey it wasn’t a bad job and besides there was always food to take home too.

He motioned to Brianna to come over and they sat in a quiet corner. “I just wanted to run through a few final things before I go on leave and make sure you’ve got all the info you need to manage while I’m away.”

“Yeah I’ll be fine. The only thing that worries me is that Chef’s likely to blow up about something. Gees he’s a miserable bastard,” Brianna said.

“He’s been going on about the overnight cleaners. I’ll talk to them before I go. Anything else he gets unhappy about, tell him you’re only filling in and I said it’ll have to wait til I get back,” Lucas said. “Anything else you need?”

“No all good. My wait staff are great and Chef’s kitchen staff are pretty good too. Nothing we won’t be able to handle,” Brianna smiled.

After the busy lunchtime period had finished, Lucas said goodbye to his staff and headed out for his 10-day holiday. It’d been a long year and he could really smell that fresh mountain air and feel the brisk nip of coolness against his face. He headed home to finish packing before heading to the airport for the evening flight.

He always made sure he had plenty of time. Sydney traffic wasn’t something you could ignore if you wanted to be anywhere on time. Better to overestimate than to be sorry. He arrived with time to spare and put through his luggage to the airline. He grabbed the umpteenth coffee of the day and sat at a table thumbing through his mobile contacts. He stopped at a photo of Eleonore. It’d been six months since they broke up but everything still felt raw. His finger hovered over her number. If he could just hear her voice again, not her recorded voice but to have a proper conversation that would’ve been really nice. A dark shadow of grief gripped his being. He shivered and washed down some more coffee as if to ward off the evil spirits.

Lucas was 38 years of age. Slinky black hair, deep brown eyes and high cheek bones had endowed him with a pleasing appearance. But he felt rootless and lost. Most of his friends were having families or at least had families and were now separated. They were connected to and meant something to someone. His life largely consisted of his work at the restaurant. He was still renting and never seemed to have much in the way of savings. It was desired but there was no one to love and be loved by.

Eleonore pushed him aside in a manner that he could never understand. She said that it wasn’t about him but that she felt restless and didn’t know what she wanted anymore. He tried reasoning. He asked if there was anything he could do to change her mind. He could be a different person for her if she told him what she needed. But Eleonore was determined to leave and during a sundrenched smokeless Saturday, the last of her things were squashed into the vehicle. She wrapped her arms around him briefly, tousled his hair and swung into the car. He stood motionless and stared as the back of the green hatchback spluttered down the street.

Lucas never noticed the beauty of that exquisite clear Saturday. His mind was a desolate shipwreck, dashed upon the rocks of despair.

 Chapter 2- Vacation

Soon he was on board the 747 winging to the Swiss Alps. He pushed his seat into recliner position and settled down to enjoy a movie. This was his holiday and he was dam well going to relax.

After a 25-hour flight via Abu Dhabi, he staggered out at Geneva airport. Lucas hated these long flights. Armpits smelling like rancid camembert and a mouth tasting like a Yorkshire bog. A bed beckoned. However, the train to Le Chable where he would meet his mountain trek group the following day, was leaving from Geneve-Aeroport via Martigny in 90 minutes. He had to steel himself for some further travel before he could rest. He passed through customs, pulled his luggage off the carousal and dragged himself into the train station café to wait for the train. There he observed the other travellers laughing and talking while the drank their coffees. They didn’t seem as washed out as himself. Perhaps they hadn’t travelled so far.

When he arrived at Le Chable, he set his google maps for Hotel Neige. Great only 350 metres. I’d kill for a beer and a bed. He threw his luggage into his room and fell on the bed. Two hours later he regained consciousness, staggered to the bathroom, stripped and had a shower. As he emerged from the shower his eye caught the view of Mont Fort from the bathroom window and he stopped almost breathless. The snow tipped mountain top appeared, postcard pretty. This really was Alps country.

The next morning packed, he assembled in the foyer to meet the rest of the trekking group and their French guide who would take them over the historic route from Verbier to Zermatt. Most of the trekkers had not yet had the opportunity to meet and relax, so the atmosphere was quiet. Each would be trekker surveyed the others. Lucas glanced about while wondering who might hold them up, who would be the group troublemaker, the pace setter and the know it all.

The twelve trekkers, a mixed bag of ages and sexes from France, Australia, Britain and Germany, led by their bi-lingual French and English-speaking guide, caught the cable car to Les Ruinettes where their trek would begin. As the group members began to unwind, the crescendo of excited chatter increased. They questioned each other about their backgrounds, careers, and interests in mountains. Combinations of French and English peppered the conversations.

They carried their full packs and straining up their first incline, the Alp du Val de Bagnes, Lucas wished he’d done a little more serious training around Sydney Park and its hills. This was going to be tough.

Everyone surfaced early the next day from their overnight bunks in their Gite at Louvie where they had stopped for their first overnighter. Lucas groaned as he sat up stretching his back and rubbing his legs. Ohhh those legs. After breakfast they set off. Today they would cross a glacier at 3000 metres and the excited laughter by the group members indicated they were looking forward to this experience.

Pierre the guide, a fit and experienced trekker and mountain climber stopped the group and addressed them as they approached the glacier. “Please use your poles and secure them into the ground for each step, as it is tres slippery on the glacier. I don’t want to lose any of you.” He smiled.

They filed one by one onto the edge of the glacier. A 500-metre drop fell below them as the track was only a metre wide. Lucas gingerly secured his pole tips and dug them into the ice as much as he could. He stepped onto the glacier and as he did, he slipped instantly knocking the poles from their precarious positions and he slid helplessly over the edge. One of his fellow trekkers screamed as she stood behind him. The guide moved carefully over to the edge and could see he had fallen onto a ledge some 30 metres below their position. He lay still with one leg balanced precariously over the edge.

The guide called out. “Lucas, Lucas can you hear me. Don’t move, don’t move.” He took out his phone and let out a deep breathe. There was reception and he immediately phoned the helicopter rescue service. Luckily, they were at the top of the glacier and a helicopter could land on stony ground some 100 metres away.

Lucas continued to lay still as the guide peered again over the edge.

   

Chapter 3 – Who Could Have Imagined

Now Lucas joined the guide and looked down at his own body. Really what am I doing here? This is really weird I must be hallucinating. He looked around and could see the speechless horror on the faces of his fellow trekkers, but they were not gazing at him. They were observing his body on the ledge below.

Soon he felt as if he was moving at incredible speed as he left that scene. The journey seemed to be sucking him along what appeared to be a tunnel. Except it didn’t have any walls. It just seemed like a tunnel. He wasn’t frightened but felt confused about what he was experiencing. Maybe it was a dream but he sensed somehow that it was real.

After some time, his movement slowed and he came to a gradual stop. There in front of him stood Eleonore. He tried to speak to her but didn’t have that ability.

“No, no-one is really dead here. You don’t need your body with all its imperfections. You’re here right now for a reason and that will be made clear to you.” Eleonore communicated with him but via his thoughts.

There were no verbal words and she had answered the question he had been thinking.

He tried to speak again but made no sound.

“You’re asking why I’m here! We can’t speak just think what you want to say. I can read you and you can read me. This is where I need to be. I know I hurt you and I’m sorry for that but here you will not experience any hurt,” Eleonore communicated.

“But I don’t understand why are we meeting in this place? Where is this?” Lucas craned his neck to look around but only a void existed. There was no landmark of any description. Just himself and Eleonore.

“You and I have met so that I can apologise to you for the pain I caused you and to let you know there are no ill feelings here. But you must go now. You’re going to meet someone who will be able to answer the questions you had on your mind before you even came here. Goodbye Lucas,” Eleonore disappeared into the distance.

“Wait a minute!” Lucas had so many questions he wanted to ask Eleonore.

However, he seemed to be moving again and in the distance he saw a bright light approaching him. The light was so bright he shielded his eyes although he was not sure how he did that. Then the light faded. In front of him stood a Being. The Being exuded tranquility that touched Lucas deeply. He wore clothes so white they were luminous and he communicated with Lucas also via thoughts.

“I am here to answer some of your questions,” The Being communicated. “The first question you have been asking is:”

“Why do bad things happen to good people?” 

Lucas floated or stood he wasn’t sure in a transfixed state.

The Being continued: “Your question seems to pre-suppose that God if he existed would step in and stop those bad things. God gave people free will along with an enormous ability to do good to others. If everyone did that, there would be no wars, no hunger, no suffering. People would not do bad things to each other. He/She left us with guidance and directions about how that might happen and gifted us free will so we would not be enslaved. Unfortunately, some people choose to treat others badly including kill them. He/She also chooses not to intervene necessarily. Although having said that, people do attest to miraculous experiences in their lives. So, some people may attribute certain actions to God’s intervention and others may attribute certain miraculous happenings as chance or good luck. Why for some and not others? You’d have to ask God about that. But that is not for you to know at this time.”

“I guess I think about all those people in the world who experience wars and abject poverty in third world countries who never have a chance at any good life. Little children who die of starvation and war. It just doesn’t seem fair,” Lucas said.

“No, it isn’t and God has given all people the power to stop all that, but that is not the choice of many,” the Being said.

“Your next question,” the Being said.

“Why does everything seem to go against me?”

“Your question pre-supposes that you are having a bad life. Are you really? One of your own community, Tim Costello summed it up beautifully calling it the ‘lottery of life.’ For example, why might one person be born into a family of wealth and privilege as opposed to a starving person somewhere in Africa or a woman in Afghanistan whose options in life in some instances may best equate to slavery. Again, God has given humanity a guide to love and if love was followed, everyone would win this lottery of life.”

“I know I shouldn’t be saying this but it sounds like God couldn’t be bothered with us again once he created the world. Sounds like he said. There you go, now look after yourselves. But we didn’t quite have the resources to do it.” Lucas winced at his own criticism of God.

“On the contrary God loves each and every person and gave all people the ability to choose love for others or greed for one’s own needs which excludes the pain of others. That is the root of the problem,” the Being said. “I’ll get on with the next one, shall I?”

 “I feel like I’ve been a good person (or tried to be) but haven’t felt rewarded for it and life has felt like a slog?”

It seems to me this one is less about God and more about your own life’s frustrations. First of all, how we want to live our life and how God has given us a guide about how to live our life may be two different journeys. This is bound to cause us unhappiness. It’s like a child who at a moment close to mealtime seeks a sweet from its parent. The parent has prepared a meal and knows that what the child needs is not the sweet but the meal to grow healthy and strong. The parent does not give the child what the child seeks and so the child is miserable.

The Being was suddenly quiet as if ‘listening’ and then continued “I have a question for you. What sort of reward would you like? A pat on the back, more money, more satisfaction with what you want to achieve? A useful book to read is called ‘Feel the Fear and Do It.’ The author identifies that life’s frustrations are simply a part of life. She suggests the best option instead of continuing to hit one’s head against the brick wall because a particular outcome is desired but not happening, is to consider other less palatable options and see where that journey leads. Perhaps it is one of those other journeys where you might feel ‘rewarded,” The Being said.

“You seem to be saying that we need to take more responsibility for the decisions we make in life and that God isn’t necessarily going to be supportive because we think He should be,” Lucas said.

The Being responded no further but continued: “Your next question was”:

“I want to communicate with God but I feel that no-one is listening and I’m screaming into the void.”

The Being beamed and an indescribable warmth and a sense of serenity firstly enveloped Lucas and then almost as if he were a human sponge seeped into all the nooks of his inner self. The power and unexpected nature of his experience rocked him and he wished with all his essence that he could stay in this wonderful state.

The Being stood in silence for a period observing Lucas and then appeared closer. “You have just been given a great gift. He/She is always listening. This is a difficult question to answer in a few words. There are certainly books you can read and groups you can join who can teach you how to talk to God, but more importantly how to listen. You are not going to necessarily hear a voice. But if you learn to ‘listen’ with all your senses and intuition, it is possible to ‘hear’ from God. However, God chooses how and when He/She might communicate. So, it may require lots of patience but also an openness to recognize when God is communicating with you. It could be through an event that brings the answer for example. Or through a friend or work colleague who speaks to you with the answer, even though that friend is having a normal conversation with you and is not aware that they have given you valuable direction.  Having said all that, the answer may not be the one you would like to hear. So, in fact you might end up not ‘hearing’ the answer as it is not the one you expect or desire.”

Lucas now noticed that the Being continued to exude the serenity that had previously overwhelmed Lucas and the wisdom of his words permeated Lucas’s mind in the same way that tranquility had soaked into him previously.

The Being continued “This connection with God will not generally be served to you on a platter while you do no preparation in seeking God. It may seem like a very long time before you understand that you have connected. This is a great gift from God and has to be earned.”

Lucas still tingling with indescribable joy had no follow up question this time as he processed what he was hearing.

The Being smiled once more and gazed into the distance of the void “For your next questions I have to pass you on to someone more senior than myself.”

The Being moved away as if floating and disappeared into the distance. Lucas sensed that he was somehow on the move again and almost instantly appeared in front of another light. This time the light was so bright he could not discern anything else. Lucas sought cover from the light but there was none. The light faded but did not entirely extinguish, so that he could not clearly observe the source of the light.

A new voice entered his thoughts so welcoming that Lucas felt instantly at ease and drawn towards the Being who exuded perfect wisdom.

“You say that you’ve never had proof that God exists (even though you’ve been asking).”

This sounds like you would like God to play under the rules you set. For example, you say to God. “I’ll believe in you if you prove that you exist.” Your faith therefore depends on whether God is going to meet your demand. Sounds like blackmail. Don’t you think? Perhaps God chooses to ignore such approaches. There is a relevant story about Jesus in the bible. He was addressing a crowd and he is quoted: “I perform great wonders and miracles in the name of God in front of your eyes but still you do not believe.” Perhaps if you were given proof you too might respond like that crowd.”

Lucas was filled with awe and a longing to stay and listen and learn. He had never heard words with so much power and meaning.

“You have four more questions and I shall proceed to answer them,” the Being said. “Your next question is:”

What’s my purpose in life? I feel rudderless.

“Ahhh this is the question that plays on the mind and efforts of so many humans. There are many and varied proposals by people themselves about the purpose but it is simple.

When you live your life without connection to God, then your existence is indeed rudderless. This sense of purposelessness is all pervasive. There is ‘something missing.’ You yearn for a completeness that only a relationship with God brings. Of course, there are aspects of life that bring great satisfaction. A family, children, good friends, enough money, an interesting career, hobbies, being creative, all offer much joy. But ultimately in our quiet moments we know something is missing.

So, God’s plan for all humanity is to connect with Him/Her and in that way your purpose becomes clear. You learn to understand and cease to feel rudderless as you put it. A real sense of inner peace and contentedness becomes the dominant antidote to the sense of purposelessness.

You must make the effort to build your knowledge through reading and talking to others who are exploring their relationship with God. In short if you are waiting for a lightning bolt to hit you so that you may learn your purpose then it’s possible, but highly unlikely. You must make that effort and if patient you may be surprised at the result.

The simple answer to the purpose of life is LOVE. Make love and care for others, the centre of life and decision making and you will be expressing the essence of who God is. Take this love connection also to your relationship with God. This is the core purpose of your life and although it does not guarantee your life will be smooth sailing, your will feel less discombobulated and clearer eyed about the meaning of your existence.

All this new knowledge seemed to be pouring into Lucas almost simultaneously. It was as if time was standing still and he knew this was where he wanted to stay.

“You are giving me this information for what purpose? It doesn’t seem to me that I have earned the right to know these things,” Lucas said.

“All will make sense to you in time.” The Being nodded to Lucas. “Let’s go to your next question:”

“You ask if you have a predestined path in life and if so, does it matter what you do in terms of your actions. If your fate is already laid out, are you in fact even answerable to a higher being and do you have to take responsibility for your actions. Or is life simply a series of random events and we’re all thrown into the mix together?”

“My first response here to your question regarding a predetermined path is that you should remember as we discussed earlier that you have free will. If that’s the case then your path is not predetermined. You have a lot of control over how you live your life. In situations in life where that control is more limited, say where someone does not have enough to eat, the individual still has some control over how she/he lives and copes or even takes their last breath on Earth in that difficult situation. So, for those like yourself who have more than you need, then you should be sharing it with those who have less and this improves their control over their life.

So, if your path was predetermined you may as well fold your arms, sit down and not bother about anything. You always have options and can decide which one. Of course, each option has consequences, some positive and others not so.

“You ask if you have responsibility for your actions?” The Being said.

Of course, you do. You can choose of your free will to drive on the wrong side of the road at 100 kph if you want, but ultimately whatever the outcome of that is, it will be your responsibility.”

“You also ask if you are answerable to a higher being?”

“As a part of the free will you have been granted, you have also been given a conscious to help you be answerable first and foremost to yourself. Are you doing what you know deep down is right? Or is it bothering and unsettling you that you haven’t acted correctly regarding some issue or in some situation? So, you are answerable to yourself and God has gifted you a conscious voice so that you can act appropriately and live a peaceful and loving life, that then impacts positively on others around you.

“The final part of this multi part question is around whether you have a higher purpose?” The Being said.

“Again, here there is some overlap with what we have discussed earlier. Our higher purpose is to love as much as we can not only those friends or relatives but all people round us. Ultimately our purpose is to also connect with and love God who loves us and gives us life. God will help with this aim should we seek that help. But we must be open to the fact that help may not necessarily come in the form we would like or expect. If I am a farmer praying for rain because it has not rained and my crops are thirsty, I may ask for God’s help. But my farmer neighbor who lives next to the river is praying it does not rain because if it does the river will rise and flood his house and crops. Our needs are complex, and God acts in a manner to connect with us in His/Her way, not necessarily our way.

Lucas sensed that they were coming to the end of their conversation. He felt no impatience and although he didn’t quite understand why he was granted such wonderful wisdom, he felt like the parameters of the universe had stretched way beyond his imagination.

“Your final question is about why people believe in the ‘fairy’ in the sky and are willing to go to war over disagreements about a mythical being,” the Being said.

 “First of all, I’m not sure God perceives a role as a ‘fairy’. Let’s say people are going to war on behalf of God to defend the beliefs that they possess about God. Well, that is a choice they make that is not rooted in any perspective that is God. These warring sides have missed the main message about God. God is God of love not war. The warring factions in such a situation are using God as an excuse to go to war. They may even believe that God is on their side. This loving God does not support war. It goes against everything my father believes in. So, if war is conducted in His/Her name, it is something that humans are using to give credibility to their violent actions.

The ideas that Lucas had been hearing in his thoughts were more than words, they were existence itself. He felt at one with the world. The constant accompanying feeling of stillness and love and joy was beyond description. He did not want to lose this indescribable sense of singularity with the being who had addressed him and with what he could sense were many others around him.

“You have another question,” the Being said.

Yes, I refer to my Father as He/She. Gender differentiation is a human construct and God is not confined by human concepts.

I have answered your questions and the reason for your experience here will come in time. When that time arrives, your life will be very different from the one that you have known. You must return for now to your earthly existence. You have been given a great gift,” the Being said.

Before he could respond, Lucas felt himself drawn once more along what he could only describe later as the same tunnel he had previously travelled to arrive at his destination. He found himself emerge at the mountain scene. His body had been rescued and now lay at the top of the mountain. Paramedics were counting and pumping furiously on his chest. The members of his trekking group stood around in various states of distress. He did not have long to witness this scene before he zoomed back into his body. This final awkward and painful conversion drew the boundary between the joy of a perfect existence and the turmoil of earthly life.

“Il est revenue….il est revenue.” He heard the paramedics shout as he regained consciousness. The pain in his body whacked him. What had previously been a calm and painless existence as he communicated with the bright light Beings, had disintegrated into disturbing noise and suffering. To top it off an unimaginable sorrow gripped his heart. Why did I have to come back? As he sucked in air, his lungs burned and his ribs sent throbbing spasms shooting into his thorax. He tried to move his legs and the paramedics caught his right leg and began to fasten a splint to it. His head throbbed. But worst of all was the misery of being back in his body. How could he ever regain the beauty of what he had experienced.

Chapter 4 – Back to Earth

A week later he was discharged from the closest hospital and after two more days he flew back to Sydney and was admitted to Westmead hospital for observation and further MRI’s. He was nursing five broken ribs, a broken leg, and more seriously a fractured skull. In more ways than one this had not been the trip he had imagined.

He called his work. Hi Brianna. “I’m back but they’re keeping me in hospital for a few days so I’m going to need some more sick leave. Are you able to handle things there for another week or so?”

“Sure, but how you going? It sounded like quite some accident when your mother called me?” Brianna asked.

“I’m getting there but tours that include mountain falls shouldn’t be popular really.” Lucas said.

“Sounded nasty. Ok keep in touch and look after yourself. Chef’s been the usual pain here but he’s gotten used to me telling he’ll have to wait and moan to you when you get back,” Brianna said.

“Great can’t wait. Anyway, hopefully catch up with you guys’ next week. See ya.” Lucas clicked off the phone.

He sat quietly remembering his contact with Eleonore. She had been on his mind constantly while recuperating in France and he needed to chat with her. He hadn’t spoken to her since they had broken up six months previously but he craved to share his experience with her. After all, it was out of the ordinary and she had been a part of it. He called her number but there was no answer. He tried calling several times over the next two days but still no response. Finally, his need had built to such a degree that he put aside all reticence he had about calling Eleonore’s mother.

‘Hi Katherine, its Lucas I’m sorry to disturb you. I’ve been trying to contact Eleonore but she’s not answering.

There was silence at Katherine’s end.

“Katherine, Katherine are you still there?” Lucas’s tone increased an octave.

“Is this a joke. It’s really not funny,” Katherine said.

No seriously I need to speak to her. I know we haven’t spoken for months but I really need to touch base with her.

“Lucas don’t you know, Eleonore passed away in a car accident about a couple of months after you two broke up,” Katherine said.

Now it was Lucas’s turn to be speechless. “What…….are you serious? Where did this happen? No doesn’t matter. O my God……. I’m so sorry Katherine I didn’t mean to stir things up for you.”

“You know she never really stopped loving you. She just needed time to work a whole lot of things out but time………I’ve got to go…….. Goodbye Lucas.” Katherine’s voice began to crack as she hung up.

Lucas sat with the phone in his lap desperately trying to process the news. This was all too much.

The experience I had on the mountain….and Eleonore, dead. There was a message in this experience but what is it? I have more to do in life. I’ve been given another chance. My questions about the meaning of life were answered but I feel more confused than ever. It’s as if I should have died up there on the mountain but I was sent back to do something. If only I knew what. O hell I miss Eleonore. I wish I hadn’t come back.

 Chapter 5 – Two Years Later

Lucas held the bottle in his lap and shot a glance in the direction of the front door as the key turning heralded the opening. Ava entered and tossed her bag onto the lounge. “Don’t tell me you’ve lost another one,” Ava said.

A mildly slurring Lucas focused on the kitchen bench across the room from Ava’s position. “Don’t start again, just don’t.”

“What do you mean don’t start again. Every time we start to get back on our feet again, you lose another job,” Ava said.

“I’ll get another one. Those bastards don’t deserve a good manager like me,” Lucas said.

“Yeah but they deserve a sober one. This is the fourth job you’ve had in two years. I’m surprised they put up with you this long,” Ava said.

Lucas rubbed his nose. “I’m a bloody good restaurant manager and I’ve never…. ever let a little tipple interfere with my good management. Any staff meber…. meber…. member that needed me I was there for them. I sorted the customers too.”

“Well, I can’t go on like this. You’ve got to get some support for your drinking or I’m getting out of here. I can’t take this anymore Lucas. I’ve just managed to recover financially from your last sacking. Now I’m going to have to cover the fucking rent and all those bills by myself again.”

“I’ll get another job you’ll see. I always do,” Lucas said.

“That’s not the point anymore I want you to stop drinking. Its two years since your horrible accident but that doesn’t mean you need to keep feeling sorry for yourself. For fuck’s sake you were given another chance on that mountain and you’re determined not to take it.” Ava said. “When I first met you just after you recovered from your accident, I didn’t realise you drank like a fish. My old man drank himself to death early in life and you look like you’re going to do the same.”

“Ohh leave me alone will you,” Lucas said.

“Yep that thought is crossing my mind more and more. I’m going to leave it for now because It’s no use talking to you while you’re pissed,” Ava said.

***

Ava marched into the bedroom and closed the door behind her. She sat on the edge of the bed and stared at the mauve hydrangea outside the bedroom window. It had been a tough couple of years since she first nursed Lucas in hospital. Fresh from his mountain accident, he didn’t display then the sense of hopelessness that pervaded his waking moments since. He had confided in Ava and in hushed tones of awe told her about his miraculous meeting with his dead ex-girlfriend and the beings of light.

In her professional capacity she had nursed many physically and emotionally damaged individuals but none like this gentle soul as he struggled to understand his supernatural experience. Her feelings towards him intensified in the weeks following his hospital release. This was the one for her. They moved in together but as the months passed, she began to understand that although she could help heal his physical wounds, his emotional injuries lay outside of her powers.

***

Lucas slunk into an inebriated unconscious sleep and the following rolled out across his deeply disturbed hippocampus.  In the pub he met a man who told him he had been tortured in his home country because of his minority religious beliefs. He had fled to Australia leaving behind his wife and two daughters. He cried as he asked Lucas to help him get them to Australia. Lucas downed his last drop, apologised that he couldn’t help the man and exited the pub. Sitting on the footpath outside the door he almost tripped over a woman with her dirty handkerchief laid out in front of her next to a sign that read: “I have no one and nothing, if you could spare a little change I would very much appreciate your help.” Lucas read the sign and walked on. He staggered on into the night past the late-night open shops and a man in a wheelchair outside the IGA stuck out a hand with a bunch of pens. “Sir would you buy a pen to help people with a disability.”

Lucas rolled over on the sofa, still sozzled but now half conscious, stewing in the disturbance of his dreams. He tried to close out his thoughts and emotions as he tossed restlessly. His pores infused the sheets with the sweaty stench of beer and gin.

As dawn shot the first rays of light through the open blind widows of Lucas’s neighbourhood, he wobbled off the lounge where he had sat before unconsciousness claimed him. First to the bathroom where the contents of his bladder could have replenished the dam. Then off into the kitchen. He collapsed on a stool balancing precariously and rested his hands against his cheeks. What a shit life. A coffee, strong black no sugar beckoned but standing up at the kitchen was a journey too hard.

Ava entered the kitchen rubbing her eyes.  You didn’t come to bed and you look just great. A coffee might help I suppose?”

Lucas rounded up a sheepish smile and nodded. He pulled himself off the stool and collapsed at a kitchen chair. He watched as Ava plopped the coffee capsule into the coffee maker and winced at the sound of the noisy machine.

Ava pressed the hot cup into his hand and proceeded to fix herself a coffee also. She sat at an adjoining kitchen chair and observed Lucas as he sipped his coffee. Neither spoke for some time until Lucas breached the silence.

“You know I can’t exactly think straight right now, but I had this dream last night that keeps playing over and over in my mind and it’s really important. I just don’t know what it means exactly,” Lucas said.

Ava downed the last drop of her coffee. “I hope you figure it out. I’m off to a shower and some breakfast. Although you and your Niagara Falls have woken me pretty early so I can get ready for work in a relaxed state of exhaustion for a change.”

Lucas lay down and drifted off once more, only to rouse around midday. Shit I’ve been asleep all day. Instantly that dream insisted itself into his being. He fried some eggs, added toast and sat contemplating the dreams once more. I know that was a message. But what is it? Instinctively he walked over to the fridge and reached for an inviting beer. His arm froze in the fridge before he could touch the beer can. I need to think. He pulled out the water bottle instead and poured a cool glass of water. Another coffee sounded good, this time not the horrible black stuff but with milk. Ahhhh no milk. He headed off to the local IGA and as he approached a man sitting outside in a wheelchair thrust a handful of pens at him. “Please buy a pen to support people with disabilities.”

Lucas froze to the spot. This was surreal. Am I dreaming again? The man withdrew his pens.

“Do you know me,” Lucas felt his saliva seemingly the size of a golf ball stick in his throat.

“No this isn’t my usual spot. My organization has decided to try some different locations to grow our exposure to the public,” the man said.

“Tell me about your organization,” Lucas said.

“The ‘Care Centre’ is run by a fabulous bunch of mainly volunteers who provide a range of services like temporary overnight accommodation. It has a kitchen with hot meals at least once a day although we mighten be able to continue the kitchen and also the centre provides clean new clothes. All sort of people come there, some are homeless, some have disabilities, some aren’t well for all sorts of reason. Sometimes we get single mums and their kids trying to get way from a particular bastard whose abusing them,” the man said.

“What’s wrong with your kitchen?” Lucas asked.

“Nothing really, it’s just that we lost our cook and the other volunteers don’t feel capable of running a kitchen for a couple hundred people each day,” the man said.

Lucas felt his knees wobbling and this time alcohol had nothing to do with his reaction. “So, are you saying they need help to keep the kitchen going?” Lucas said

“I guess so.”

“Can you give me the address. I might be able to help,” Lucas said.

“Sure.”

The next day Lucas showered early.

“What do I owe this enthusiastic company to,” Ava said.

“Don’t know I’ll tell you tonight if it all works out,” Lucas said.

Ava sighed and continued with her breakfast.

Lucas walked with purpose. The Care Centre was only two kilometres from his home. He arrived as the centre volunteers were rousing their activities. He could smell frying breakfast snags as he entered. Dozens of people some clean and neat, others disheveled and beyond any concern about their own appearance were cuing up for breakfast. Lucas headed towards the volunteers behind the counter.

A woman with a well-rounded figure adorned by a blue dress covered in an explosion of white carnations looked up. “I’m afraid you’ll need to get in the queue darling,” as she pointed in the desired direction.

“No, I’m not here for the meal. I’m wondering if I could help,” Lucas said.

“Ohhh.” The woman stopped banging plates onto the counter and observed Lucas closely. “In that case hop over this side. I’m sure we can find you something to do,” The woman handed Lucas a spatula. “Maybe you could shovel the scrambled eggs onto each person’s plate as they approach.”

As the last of the diners straggled away and the volunteers washed up, the woman buried in carnations asked. “How did you hear about us?”

Lucas explained and mentioned the trouble with the kitchen.

“Yes, unfortunately a cooked breakfast is the most we can handle alone. But not everyone makes it to breakfast so some of the people we used to offer a cooked meal at lunch or dinner time don’t get any hot meal,” the woman said.

Lucas mentioned that his experience had been around managing restaurants and offered to help.

“We can’t pay anything you know,” the woman said.

“I know,” Lucas said. “That’s not why I’m interested.”

That evening Lucas cooked dinner and set the table. Ava returned from work and stopped in her tracks as she entered their open plan living area. Lucas’s grin lit the space like beacon.

“I thought it about time I took some responsibility around here,” Lucas said.

“I promise I won’t try and talk you out of some responsibility.” Ava wide eyed dropped her things on the lounge.

Over dinner Lucas recounted his dream and the experience with the man in the wheelchair and finally the ‘Care Centre.’

“I think this community centre is what I’m supposed to be doing. Its why God gave me this second chance at life. I can’t waste any more time. I had other signs these last couple of years but I just never noticed them.”

“Yeah you were too busy drinking,” Ava said.

“I know I know,” Lucas bowed his head.

“So that’s all good and I’m really glad for you but you know we can’t afford the rent and all the bills just on my wage,” Ava said.

“I’ve thought about that. I’m going to get work as night relief manager for whichever restaurant needs a fill in when their manager is sick or on holidays or whatever. I’ve already put my name down at an agency that specialises in restaurant staff placements. They said people with my experience are rare so I should be able to get regular casual work and the night work pays better. That way I can manage the Care kitchen during the day and get those hot meals back on again for lunch. So many people rely on those meals,” Lucas said.

“Wow look at you, you’re flying. What about us? Where will there be time for us in all this?”

Lucas pushed his chair back and walked behind Ava. He threw his arms around her as she sat. “You have put up with all my shit for the last couple of years. You deserve my appreciation……I do love you, you know and I promise I’m going to make sure there is an us. It’s been all about me this last couple of years and I don’t ever want it to just be about me again.

“What about your drinking?” Ava asked.

“I’ve already joined AA. I know that’ll be hard but I expect I may have some help from above too.” Lucas smiled. “Already I feel…… even when I get the urge that I really don’t need that stuff anymore.”

Ava placed her hands tentatively over his arms as they had continued to envelop her. “I don’t want to put provisos on this but I need you to really understand I can’t live the way we have up to now. I so hope we can make this happen.”

“We can with the right support and I know we’ll get it.” Lucas stared at the far wall at the Ichthys symbol of the fish on the wall plate. “I know we will.”

oOo

 

 

 

 

 

 

 

 

Featured post

Connecting up people in isolation

Our efforts to find people who would like to be in an email discussion group because they can’t access any of our seminars has not at this stage produced significant numbers. The invitation still stands. We had a handful of people who like the idea but this is really not enough to generate worthwhile conversations. In the meantime we will interpret this as telling us that the regular posts from the UCFORUM are providing most people with all they need. We are always open to suggestions.

Regards,

Paul

Featured post

Meetings coming up at the St Lucia Group (Brisbane)

St Lucia Spirituality Group
Newsletter July 2022

Greetings

Our recent meeting in June on the subject of meditation was well attended and provoked much discussion. Consequently, at our July meeting we shall turn our attention to Praying with Scripture.

Each of us has had a personal experience of Scripture that can vary from passive listening to deep contemplation. The common Catholic experience was to hear Scripture at Mass and to have it unpacked for its meaning by a priest. Many did not discuss the sermon after church, so were effectively “taught” to be passive listeners. Vatican II encouraged Catholics to adopt an active and contemplative approach to Scripture by reading the Bible on a regular basis at home and reflecting upon it. Anecdotally, it seems that only a small percentage took up that challenge.

In our next meeting we will examine three aspects of praying with Scripture.

  1. Rules for reading Scripture for accurate meaning
  2. Reading Scripture with Commentary
  3. The traditional practice of Lectio Divina

Our focus will be on Lectio Divina. We will briefly outline the practice and then provide a recommended scriptural passage to help you experience this practice before our meeting. Our meeting will focus mainly on member’s experience of using this process.

At our following meeting in August, we will focus on the Ignatian practice of imagining oneself inside the Gospel scene.

There is no single best way to pray with Scripture. Through the next two meetings, we hope to give you some well-established methods for improving your understanding of Scripture and deepening your experience of it and therefore of God.

Plenary Council of Australia – Second General Assembly

Many of you will be aware that the Second General Assembly took place in Sydney on 3-9 July. This is a significant event in the life of the Catholic Church in Australia and, just like the Anglican Synod that we reported on in May, it had its moments of controversy. You can find the final motions and voting at https://plenarycouncil.catholic.org.au/. Significantly, the Council passed landmark motions to elevate the status of women in the Church. See https://catholicleader.com.au/news/australias-plenary-council-passes-landmark-motions-to-elevate-women-in-the-church/

Butterfly Series – Next Meeting – Praying with Scripture Part 1

Our Episode 10 meeting will be held on Zoom at 6:00pm AEST on Tuesday 26 July. To register your attendance, please email John at jscoble@hradvantage.com.au.

If you would like a copy of our pre-reading material, simply email us. It is also available on our Facebook page. There is no obligation to join our meeting.

Butterfly Series – What’s Next?

Our practice has been to introduce the content of our meetings through our newsletters and then provide pre-reading material to those who register for our meetings on Zoom. However, we are aware that there is interest in our activities amongst some who observe from a distance or who do not wish to participate in Zoom meetings. Consequently, we are examining some options whereby we can access relatively short videos through links to the internet so that anyone receiving our newsletter can watch them if they wish. In this way, we can disseminate the material we are considering more widely. Those who wish to examine these ideas further can then meet for discussion online via our Zoom meetings. Or over coffee.

If you are aware of any videos or podcasts we could use for this purpose please let us know.

 Our Facebook Page

The St Lucia Spirituality Group is a community seeking to develop a more mature understanding of what lies at the core of spiritual beliefs, embracing explanations for the nature, meaning and purpose of life. We currently have 35 members, of whom about half are active. Interaction is the lifeblood of a community. Therefore, we wish to encourage you to make posts on Facebook about questions you are considering, books you have read or interesting podcasts you have listened to. Furthermore, we would ask you to invite friends who you believe may be interested in spiritual enquiry and development to join us. You could share this newsletter and invite others to our next meeting.

We invite you to find our FB group by clicking on this link, it will take you to our page where you will be able to apply to join.

If you are not a Facebook user, we can help you set up your account with maximum privacy, you can be anonymous and even use a nick name or an alias if you wish. Consult Robert or John if you want help.

You can also contact us by email slsg4067@gmail.com.

Go well…
John Scoble & Robert van Mourik

oOo

Featured post

The Progressive Christian Network of Victoria
invites you to join
Dr Val Webb
in
“The view from where I stand today”
Reflections on life, context, and theology
Sunday 24th July 2022, 4:00pm to 6.00pm.
(A ‘Zoom only’ Meeting)


Dr Val Webb is an Australian theologian who has worked in the USA and
Australia and written ten books. Val has a long association with PCNV,
having attended its inaugural meeting and spoken here many times.
In this video made last year during COVID for Perth Progressives, Val
reflects on issues on her mind. What made each of us “us”, the good
and the bad? How have our minds changed over the years and why?
She reflects on ageing, agreeing and disagreeing with books written
about it. She talks about losses with retirement and wonders about our
“spirituality” if our minds diminish.

And what of churches – institution, congregations, ordination – as
numbers decline? Given institutional emphasis on attracting the young,
what of the elderly holding these churches together while waiting for the
young – their financial and physical struggles while also caring for partners?
Val will join via zoom for discussion after the presentation.

The Zoom link for this meeting is:

https://us02web.zoom.us/j/85307260734?pwd=Zy9JN0NuaHFzVWVYMDRseDgwcFBkdz09

Open by copying above link and paste into your browser.
(If needed, the Meeting ID is 853 0726 0734, and the Passcode is 699541)

This is a free PCNV event

Everyone Welcome

oOo

Featured post

The Role of Imagination and Theology in the Public Space.

This book explores the vital role of the imagination in today’s complex climates—cultural, environmental, political, racial, religious, spiritual, intellectual, etc. It asks: What contribution do the arts make in a world facing the impacts of globalism, climate change, pandemics, and losses of culture? What wisdom and insight, and orientation for birthing hope and action in the world, do the arts offer to religious faith and to theological reflection?

These essays, poems, and short reflections—written by art practitioners and academics from a diversity of cultures and religious traditions—demonstrate the complex cross-cultural nature of this conversation, examining critical questions in dialogue with various art forms and practices, and offering a way of understanding how the human imagination is formed, sustained, employed, and expanded. Marked by beauty and wonder, as well as incisive critique, it is a unique collection that brings unexpected voices into a global conversation about imagining human futures.

Imagination in an Age of Crisis: Soundings from the Arts and Theology. Eugene: Pickwick Publications, 2022.

Available now at a special introductory price of 40% off. Use the code “Crisis40” at checkout through Wipf & Stock, or through customer service by phone (1-541-344-1528), or via email.

The Editors

Rev Dr Rod Pattenden is an artist, art historian, and educational facilitator interested in the connection between spirituality and the arts. He has written and lectured widely on these aspects of the arts and creativity in Australia and overseas.

He was for many years the chairperson of the Blake Prize for Religious Art and a founding Director of InterPlay Australia.

He has particular strengths in the areas of the visual arts, performance skills, movement and exploring the processes of creativity. Rod has a BA Visual Arts (Arts Practice), M Phil (Art History), M Theol (Hons), PhD and a Dip Ed. For more information about Rod go to Rod Pattenden.

Rev Associate Professor Jason Goroncy teaches in the area of Systematic Theology at Whitley College. He has served as pastor in Baptist and Uniting churches, and held academic positions in Thailand, the United Kingdom, and New Zealand.

He holds a Bachelor of Education from the University of Melbourne, a Bachelor of Theology and an Advanced Diploma of Ministry from the Melbourne College of Divinity, and a Doctor of Philosophy from the University of St Andrews (Scotland).

For more information about Jason Goroncy go to Jason Goroncy.

Rod says:

It is a rich collection of articles on culture and religion interspersed with reflections by artist and poets. A global collection that includes many Australian contributors plus leading international voices. Richly illustrated in colour – it will be of wide interest to those who take a progressive approach to faith and are interested in the role of imagination and theology in the public space.

oOo

 

Featured post

Book Review: Don Cupitt’s “The Meaning of the West”

Thanks to Peter Robinson for recalling this review after attending our very stimulating seminar last week with the Merthyr Explorers. If you can’t find time to read the whole review, key statements are highlighted and indented.

Greg Spearritt reviews The Meaning of the West: An Apologia for Secular Christianity (SCM, 2008) by Don Cupitt

(Reviewed April 2009)

Does Australia feel like the Kingdom of God to you? Would America? Okay, how about Sweden?

A decade ago Australian sociologist John Carroll declared the West all at sea and “lost in a crisis of meaning”. 1. He has subsequently traced the cause of the crisis to the unravelling of the mythos and authority of religion which once held everything together.2. Postmodernism and humanism, for Carroll, have much to answer for.

In stark contrast, Don Cupitt in his latest book argues that the postmodern, humanistic West just is Christianity nowadays. It’s the inheritor of Christianity, the logical and unravelled end point, the Kingdom Come (to quote another Cupitt title), and it is to be embraced and celebrated.

Who to believe?

West is best

I’ve heard people talk of exotic locations around the world as very special places that are still in touch – and can put you in touch – with the sacred, that essential dimension of life so often said to be missing from good ol’ Australian (or American, British etc.) materialist culture. I’m thinking of Angkor Wat, Mandalay, Kathmandu, Luxor and Mecca. But I haven’t heard of too many Western folk who actually want to move permanently to those places, or for that matter to anywhere outside the fold of progressive, liberal-democratic Western countries. There are plenty from elsewhere, however, who desperately want to live in the West.

And for good reason. They may not be perfect, but Western societies look after their own like no-one  else does, including their weaker members and even those who dissent from prevailing political or social views. (Would you rather be gay in Abuja, Riyadh, Beijing or Sydney?) Western technology is the envy of the rest of the world, even of people like Osama bin Laden who use it to attack the West. Western medicine gives us an ever-longer, healthier lifespan. Western governments actively seek the moral, physical and intellectual improvement of their people and contribute to the well-being of the world’s poorest through (relatively) string-free aid budgets. (That’s not to mention the work of Western NGOs such as Oxfam, Red Cross, Amnesty International and Medicins sans Frontieres.) The West is innovative, constantly on the move, and – most important of all? – it loves life wholeheartedly.

For all of this, says Cupitt, we have the Christian tradition to thank.

We’re all Christian now

Western humanitarianism, for example, is a straightforward continuation of Christian ethics and derives ultimately from Jesus, who was “quite uninterested in dogma and cared only for the ethics of human relationships – and especially, for our response to a fellow human in need.” (140) Jesus’ unique attitude to women is the reason we have women’s shelters which, unless run by Westerners, are not to be found in the Middle East.

To be clear, this is not the old Church-Christianity at work:

The Church clings to its old inefficiencies, discriminations and injustices, and repeatedly demands for itself opt-outs from legislation that would require it to get its treatment of its own employees, women, gays and other groups up to decent contemporary secular standards. (34)

Organised Christian religion, always intended as a stop-gap measure, cannot let go of influence and power and deliver the final redemption from itself that it promised:

[I]n the traditional language of theology, Christ has returned and the Church is obsolete (though, as Dostoyevsky foresaw, the Grand Inquisitor is far from pleased; he loves the Church and spiritual power much more than he ever loved Christ). (10)

No, we have now what a dying Christian tradition has bequeathed: the secular West, vibrant, post-metaphysical, non-theistic and with a radical vision of the Kingdom of God. Contra Carroll, the very fibre of the West is infused with religion: it’s Christian to the core.

The place of religion in our lives “is now taken just by an intense, quasi-religious love of life and the assiduous cultivation of life skills”. (2) This world is what matters, not some future supernatural home. Cupitt contrasts the West with a theocentric, disciplinarian and less humanistic Islam: “The Islamist”, he says, “loves death, but the Westerner loves life”. (9) In truth, you see very few Australian, American or European suicide bombers.

The ancient biblical dream of a blessed future world, however, is alive and well in the West. Secular peace and prosperity for ordinary folk: that’s the goal, derived from a Christian theology of history which informed the Enlightenment view of steady historical progress. Our “indelible” belief in the betterment of ourselves and our society, says Cupitt, is Christian through and through.

Another major distinguishing feature of the West is the importance accorded to reason and critical thinking. In science and technology Western societies are second to none. Why so?

The monotheistic Judaeo-Christian tradition taught us that there is one divine Law, one Truth operating everywhere: the Creator made it all, made it consistent, and made it for our benefit. It was all made to make sense. In the creation and incarnation we see the transfer from God to man of the power to “impose language upon the chaos of experience, and so create an ordered, law-governed world” – and the impetus to see that world as valuable. (7)

Then, too, we have the monk in his cell struggling with sin and obedience, living a radically ‘examined life’ of continual self-criticism. His asceticism, says Cupitt, became in time externalized and “was transformed into the professional discipline of the scientist” (55), the same rigorous scepticism and testing that is the hallmark of the modern science. Ironically, given this origin, critical thinking means nothing is sacred: everything is open to reform and reappraisal. Christianity, it turns out, is self-secularising.

Life in the void

Critical thought is one hallmark, also, of postmodernism, in which, as Richard Tarnas describes it, “the value of all truths and assumptions must be continually subjected to direct testing.” 3.

The effect of this endless questioning is the realisation that “all human understanding is interpretation, and no interpretation is final.” (Tarnas again, 397) In Cupitt’s terms, the end of the religious life is nihilism. We “see through” it all and – like Buddhists – find nothing substantial behind our fictions, images and metaphors:

The whole point of the idea of God is that God is impossible… we have to go all the way in the religious life (guided by someone like St John of the Cross) before we can fully understand our human situation and learn both to love life and to make the most of it and to accept death.” (109)

The nihil, this Nothingness or lack of Meaning, can be frightening and depressing, but it’s not necessarily so – nor is it the last word. In the end there is not even nothingness: just the dance of life to delight in and assent to while it lasts. Cupitt’s practical advice? “Just love your neighbour and live as affirmatively as you can until you drop.” (153)

There is much more in The Meaning of the West than I can convey here to persuade us that we are indeed living out secular Christianity. Cupitt the theologian, though he has given up on the church, is enthusiastic about what it has spawned, and he describes and accounts for our secular life in theological terms with, in my view, remarkable success.

On earth as it is in heaven?

If Cupitt is right, however, why does life in the West not feel like the Kingdom come? Very few Westerners would claim to be living in paradise, even, I suspect, in Sweden. There is a definite downside to the West.

What, for example, of our rampant consumerism, cancerous economic growth, exploitation of poorer countries through unfair terms of trade, environmental degradation and so on? (And now, the West presents… the GFC!). They’re all well-known and oft-remarked shortcomings of Western life. However, that’s the point. They are remarked upon, examined, criticised – and ultimately acted upon. Cupitt is not saying we’ve made it: indeed, we wouldn’t be the West if we had. We’re an inexorable work in progress, going substantially nowhere much like a soap opera, but making small and what Cupitt calls “indelible” gains. And the gains cannot be denied. Slavery, sexism, racism and child exploitation all still exist, but they’re officially outlawed and for the most part swiftly jumped upon when they come to light. It’s hard to believe that any of them could ever again be accepted practice in the West.

Then there is the question of meaning, the issue John Carroll takes up with largely pessimistic gusto. There is indeed in the West psychological disconnectedness and fragmentation, not to mention the malaise of ennui. (Don DeLillo in White Noise describes us as a society in which we’re all queued, amusing ourselves with bright, trashy magazines as we await the final checkout.)

Of course that’s not the whole picture; it’s no more true than Cupitt’s positive portrait of Westerners hard at work, joyfully creating and cultivating their own lifestyles.

It’s true, however, that year by year fewer of us find any real nourishment within the churches. As Cupitt puts it, we have outgrown “the repressive boarding-school culture of the Church” (72), not to mention its ludicrous supernatural claims. But I don’t believe most of us are ready yet to just accept transience and secondariness as utterly beautiful, and at the end “be content to pass away along with everything else.” (14)

For many years, Cupitt has been trying to persuade us that we must do just this, but he knows it’s no easy sell:

[E]ven today completely demythologized thinking remains too difficult for most people… even today people remain reluctant to recognize the extent to which we construct our world and ourselves within the motion of our language. (24-5)

I’m not convinced that it will ever be possible to achieve widespread acceptance of this. The fact is, we need stories. We need to remythologise (and again, Cupitt knows it: unless we can infuse the liberal-nihilistic story with “religious feeling and symbolism” it will never win people over – 31).

Unfortunately, it’s hard to persuade ourselves that the stories we make up can be as valid and fulfilling as those that are passed down to us, even when we know those old tales to be fictions (and even, at times, outrageous and despicable lies). In fact, Cupitt acknowledges this: we do need fictions to think with, he says. But his caveat is salutary, and I see it as the rationale, short, simple and complete, for the Sea of Faith network: we don’t have to be enslaved by them.

Can we truly live by a story that we know to be fiction? It works for art; can it work for life? I regret to say that I expect I’ll still be wondering on my death-bed.

So is the West to be joyfully embraced because it’s simply the closest thing to paradise that we’re ever going to achieve? While it has much to recommend it over theocratic dictatorship and over the world-denying Christianity of the past, if I’m honest I’d have to say it still has the cast of a consolation prize, a poor second-best to the old story of Life Eternal in a Better Place. Oh well, we all have to grow up sometime. Learning to love being grown-up: that’s the challenge.

Notes

  1. Ego and Soul: The Modern West in Search of Meaning (HarperCollins, Sydney, 1998) 1. See my 2000 review.
  2. See The Wreck of Western Culture: Humanism Revisited (Scribe, 2004)
  3. Richard Tarnas The Passion of the Western Mind: Understanding the Ideas that Have Shaped our World View. (New York: Ballantine Books, 1991) 395.

The Reviewer: Greg Spearritt is coordinator of SOFiA. SOFiA is a network of Australians interested in openly exploring issues of life and meaning through reason, philosophy, ethics, religion, science and the arts.

For more information about SOFiA go to SOFiA.

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Film Review: Elvis

From Everald Compton

Enjoyed a relaxing and interesting evening at the local cinema.

It was a movie filmed recently on the Gold Coast of Australia that powerfully depicts the spectacular life and sudden death of Elvis Presley.

45 years have passed since Elvis died, so he may not be on the radar of many younger Australians, but back in my more youthful days, he was a legend.

Neither his singing nor his acting ever impressed me at that time in my life, but he captured the hearts and minds of my generation in a hugely impressive fashion. Almost unbelievably, 500 million recordings of his music were sold and his movies were big box office attractions.

His style of singing was ultra physical, hurling and shaking his body in every direction and this caused far too many women to descend into a state of hysterical fantasy. Church leaders in America tried to have him banned from performing because he was ‘sexually provoking’. What particularly upset them was that, at every one of his performances, many women, both young and old, took off their panties and thew them on to the stage, right at the feet of Elvis.

Elvis had become a God and this upset Church leaders even more.

But we all have Gods because we have a very human need to worship heroes or believe in causes.

It is usually a singer, actor, sports champion, charismatic community leader or politician, or a football club or many similar obsessions. Gods can also be alcohol, gambling or sex.

In my life, my role model is Jesus of Nazareth.

There are other people whose lives have greatly inspired me too, such as Martin Luther King, St. Francis of Assisi, Winston Churchill and Mahatma Gandhi. In the sporting world, I am a huge fan of Roger Federer and I never miss plays or movies in which Judi Dench or Maggie Smith are acting.

What is sadly lacking in my life is a political leader to inspire me,

Just look at our current world leaders.

Putin (murderer) Biden (weak) Boris (irresponsible dill) Xi (utterly without personality), and until recently, Morrison (Australia’s worst ever Prime Minister).

But, I live in hope. This is an asset none of us must ever lose.

Nevertheless, back to Elvis. At the conclusion of the movie, I really did feel sorry for him.

His professional career was dominated by a retired Colonel who signed him up as a highly promising unknown with a contract that earned him half of whatever Elvis earned, plus endless expenses paid solely from Elvis share. This meant that Presley was constantly in a sparse financial situation.

It all got too much for him. He had to perform superbly every day or his fans would be stricken and, to keep going, he took huge number of pills daily, all washed down by lots of Coca Cola, a deadly combination. At the same time, his marriage broke up and his relationship with the Colonel became vitriolic.

Eventually, he just collapsed and died. Many say that his stage performance at Las Vegas the night before he died was his greatest.

Tom Hanks acts the fat old Colonel. Does it superbly. In the end, you hate his guts. This is not a trivial matter for any of us. We all tend to find people in our lives whom we hate and this, too often, sadly fuels our lives as much as our heroes do.

May, I make this trivial comment of personal fantasy in closing.

In my public life, I have made more than 10,000 public speeches in 26 nations in many settings that have occurred in my public life which has so far lasted for 70 of my 90 years, They were mostly about campaigns I have been organising or public issues in which I have been involved or sermons at Churches or talks at service clubs and conventions.

While, I was often able to stir up enthusiasm in the crowds of listeners, I did not ever cause women to rush forward and throw their panties on the stage. Elvis left me struggling far behind in the skills of human motivation. My life really has been a terrible failure in comparison.

However, I am absolutely certain that the world needs an Elvis from time to time.

Cheers, Everald

Books by Everald:

THE MAN ON THE TWENTY DOLLAR NOTES

DINNER WITH THE FOUNDING FATHERS

A BEAUTIFUL SUNSET

You can buy them online, in print or kindle, at Booktopia, Dymocks, Amazon, Book Depository etc

or from his website:   EVERALD@LARGE – Everald Compton

and click on BOOKS

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Resource: Being actively and ecologically responsible

The Season of Creation in the month of September

With Love to the World is a locally-produced resource which provides short commentaries on the biblical passages offered in the Revised Common Lectionary, which is used by mainstream denominations of the Christian church around the world. The four passages offered each week are read in worship and one or more of them usually form the basis for the sermon in that service of worship. The publication seeks to prepare people to think about the passages in the week before they hear them in Sunday worship.

The next issue of With Love to the World will contain material submitted by a group of contributors who have been working with the usual four lectionary passages, but also with an additional three biblical texts which feed into the overall theme of Creation. These passages have been chosen because this theme is the focus for the month of September each year in churches around the world.

This year, the Creation theme has been expanded to include, not only the four Sundays of September, but also the weeks around September, from Pentecost 11 (in mid August) through to Pentecost 23, just before the festival of the Reign of Christ brings the church year to an end in November.

As a complement to the four passages offered each week from the Revised Common Lectionary (Hebrew Scripture, Psalm, Epistle, and Gospel), a further three passages are included in each week’s selection of seven passages for reading and reflection. These additional three passages are all drawn from Hebrew Scriptures (Old Testament). These scriptures have their origins in a culture and society which was closely connected to the land, where people lived in harmony with the annual cycle of agricultural seasons. Their intimate knowledge of land, sea, and sky is reflected in the understanding of animals, fish, and birds, and in the knowledge of “events of nature”.

This extended Season of Creation issue of With Love to the World is intended to assist readers to grapple with how their lifestyle and their personal practices cohere with the need to respect the creation and to live a life that lessens their carbon footprint. Scripture encourages and challenges us in this regard. The series of passages through the 13 weeks are intended to build a strong understanding of God’s love for the creation, and God’s expectation that people of faith will live with ecological responsibility.

The 14 contributors are theologically-astute, environmentally-active people from five states across the continent, who have written thoughtful and informed commentaries on the passages for the week. The issue begins with a reflection on the creation story of Genesis 1 from a First Peoples perspective. Each week, a different writer invites us to consider how scripture informs our discipleship and can shape our environmental awareness and action.

If you are looking for a way to focus your thinking on how to live in harmony with the whole creation, and deepen your discipleship practices of sustainability and environmental responsibility, through a daily reflection on a scripture passage—why not subscribe to With Love to the World?

With Love to the World can be ordered as a printed resource for just $24 for a year’s subscription (see http://www.withlovetotheworld.org.au/wp-content/uploads/2020/07/Ordering-and-paying-for-Website-7.vii_.2020.pdf) or it can be accessed on phones and iPads via an App, for a subscription of $24.49 per year (go to the App Store or Google Play). For subscription enquiries, contact Trevor Naylor on 02 9747 1369 or wlwuca@bigpond.com

For a discussion of the biblical passages used in the Creation 2022 issue, see https://johntsquires.com/2022/05/29/the-season-of-creation-in-with-love-to-the-world/

John Squires, Editor  0408 024 642

editorwlw@bigpond.com

http://www.withlovetotheworld.org.au

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More on Who or What is God?

Who or What is God?

I do not know. Nobody knows. There is no certainty in religion: faith and doubt must go hand-in-hand. Faith derives mainly from the innate human search for meaning, and although our life experiences are so different, inevitably we ask, “What’s it all about, Alfie?” Fortunately, in human life there is the puzzling little additive called intuition, which occasionally pricks us to think that there may be more than just the material world. It alerts us to the Mystery in which we exist.

Concerning the nature of God, anthropomorphism does not worry me because in the Mystery there is humanness. We are in the Mystery. We can do no more than try to apprehend it in human terms, but as Martin Buber argued, any type of I-It relationship with God should be avoided. In the Mystery the dialogue is I-You.

Abstract ideas about God such as panentheism sound reasonable, even scientific like physics, but they do not mean much. Religion is largely a human construct, and I think it is better to approach the Mystery from the human side.

As the psalmist wondered, what are we as human beings? We are not angelic beings. Our lives are limited in time and space, and our understanding is limited. As Christians we believe that the key to understanding our situation is Jesus. He emerged out of the environment of 1st-century Judaism, and using the tools at hand he constructed a religious edifice based on the assumption that at the heart of the Mystery there is something positive. Call it Love, goodness, holiness or whatever. As Christians we joyfully enter the wonderful edifice that Jesus created.

The main ‘tool’ that Jesus used in constructing Christianity was given to him by the prophet Isaiah, and that was the idea of the Suffering Servant. Jesus took on this role believing that the Kingdom of God would result. What is truly mind-blowing is that it did. The establishment of the Kingdom of God confirmed Jesus’s belief and Isaiah’s prophecy.

Although we do not know the exact nature of God or whatever is at the heart of the Mystery we can be confident that it is something good. As Christians we are in the Kingdom of God: we are “alive to God in Christ Jesus”, and we try to obey the commandment to love God and neighbour.

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A new initiative – Finding similar minded people

You are not alone.

Often we receive requests for information about other progressives living in a particular area. Sometimes we are able to link people up but all too often we are unsuccessful. There are many individual subscribers who are not near seminars or progressive congregations or prefer not to be involved with organisations. They are thinkers and readers and often tell us they enjoy our posts but would like to chat to someone and share their own thoughts in a safe setting.

We are also often asked how many progressives are there? The good news is that there are thousands and the numbers are growing. We have hundreds subscribed to the UCFORUM and many represent groups or partners. They share what we publish and often have group discussions around our postings. We are also linked to major groupings in Australia and overseas such as the Victorian, South Australian, Queensland, and Western Australian Progressive Christian Networks and smaller groups across denominations and outside of any church affiliation in most States. It is also wonderful to have many subscribers from overseas, in particular New Zealand, USA and Great Britain.

To try and fill a need we are inviting individuals who have no contact with a group of progressives to let us know whether they are willing to be in an online group.

This would simply involve these people providing their email address to the group and whenever they wanted to, raise issues, comment on readings, express opinions and react kindly to each other’s thoughts. There are ways to agree or disagree that are friendly and in 22 years we have never had evidence of any nastiness. You can be in the group and not comment or just occasionally comment or make a brief comment. Or you can try to stimulate conversation with something challenging or controversial!

So, if you are one of these people, and want to participate in our UCFORUM ONLINE GROUP just drop me a line by email and I will make up the group. Be aware that in this group you will share your email address and can drop out by request to me at any time. You can chat with one or all of the group.

 

Paul Inglis

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Event: Redcliffe (Q) Explorers – Why did the Church reject Jesus own people?

At our next gathering – on Monday 4th July – Rev. Dr Lorraine Parkinson will consider the question Why did the Church reject Jesus’ own people? and provide an answer via an exploration of the relationships between Christians and Jews over two millennia.

Lorraine is a retired ordained Minister of the Uniting Church, with a Doctorate in Biblical Studies and Early Judaism.  She worked for 30 years in the area of interfaith relations, particularly those between Christians and Jews.  She was Chair of the Synod of Victoria and Tasmania’s Working Group on Christian-Jewish Relations for 12 years, and a member of the National Dialogue between the Uniting Church Assembly and the Executive Council of Australian Jewry for 10 years. Lorraine majored in Jewish Studies in an Arts Degree at Melbourne University, which included two years of studying antisemitism and the Holocaust.

Her presentation will be illustrated by slide images and there will certainly be opportunities for small group discussion of questions.  All participants will receive a summary of the Uniting Church Assembly’s official policy statement regarding its relationship with Jews and Judaism.

This is not an old issue that is no longer relevant to the life of the church in the 21st century – the central issues between Jews and Christians still exist in 2022.

 All are welcome – we’ll gather in the Activities Room at the Azure Blue Retirement complex (91 Anzac Ave., Redcliffe) at 6 p.m. for a cuppa and chat prior to the start of proceedings at 6:30. The Centre management requires that we’re all fully Covid-vaccinated, and if you have any Covid or flu-like symptoms you’re encouraged to stay at home. If you’d like to come along but aren’t a regular at our gatherings it would be advisable to give me a call on 0401 513 723 about access and parking arrangements at the Centre.

Shalom, Ian

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Event: Gathering at Merthyr Road UC: Evolution is Ongoing

Everyone is invited to join in at Merthyr Explorers on 29th June
Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.

Bev Floyd will lead our exploring around themes in her recently published book  ‘A world without religion …or?”

Here’s a teaser of the content:

  • The drift of believers from the Christian Church in Australia and why it is happening.
  • It canvasses the role of evolution and the concept that the underlying principles of material evolution are still working to bring humanity to a higher level of consciousness.
  • That, in fact, evolution is ongoing!

A donation of $5 towards costs is appreciated as we do pay for the cleaning and give a donation to Merthyr Road Uniting Church each year for the use of the facilities.

I hope you can join in this discussion following morning tea. Perhaps you would like to continue the conversation at lunch at Moray Cafe.

Looking forward to our time together.

Desley Garnett

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Book of interest available from author

by George Stuart

George says: “If you are wanting to buy a copy of my book, ‘Starting all over again? Yes or No?’, I have some at present, available for purchase at $25. Please contact me on george.stuart@exemail.com.au.”

John Smith has this to say about George’s book:

““Starting all over again? is a timely book from a man of faith, because it provides encouragement and wisdom for all who are struggling to find a faith grounded in honesty, integrity and most of all in compassion. George is well known by progressive Christians for his composing of modern lyrics expressing the theology that has developed as a result of his search for his unique spiritual voice. Christians seeking to express their spiritual beliefs have been blessed by George’s compositions (Singing a New Song), because they can now sing with integrity as well as passion. For all who are searching for a faith with integrity George’s book is a must read.”

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Event + Zoom PCNV Invitation

“After the Vote” – Justice issues for Australians in the light of a Federal Election with 

Dr Mark Zirnsak

Sunday 26th June 2022 from 3:00pm to 5.00pm at
Ewing Memorial Centre of Stonnington Uniting Church
Cnr of Burke Road & Coppin Street, Malvern East

The new Labor Government offers improvements in areas of social justice, response to climate change, justice for First Nations people, people seeking asylum in Australia and aged care. However, we face challenges of a government that has promised to make our tax system more regressive and spend up big on the military, limiting its ability to respond to many areas of important need in our community.

It remains to be seen how a Labor Government will tackle some less prominent justice issues, such as corporate crime and online child sexual abuse, which had been a focus for the previous Coalition government.
Download the flyer HERE

The meeting will also be live streamed via zoom for those unable to attend physically.  See Link below.

Click here for the Zoom Link at 3.00pm

For further information email info@pcnvictoria.org.au

Rod Peppiatt  – PCNV Secretary

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Events: Stage 2 – What is God? Caloundra Explorers

We will soon be moving into stage 2 of our exploration of the question What is God?

Our first book study starts on Tuesday 19 July at 2.30–4 pm in the Weyer Room of the Caloundra Uniting Church, when be will be discussing George Stuart’s wonderful book Starting all over again? Yes or No? I have included a plan for this study over 6 weeks. Rev John Smith, a leader in the progressive Christianity movement in Australia, had this to say about George’s book:

Starting all over again? is a timely book from a man of faith, because it provides encouragement and wisdom for all who are struggling to find a faith grounded in honesty, integrity and most of all in compassion. George is well known by progressive Christians for his composing of modern lyrics expressing the theology that has developed as a result of his search for his unique spiritual voice. Christians seeking to express their spiritual beliefs have been blessed by George’s compositions (Singing a New Song), because they can now sing with integrity as well as passion. For all who are searching for a faith with integrity George’s book is a must read.”

Starting all over again? Yes or No? by George Stuart
July-August 2022
Tuesdays 2.30–4 pm in the Weyer Room
Week 1 19 July
Introduction and Area of questioning 1—Biblical God (p 16–64)
Week 2 26 July
Areas of questioning 2, 3 & 4—Sin & redemption (p 65–96)
Week 3 2 August
Area of questioning 7—The Bible (p 161–234)
Week 4 9 August
Area of questioning 8—Creator God (p 235–286)
Week 5 16 August
Area of questioning 10—Prayer (p 303–331)
Week 6 23 August – Area of questioning 11—Life after death & What comes next for me? (p 332–

   

 

I know it is early, but I would appreciate it if you could let me know whether you plan to attend this book study.

Ten people already have copies of George Stuart’s book (389 pages) and there are two more on order. So I have another eight that you can order from me for the bargain price of $25.

I look forward to hearing from you.

Ken Williamson

Coordinator

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Book Review: Telling Our Faith Stories

My story and your stories within the great story of the universe.

Kevin Treston

Dr Kevin Treston, OAM has been involved in educational ministry for over 60 years and worked in many countries. He is a member of the Association of Practical Theology Oceania.

Written in the context of a crisis in Western Christianity, a global pandemic that changed social mores and Russia’s invasion of Ukraine, Kevin Treston has provided us with a great resource. It invites each of us to reflect on our own faith journey, note the steppingstones, share the accounts, and observe how they together form ‘the story of the universe…woven into a magnificent and mysterious narrative”.

Life is lived forwards but understood backwards Kierkegaard.

My observation of Kevin over a long period is of a person who has instinctive teaching skills. He is someone who lives every day as a learning experience to which he intentionally adds his own persona and gives witness to a driving force he calls the Divine Presence. But he warns of the limitations of language to describe the nature of all that is God and locking that into an orthodox doctrine.

Kevin takes a refreshingly rational approach, as an ‘insider’ of the faith, towards dogma and doctrine and the part they play in religions. He sees the limits they place on the ‘divine expanse of an inclusive God’ and how they lock out great possibilities for growing our consciousness away from bigotry and sectarianism. Clearly, our faith stories are enriched when we allow our consciousness to evolve as a result of our interaction with new perspectives.

The author has faced many faith challenges including from the Church itself but has refused to be distracted by negativity as he continues to seek after elusive truths and to encourage others to do the same. He unpacks many key doctrines and throws light on emerging questions about the universe and the ‘evolutionary progression of all things’ and how Jesus has bequeathed to us a new consciousness, ‘a prophetic dream’ of love and compassion across space and time in the face of much gloom and cultural pessimism.

This is a book to enjoy, to study, to share and discuss and to interact with. If it leads to personal reflection on one’s own journey it has served its purpose well. The author manages to take his own Catholic faith journey and demonstrate how anyone regardless of denomination or religion can benefit from pausing to consider where their journey has been and where it may be taking them. I was greatly moved by the depth of critical thinking in this book. A great read.

Dr Paul Inglis, UCFORUM, June 2022

Can be purchased directly from Kevin Treston. Contact Kevin at 07 385 1712 or kevintreston@gmail.com. Cost $25 plus postage.

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Jesus and the Sacrificial System

Dr Peter E. Lewis

The religious culture in which Jesus lived was the sacrificial culture centred on the temple in Jerusalem. It provided the background to his thinking and that of most other Jews including Paul, and the idea of sacrifice continued to influence the thinking of the first Christians. Paul spells this out in his first letter to the Corinthians: “For what I received I passed on to you as of first importance that Christ died for our sins according to the Scriptures.” (1 Cor 15:3)

In the “Scriptures” the prophet Isaiah had written that an individual would be an offering for sin and bear the sin of many. (53:10-12). Jesus took on the role of this individual who became known as the Suffering Servant. In the gospels Jesus says that the son of man (meaning himself) must suffer and be killed. (Mark 8:31). He says he came to serve and give his life as a ransom for many. (Mark 10:44) Accordingly Jesus and the first Christians thought of the Christ event in terms of sacrifice.

In the time of Jesus, animals of various kinds were sacrificed in the temple, which must have been more like an abattoir than a place of worship. Today the whole idea of making sacrifices to appease a wrathful god is abhorrent to modern Christians because it is not in keeping with the loving God that they encounter in Jesus Christ. Even the emphasis on sin seems out of keeping with their experience.

Sin is not all the naughty things that we do from time to time. It is everything that separates us from God. Paul said something similar in his letter to the Romans: “Everything that does not come from faith is sin.” (Rom 14:23b) So if sin is removed, we are with God. As Paul said, “Count yourselves dead to sin but alive to God in Christ Jesus.” (Rom 6:11)

Being alive to God is what is meant by the Kingdom of God. It is not something that happens to good people when they die. By taking on the role of the Suffering Servant Jesus believed that he would bring in the Kingdom of God. According to Isaiah, the Suffering Servant “will justify many”. (Isaiah 53:11b) They will be acceptable to God: they will be with God.

It is important to understand that the sacrificial system was just the background to what needed to be revealed. It was a stepping stone that enabled a further important step to be made. It was the stage on which a drama of revelation could be performed.

In the Kingdom of God everyone is loved by God. With this love there is acceptance, forgiveness, and healing. The key idea is ‘love’ (Greek: agape), which in the New Testament means a self-giving concern for others. Jesus does more than talk about the Kingdom of God: he demonstrates what it is like by caring for others, and he does this in a self-giving way. Actually, he gives himself completely: as Isaiah says, “He poured out his life unto death.” (Isaiah 53:12)

As modern Christians we do not have to sacrifice animals or anything. We can abhor the old system because it is irrelevant today. What is essential is that we follow Jesus’s example and behave in a way that overcomes selfishness. We must not be self-centred but open to the world, and love as Jesus loved. The key idea in Buddhism is overcoming self, and this is also what Christianity is about. The Buddha was not interested in gods, but Jesus used the prevailing Jewish system to reveal the loving God that he believed in and which Christians believe was with him and in him.

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Thanks for the great response

Request for your church connection

Clearly many of our subscribers are ‘refugees’ from the Church or not involved with a congregation now and could not tell us the name of their congregation. But many are also remaining within the Church and managing somehow to sustain their progressive perspective. From the many responses we received to our request for information, we have read personal stories of journeys which were often very challenging, even sad. It is good to know that the UCFORUM is meeting the needs and interests of so many people. Even though we did not intend to identify people in this process a few have used the Reply button to share their details with everyone. Special thanks to those people. We have been able to add to our list on the front page of the blog showing places that have members of our UC Progressives Network. This invitation remains open and we welcome further responses.

Thanks,

Paul

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Book Review: Does Australia Love its Neighbours?

Lived experiences of Queenslanders working with people seeking Asylum.

 

 

Compiled by Rebecca Lim

Edited by Brigid Limerick and Fiona Hardy

 

 

Article 14 (1) of United Nations Declaration of Human Rights adopted in 1947 provides a guarantee to the “right to seek and be granted asylum in a foreign territory”. But the declaration leaves it up to each country to constitute its own definitions of ‘asylum seeker’, or ‘refugee’ and construct its own policies on treatment.

Rebecca Lim is a Brisbane-based immigration and community engagement practitioner who co-founded the Brisbane On Arrival Refugee and Asylum Seeker Response Group. Together with Dr Brigid Limerick, former Associate Professor of Education at QUT, Dr Fotina Hardy a qualified social worker, and 17 other writers have produced a very timely publication. A significant number of refugee related organisations related to the work of Rebecca and her team, often themselves becoming better informed by the relationship. The result is a collection of first-hand, experiential accounts of episodes in one of the most important contemporary issues challenging the world. Clearly, Australia has not demonstrated that it adheres to international humanitarian and refugee laws.

One doesn’t read a book like this for entertainment or relaxation. It provokes and stimulates and draws out the emotions because of the hard truths it presents. From the highs of the huge public response in demonstrations and voice to the lows of ever harsher government retaliation, this material will challenge readers to evaluate their own position on refugees.

So many of these stories have never before reached the public – so much of the cruel depth of treatment has remained hidden. So much of the immense cost has been buried. They are stories of an Australian government that had increasingly made ‘detentions’ more unbearable while distancing itself from the lives they were crushing.

Nevertheless, the book offers hope and solutions that would change the context and mindset towards integrity and humanity. It is an acknowledgement and exposure of the issues as well as a recognition of the volunteers while being a plea for compassion and justice. It is also an appeal to Australian governments to get back on track with the historical commitments to refugees established by Menzies and championed internationally by successive Labor governments.

This book should be read and understood by every thinking Australian. Any Australian who has an ounce of compassion for refugees should do a close reading of these case studies. Every Australian who has no feeling for people seeking asylum as refugees should read it in order to reconsider their position.

The work goes on through many faith-based and other groups and individuals including the Indooroopilly Uniting Church Refugee and Asylum Seeker Hub, the St Vincent de Paul Queensland Social Justice Committee and others acknowledged in the book.

Highly recommended.

Available from:  Gregory D’Arcy for $25 (Concession $20) plus postage. Any money from this book will be returned to the refugee community.

Paul Inglis, June 2022

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From our Explorer Friends at St Lucia Q.

 

St Lucia Spirituality Group
Newsletter June 2022GreetingsThomas Merton (1915-1968) was a Roman Catholic Trappist monk, poet, and prolific writer on spiritual and social themes, and one of the most important American Roman Catholic writers of the 20th century. James Finley, who we know as one of the leaders at Richard Rohr’s Center for Action and Contemplation, was a student of Merton at Gethsemani, Merton’s monastery in Kentucky for several years. He subsequently wrote Merton’s Palace of Nowhere, featuring and interpreting Merton’s writings.

In this book, Finley examines Merton’s interpretation of the true and false self, concepts proposed by the psychologist, Carl Jung, but further developed by Merton.

There is a great paradox in that each of us constructs our identity based on our own ego’s view of ourselves, our family and societal expectations of us, and our belief in our own independence, our autonomy. Yet this is not our true self as expressed by Finley:

“The issue is not what my father thought of me, nor my mother, my wife and others thought of me, the issue isn’t really what I think of me. The issue is can I join God in knowing who God knows that I eternally am before the origins of the universe hidden in God forever.”

Initially, the difficulty is that for most of us we don’t even think that our concept of ourselves is ill founded; as Merton says, “is unknown to God”. Merton continues: “This is the man I want myself to be but cannot exist, because God does not know anything about him. And to be unknown of God is altogether too much privacy.”

When we studied Anthony de Mello’s book Awareness in our discussion groups in the church hall in 2019, we wrestled with de Mello’s question “Who Am I?” Until we could grasp that concept and recognise our true self, de Mello said we could not be free.  Or as Marianne Williamson wrote, so often quoted by Nelson Mandella, we could not let our own light shine. We continued to struggle with these concepts in our initial Butterfly series meeting on Waking Up.

How can we recognise our true self? One way is to meditate.

At our next meeting we will explore Finley’s writings further and examine these ideas, and learn about Christian Meditation –its history, how to meditate, its difficulties and benefits.

As we have reported previously, there is a trade off between holding physical meetings and Zoom meetings and we have decided, until we can resolve our location and technical issues, to continue with Zoom meetings for the time being.

Butterfly Series – Next Meeting – Introduction to Meditation

Our Episode 9 meeting on Meditation will be held on Zoom at 6:00pm AEST on Tuesday 21 June. To register your attendance, please email John at jscoble@hradvantage.com.au.

If you would like a copy of our pre-reading material, simply email us. It is also available on our Facebook page. There is no obligation to join our meeting.

Butterfly Series – What’s Next?

Our practice has been to introduce the content of our meetings through our newsletters and then provide pre-reading material to those who register for our meetings on Zoom. However, we are aware that there is interest in our activities amongst some who observe from a distance or who do not wish to participate in Zoom meetings. Consequently, we are examining some options whereby we can access relatively short videos through links to the internet so that anyone receiving our newsletter can watch them if they wish. In this way, we can disseminate the material we are considering more widely. Those who wish to examine these ideas further can then meet for discussion online via our Zoom meetings. Or over coffee.

If you are aware of any videos or podcasts we could use for this purpose please let us know.

 Our Facebook Page

The St Lucia Spirituality Group is a community seeking to develop a more mature understanding of what lies at the core of spiritual beliefs, embracing explanations for the nature, meaning and purpose of life. We currently have 35 members, of whom about half are active. Interaction is the lifeblood of a community. Therefore, we wish to encourage you to make posts on Facebook about questions you are considering, books you have read or interesting podcasts you have listened to. Furthermore, we would ask you to invite friends who you believe may be interested in spiritual enquiry and development to join us. You could share this newsletter and invite others to our next meeting.

We invite you to find our FB group by clicking on this link, it will take you to our page where you will be able to apply to join.

If you are not a Facebook user, we can help you set up your account with maximum privacy, you can be anonymous and even use a nick name or an alias if you wish. Consult Robert or John if you want help.
You can also contact us by email slsg4067@gmail.com.

Go well…
John Scoble & Robert van Mourik

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Places: The Avenue Uniting Church, Blackburn VIC

Seeking a Fairer World:
Peace, Justice and the Environment.

1. Monthly Vigil
Monthly Vigil in support of people seeking asylum in Australia.
On the second Sunday  of each month, we meet after the morning church service in the Avenue Centre, to focus on our concerns about Australia’s treatment of asylum seekers.  We discuss media items on the current situations, spend some time in prayer and frame letters to parliamentarians expressing our concerns and requesting a fairer deal for people seeking our protection.

2. Justice for all, compassion for those in Need.
Support for people seeking asylum in Australia through our participation with nearby Uniting Church congregations in the Outer Eastern Seeker Network.  Under the auspices of UnitingCare Lentara Asylum Seeker Project we raise funds to provide accommodation and household expenses for asylum seekers living in our local community.
The Network has operated since 2002, financially supporting and advocating for asylum seekers.  Members of the congregation are invited to financially support the project.
We also provide practical assistance by collecting toiletries and household cleaning products and household items for asylum seekers released from detention into the community.

3. Action
We publicise and act on social and political issues of concern to the Uniting Church in Australia as defined by the Assembly Uniting Justice and the Synod Justice and International Mission Unit.

4. Seeking
We seek a fairer world through our support of the Fairtrade initiative.  We endeavour to serve Fairtrade tea and coffee from our kitchen and encourage everyone to seek out the Fairtrade logo when purchasing tea, coffee and chocolate.

5. Recognition and Respect.
In the spirit of reconciliation, we honour the original custodians the land on which the Church is built, the Wurundjeri people of the Kulin nation, their elders, past and present.

6. Care for the planet and all its inhabitants.
We encourage our congregation to care for our environment by treading lightly on the earth and to live simply, so that others may simply live.

7. Faith in Action.
Each month we focus on a specific project or activity as we seek a fairer world.  This could be practical assistance or a special second mile offering for an emergency appeal or a project brought to our notice, example being Wesley Mission Lifeline,  Frontier Services and Uniting Care Connections family services.
In addition we conduct special appeals each year for the Christmas Bowl, the SHARE Lenten appeal and SHARE Winter community appeal.

Contact Ken Turner Social Justice co ordinator for more information.
Telephone:  9878 6887

About us

William Stone Pipe Organ (1879)

Going the Second Mile

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Request for information (voluntary)

Thank you for journeying with us.

With the steady and continuous growth of the number of subscribers to the UCFORUM we are keen to know where you come from. This is a voluntary exercise and in no way will your name be linked to a location on our blog. Two questions:

  1. If you attend a church we would like to add this detail to our list on the blog.  Name of Church, Location and Denomination?
  2. Where in the world do you live? Country, State, Town?

Of course, if you want to tell us more or send a photo, or tell us your story and interests we are very interested. We want to make sure our posts are matching interests and needs.

If you want to share an opinion, something you have read, or an experience that we can post and share please drop it on us.

If there is a link relevant to progressive christianity that you would like us to consider adding to the blog, please give us the details.

Send any of this information to psinglis@westnet.com.au

Regards,

Paul

Dr Paul Inglis, Moderator, UCFORUM.

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A more Credible Jesus of Nazareth

Thanks to Tim O’Dwyer for drawing our attention to Lloyd Geering‘s work once again. The recent opinion post with a description of progressive christianity has provoked considerable thinking in our growing subscriber list. This time we are looking at an article in the NSW UCA Synod’s paper Insights  from 2011.

Lloyd Geering, St Andrews Trust

Christianity without God

The visit to Sydney of a grand old pioneer and brilliant scholar of progressive religion has prompted me to study this booklet which he has written as a summary of his three lectures on the subject.

In 50 pages Professor Geering presents a succinct statement of all the wisdom I need to support my decision to relinquish the antiquated Christology still being promulgated today by most institutional churches.

It has also provided me with a summary of all the material I need to reconstruct my portrait of a more credible Jesus of Nazareth.

With characteristic forthrightness, Geering has presented a Jesus we have hardly ever known; he has documented the waning of orthodox Christian belief and in its place he has described the emergence of a Christless Christianity.

Surprisingly he reveals that this apparently new approach to a Christianity without Christ finds its origins among the followers of Jesus of Nazareth — but only in the few decades immediately following his death. (This was at a time before the church had the chance to make claims about a virgin birth and a physical resurrection, or elevate him to God’s right hand, or bestow upon him divine status, or credit him with miraculous feats in defiance of natural laws, or endow him with salvific powers.)

In doing so Geering has used the latest method of searching for the most reliable evidence about the historical figure on whom Christianity was founded. Approximately 200 independent world-renowned scholars from differing disciplines, including Geering himself, came together in continuing convocation to form the Westar Institute, which adopted this research methodology.

In the Institute’s Jesus Seminar, the scholars found that the truly human Jesus had been hidden under layer after layer of Christian fictions.

The trip of Mary and Joseph to Bethlehem, the shepherds in the fields and the three wise men were all stories that were created around the latter half of the first century in order “to satisfy growing theological interests”.

Probably only an estimated 19 per cent of sayings attributed to Jesus by the gospel writers were thought to be authentic.

The real Jesus was neither intentionally the founder of an institution nor was he divine. He was a Jewish sage whose one-liners and stories about how to live were addressed to his fellow Jews but which, once memorialised, spoke universally to the human condition.

The Church itself largely created the portrait of the divine Christ, which became frozen after the first two or three centuries of the Christian era.

Nobody has yet found how the Church began. The studies lean towards the idea that it was the work of grieving followers of “the Way”, who were endeavouring to find meaning in the tragic death of their charismatic friend by looking for predictions of his sacrificial life in their Jewish bible, the Torah.

Despite the fact that the gospel record does not provide a substantially reliable account of who Jesus was and what he said and did, it has been possible to use it in conjunction with other ancient documents like the Didache and the Gospel of Thomas to describe what Geering calls “the footprints” and “voice prints” of the historical Jesus.

And, although this has meant the discrediting of much of traditional Christian doctrine and the “decline of Christianity”, it has provided a new foundation for Christian practice.

Far from being a relentlessly deconstructionist approach to traditional religion, these studies acknowledge the fact that the passing away institutions of Christianity have shaped a whole civilisation, given the world a Divinity which was and still is “an ultimate point of reference in terms of which all else is grasped” and helped people “practise their highest values” as Jesus must have done.

Lying deeply buried in cold orthodoxy, however, the real essence of what inspired the first disciples has been sensitively unearthed.

This way of loving and being has been minimised by a misrepresentation of the life of Jesus, whose words and actions have been masked by an ecclesiastical system.

This system was in many respects inconsistent with what Jesus said. But, underneath the mythical framework, the essence has remained.

It is ready to be revived and reclaimed by those who are willing to attempt to do what Jesus taught without relying on divine help from an imaginatively created Christ figure to do it.

In conclusion, Lloyd Geering throws down the gauntlet to modern-day followers of the Way, whose task is to keep the mission of Jesus alive and to witness to unconditional love in human relationships — which is what Jesus called the reign of God.

Eric Stevenson is a retired Uniting Church minister and Coordinator, Centre for Progressive Religious Thought (Sydney), www.cprtfreedomtoexplore.org.au.

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PCNV Seminar and Zoom session

REMINDER

The Church Triumphant as Salt
“Becoming the Community Jesus Speaks About”
with Rev Dr Sally Douglas
Sunday 29th May 2022 from 3:00pm to 5.00pm at
Ewing Memorial Centre of Stonnington Uniting Church
Cnr of Burke Road & Coppin Street, Malvern East

The Jesus community is called to be the salt of the earth, a metaphor that contains rich and disruptive challenge. Salt is little. We weep salty tears and grow up in dark salty wombs. Salt preserves. Salt draws out taste and too much salt spoils everything.

With scholarly insight into the biblical text, early church writers and theology, as well as her pastoral experience in ministry, Sally Douglas invites us to wrestle afresh with the metaphor of being salt. Here we discover a call into discipleship that is free from the success criteria of consumerist culture and free from nostalgia

Download the flyer HERE
The meeting will also be live streamed via zoom for those unable to attend physically.  See Link below.

Click here for the Zoom Link at 3.00pm

For further information email info@pcnvictoria.org.au

Rod Peppiatt  – PCNV Secretary
For past events click on links to PCNV website or YouTube channel.

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Opinion: Hell in the here and now

Voting for hell.

If in the last election you voted for the Liberals, the Nationals, One Nation or the UAP you voted for hell.

Some progressives think that hell does not exist. However, if you work with and for the most marginalized people in our society you know that it does. Hell is the rubbish dump, just beyond our fine city walls, where we dump the poor, those on government unemployment benefits, asylum seekers, people with disabilities, people with low incomes or insecure work; the list goes on and on.

Yet we are one of the richest countries in the world. We don’t need to have people dumps. There is enough for everyone to gather round the table and to be fed with abundance.

But that would mean the rich would have to pay their fair share of tax. “Communism” cries the Liberal voter, the National voter, One Nation and UAP. No, it is called progressive taxation and is one of the bases of a functioning democracy.

It would also mean an end to cronyism, corruption and undue influence in high places. No wonder the Liberals and Nationals opposed an effective Federal Independent Commission Against Corruption.

Last week we elected a new Federal Government. If they deliver on their promises, the people dump will be smaller, but the pressure on Government will be tremendous. The rich and unscrupulous are powerful in this country and they control much of the media. They will hound this government, and if they cannot find weaknesses, they will invent them. We need to actively encourage this new Government and keep reminding them that we want no one left behind.

Now that the election is over, we cannot just sit back and hope change will come. We need continually to work with the most marginalized to ensure that their voices are heard. The reign of love in which no one is excluded does not depend on Christ arriving on a cloud, but on us each doing our little bit.

Len Baglow

Facilitator, Against the Wind, A new advocacy organization that you are welcome to join.

Details at  https://woden-valley.uca.org.au/groups-and-activities/against-the-wind/

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Roger Wolsey on Progressive Christianity

Some people confuse progressive christianity with all kinds of other progressive notions… but it is a unique use of the word ‘progressive’.

Progressive Christianity is the evolution of liberal Christianity. Liberal Christianity was a modern-era movement that was a fruit of the Enlightenment, which embraced academic biblical scholarship, and deferred to the authority of contemporary science. While open-minded in many ways, it was patriarchal, elitist, and ceded too much clout to the tentative insights of science.

Progressive Christianity is a post-liberal movement that seeks to reform the faith via the insights of post-modernism and a reclaiming of the truth beyond the verifiable historicity and factuality of the passages in the Bible by affirming the truths within the stories that may not have actually happened. Progressive Christians are open to the reality that God is vitally at work in other world religions; that Christianity doesn’t have a monopoly on the truth; and that it’s best to take the Bible seriously, but not always literally. Progressive Christians also tend to be pro-gay and view salvation more as a here and now phenomenon and not merely “where we go after we die.”

Progressive Christianity represents a post-modern theological approach, and is not necessarily synonymous with progressive politics.[1] It developed out of the Liberal Christianity of the modern era, which was rooted in enlightenment thinking.[1] As such, Progressive Christianity is a “post-liberal movement” within Christianity “that seeks to reform the faith via the insights of post-modernism and a reclaiming of the truth beyond the verifiable historicity and factuality of the passages in the Bible by affirming the truths within the stories that may not have actually happened.” (Roger Wolsey – Author, ‘Kissing Fish: Christianity For People Who Don’t Like Christianity’)

Who is Rev Roger Wolsey? 

Author, Spiritual Director, Soul Coach

“I’m a certified Spiritual Director through the Spiritual Direction Program of Benet Hill Monastery, an ordained pastor in the United Methodist Church, and an advocate for progressive Christianity. I earned a Masters of Divinity degree from the Iliff School of Theology and am the author “Kissing Fish: christianity for people who don’t like christianity.” I’m currently working on a new book – stay tuned!

I don’t pretend to be fully whole, saintly, perfect, or enlightened. I’m a work in progress who’s learned some things, often the hard way, that I am called to pass on. As I continue to evolve through life, I identify as a Christian mystic—or as a mystic who happens to be Christian. I hold an inclusive, inter-faith perspective, and don’t think that any one religion has a monopoly on Spirit, truth, love, grace, or God.

“I embrace all human beings as fellow children of God who are fully loved by the Creator just as they are. I’m here to support the Divine in us all. I foster Wholeness — in Body. Mind. Soul.

“My work can be summed up as helping you to:

Know Yourself.

Love Yourself.

Love Others & The World.

 Let’s work together Soul 2 Soul.”

Kissing Fish can be followed on Face Book at Kissing Fish Book | Facebook

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Merthyr Road, New Farm (Q) Explorers next session

Everyone is invited to join in at Merthyr Explorers on 25th May.
Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.
A donation of $5 towards costs is appreciated as we do pay for the cleaning and give a donation to Merthyr Road Uniting Church each year for the use of the facilities.

We are moving into workshop/discussion groups this time and the following from Rev Dr Cliff Hospital is the background to the discussion. The focus is on Part B of this material, so a pre-reading of that is essential. Part A is for those who have the time and want to explore the way we interpret scripture.

Desley

Resurrection: Further Thoughts

Part A: Interpreting Scripture

 It might be helpful to set a wider context for the discussion I initiated last month.   Initially I think it is worthwhile to consider somewhat systematically the understanding of interpreting scripture that is the basis of my presentation; I didn’t want to make it the foreground, since that would have undercut the flow of my discussion of the issue, so I just mentioned some of the points in passing.  But if one of the major issues for contemporary Christian thinking is about how to understand the role of the Bible in developing an authentically Christian life, then laying out some principles appears to be in order.

The first point to make is that not all Christians give primacy to the Bible as authoritative in Christian life.  This is a peculiarly Protestant emphasis, developed initially by Luther due to his distress at what he saw happening in the church of Rome.  In his training of Augustinian priests, he was assigned the task of teaching the Bible, and it was his reading of Paul’s letter to the Romans that set him off.  The position of Rome was that the church was the central authority.  It alone, through its recognized scholars, was able to develop the basic intellectual underpinnings of the church’s life.  This did not mean that the Bible had no place in the Catholic scenario.  It rather meant that the Bible had to be interpreted and supplemented by appropriate experts.  To just allow anyone to read the Bible and try their own interpretation—a heretic is, literally, one which chooses (to make his or her own interpretation)–would lead to the dangerous loss of unity in the church.  This position also has the effect of implying that one’s salvation depends on believing the right thing, and this tended to be taken up by the Protestants.  And if on the Catholic side, to believe the wrong thing could mean that one would be subject to the Inquisition and its barbarism, on the Protestant side, it could mean being subject to a heresy trial and defrocked.  But what was crucial for Luther was that he saw the evident corruption in the church as due to loss of the central vision of the gospel, which was in turn a loss of the prime authority of the Scriptures.

 

Second, it is important to emphasize that most of the major religious groups that we call world religions developed what Christians have called a canon of Scripture, a people’s body of shared texts accepted as authoritative for the community. And this development was a long process.  In the case of the Christian Bible it was complicated by the fact that it involved assuming the Hebrew Bible, which was a compilation texts accepted as authoritative by the Jews (and a selection of its own documents was then added by the church).  But it wasn’t mainly the Hebrew Bible that was used; it had been translated into Greek, in a text known as the Septuagint, in which form it was used by many Greek-speaking Jews living outside of the land of Judea, scattered across the eastern Mediterranean and beyond.  But these two texts were not identical in their arrangement.  The Septuagint followed the order of books found in the Christian Bible: beginning with the Pentateuch, followed by a set of historical books, then a set of poetic and wisdom books, and finally a long series of proclamations by a class of religious specialists called prophets.  In the Hebrew version, known by the acronym Tanakh, there are three sections: Torah (identical with the Pentateuch), Neviim (the books of the prophets), and Ketuvim (“writings,” a kind of grab bag of all the rest: historical books, psalms, proverbs, etc.).  That the Septuagint followed a roughly historical trajectory from the creation, to the formation of the covenant with Abraham, and through the history of the people of Israel from the Exodus to the events to which the prophets were responding, meant that the expectations of the prophets could be seen by Christians as leading directly into the event of the coming of Jesus as the Messiah, as recorded in the New Testament (better: “new covenant”).  This could also be given an interpretation of a progressive revelation, with the laws of Moses seen as being refined and improved by the ideas of the prophets (some early modern critical scholars saw the prophets as inaugurating a stage of “ethical monotheism”), and then leading into the full revelation in Jesus Christ.

The order in the Tanakh leads to a different scenario:  the foundation is the Torah (and this is reflected in the fact that today in Jewish synagogue services, these five books are read through every year; the other books of the Tanakh are not part of the synagogue ritual); and this is followed by the Prophets, who are understood as God’s messengers conveying God’s judgment on the people for their lack of faithfulness to the laws of the Torah.  The other writings are rather in the background, providing context to Torah and Ketuvim.

I present this sketch just to make the point that how the scriptures are read can be affected by what appear to be rather small matters.  But add this point: that the compilation of the specifically Christian texts which resulted in an agreement on what comprised the New Testament took several centuries.  And there were always people around who objected to certain books: Luther famously called the letter of James “an epistle of straw;” and many scholars over the centuries thought that Revelation was too bizarrely crazy to be of help.  (And, of course, the obsession among fundamentalists over the last couple of centuries with using the symbolism to explain current events, to the extent that Revelation is arguably their most important book, gives some support to scholarly caution.)   But as well, the investigation of other early Christian texts that were not accepted in the canon has led scholars to the conclusion that there was originally a much wider range of interpretations in the church of the significance of the life of Jesus.  Feminists have noted the extent to which the materials we have reflect a patriarchal culture; other texts make greater use of female symbolism.

Beyond these two points—the extent to which the Scriptures are the primary authority in a religious community’s life, and the complexity of the socio-political background to the formation of an agreed upon text—it is worthwhile to think a bit about how the texts have been used.   At a popular level, one can reasonably assume, people did not discriminate; they just accepted what they heard or read.   Fundamentalists reflect a more articulated stage, beyond mere acceptance, in which people say something like:  the Bible is the word of God.  God is truth, God cannot tell a lie, so the Bible must be true—literally accurate.  How can I then decide that some bits—the story of the creation of the world, Noah’s ark, the tower of Babel—are not historically accurate?

At the level of sophisticated thinkers it has long been accepted that not every verse is equally true, equally authoritative.  The way in which some texts are accorded greater weight than others is perhaps demonstrated most clearly by the traditional position of the Jewish rabbis, the descendants of the Pharisees in the period following the fall of Jerusalem in 70 C.E., and the major leaders of the Jewish communities across the world for the last two thousand years.   They distinguished between two different kinds of material: halakhah, “walking” and aggadah, “narration.”    The former was the term used to refer to the 613 laws included in the Torah whereby the people were to guide their life.  This was clearly central to, normative in, the life of the community.  The other material is very wide ranging—psalms, used in the worship of God; traditional history—including a fair batch of stories of community heroes, such as the patriarchs, military leaders, kings (in many ways these are like Norse sagas, or the epics of Greeks, Romans and Hindus, or the indigenous Australians’ stories of the Dreaming); the utterances made by prophets to the community in judgment and encouragement; wisdom literature such as Proverbs, Job and Ecclesiastes–more general thinking about the nature of human life.   Although this material was often very interesting and provided illustrations of how the community understood the nature of the good life, it was not central.  What was central for the rabbis was the community’s faithfulness to their covenant with God in adhering to the injunctions and prohibitions of halakhah.

Another set of contrasts then comes into play with respect to following these laws: Mishnah and Midrash.  The laws as presented in the Pentateuch are scattered unsystematically throughout these five books.   Mishnahs were books that were developed to organize materials into various general topics.  The most famous of these, by Rabbi Judah, c. 200 CE, contained six large sections, which included: agriculture; the Sabbath and the festivals; women–marriage and divorce; damages–property, inheritance; sacred things–the temple, etc.; and ritual purity.   Midrash, meaning “inquiry, investigation” is the kind of thinking that Christians have called “exegesis” or more broadly, “interpretation.”  One of my Jewish teachers at Harvard said that the source of midrash is an irritant—e.g., lack of clarity, an apparent disagreement between two different laws, or a situation in which the commentator finds the ethical principles expressed no longer acceptable (a classic example is story of the binding of Isaac, in which God asks Abraham to build a sacrificial altar and then kill his son).  But more extensively midrashes are commentaries in which it is acknowledged that the written torah needs to be reinterpreted to deal with new and different circumstances.

This leads us to another pair: written torah and oral torah.   There is a nice little story that makes the point.  Moses is taken in a kind of time-warp to the academy of the great rabbi, Akiba, in the second century CE.   He is quite mystified.  The rabbinic students argue vociferously with one another, and Moses has no idea what they are talking about: all these new words, all these situations that he doesn’t understand at all.  Then at the end of the session, he is somewhat gratified, but still quite mystified, to hear Rabbi Akiba say: “This law was given to Moses at Mount Sinai.”

The point that is being made, somewhat paradoxically, is that the laws stay the same, and at the same time are continually changing.  Or to put it slightly differently: there is no written torah without oral torah.   Halakha, walking, is a short-cut for acting in the way God has mandated for the community (“walk in the way of the Lord”).  At any point in the life of the community, the commandment to action comes via the judgment of the great rabbis who are committed to a rigorous process of determining what a particular law involves at that specific time.

What this process clearly involves is a determination of what is central to the life of the Jewish community, and a process of contemporization in which the implications of a particular law are for the individual and community.

This clearly articulated process provides a good way of looking at how Christians look at the Scriptures.  Against the background of the Jewish community, Christians are focussed on the gospel, the good news of God’s reign—a vision of the world as God intends it for us in the realization of our full humanity–as mediated via the life and teaching and death of Jesus.   As Luther said, the central principle of interpretation for Christians is that it is Christo-centric.   He appears to have read this mainly via Paul.  I would argue that it is best to understand it via three major presentations: that of the Pauline letters, that of the synoptic gospels, and that of the gospel of John.   From the interplay of these, one can discern a core vision, but it is fairly complicated for these presentations involve different approaches.  Paul uses a rhetorical style of argument which presents his understanding of the life and death of Jesus–sometimes rather simply, but often in a highly complex intellectual tour de force; sometimes in response to questions and problems that are evident in particular communities, but at other times, a more general discussion for the church as a whole.   In the synoptic gospels—Mark, Matthew and Luke– the basic mode is the telling of the story of the life of Jesus with the central values mediated via Jesus’ teaching, in short aphoristic statements and via parables—both types of which have the effect of tossing the hearer beyond conventional thinking, providing another perspective best described as living in the context of God’s grace; and via his healings which are implicitly understood as mediated by, and signs of, God’s grace.   In John, usually accepted as rather later than the synoptics, the same mode of a combination of teaching and healing is in place, but the wider theological frame is different in that Jesus is understood via a kind of “high” theology, as the incarnation of the divine logos or word and hence as none other than God–his miracles, or signs, and his death, as a manifestation of the divine doxa, glory.  (The different theological frame is also reflected in the fact that Jesus speaks in a vocabulary that has little in common with the discourse of the Synoptics’ Jesus.)

These three basic corpuses are supplemented by other books, mainly letters from, or attributed to, other apostles—and, of course, the book of Revelation (apocalupsis), part of a series of texts referred to as apocalyptic literature (the gospels of Mark and Matthew each have a mini-apocalypse, in the form of statements by Jesus during the last week of his life indicating future devastations, but also giving assurance of the ultimate triumph of good over evil).   Revelation presents a similar picture but in an extensive exercise of the imagination, in which the history of the times is presented via vivid coded imagery, along with the assurance of the final triumphant consummation of all in God.   In the context of the New Testament, most scholars would emphasize that this speculative piece needs to be understood within the framework of the dominant vision of God’s grace.

One might say that in both the Jewish and the Christian communities the formation and interpretation of scripture involve an exploration of the central values of the community.  In the Jewish case, the exploration of the covenant relationship is focussed on the halakhic materials in the Torah and their application in the life of the community.  In the Christian case, the exploration is more of a new perspective on human life, Gentile as well as Jewish, and an extrapolation from that perspective–of the immense, unfathomed, unconfined grace of God–of the appropriate actions, centred on love for all people, commitment to the well-being of all, within the community and beyond. All mediated by the person of Jesus.

Because the basic Christian vision is exploratory and speculative—as is evident from the different overall perspectives of the three basic corpuses—the ongoing rethinking of that vision in terms of new philosophical thinking in new intellectual environments is not a particular problem.

However, the new circumstances occasioned by the Renaissance and the Enlightenment do impinge on this process in three major contexts.   First the view of the world, and the way in which human values are projected symbolically into the universe; the person who is critically aware of this process may still use the naturally felt power of the symbolism, but is now inevitably aware that the symbols are symbols, the myths are myths.  Second, the socio-political setting has changed radically since the time of the Bible, and it is therefore necessary to rethink how the gospel values are to be applied in new socio-political contexts (this is particularly significant in relation to the treatment of women and slaves, different ethnic and/or racial identities, sexual orientation, perceived sexual identity, and such issues as abortion).   Third, there are situations where the modern scientific view of the universe makes it impossible to accept what has generally been accepted as fact—resurrection, ascension, heaven and hell as locations, angels and demons and their interactions with humanity.

The implications of these factors need to be ongoingly addressed, in detail.

Part B:  A Few additional Points to Consider

I did not explore as fully as I might have the place of the problem of death in Paul and Gerard Manley Hopkins.   I pointed to the way in which the argument in 1 Corinthians, that because Jesus died and was raised, we shall be raised, moves to one in Colossians that because in baptism we have with Christ died to the old life and risen to the new life, we must live as those who are dead to sin and alive to God.   But I did not consider that still behind both of these is the Genesis view that death is a product of human sinfulness, and the resurrection is the mark of the defeat of the last enemy, death.   Gerard Manley Hopkins gives an updated version of this.  In the last section of exploring the “Heraclitean fire,” nature’s bonfire burns on, and the marvel of humanity is quenched, “in an unfathomable, all is in an enormous dark/ Drowned.”  “O pity and indignation!”  That we, precious beings that we are, go in death into oblivion, is an assault on all our sensibilities.  As a result we need the (comfort of) the Resurrection.

It has often seemed to me rather strange that Genesis, and Paul, massively intelligent as he was, following suit, should be persuaded that death was a punishment for sin.  Surely it must be obvious that death is a universal throughout all living beings!  But, of course, there is this point, that as far as we can tell, although some other beings, as part of their success at survival, instinctively respond to the threat of death with fear, and fight or flight strategies, they do not have the highly articulated self-awareness that results in a unique sense of our mortality.  For us, uniquely, death is indeed the last enemy.

So any other ways in which we interpret the implications of the idea of the Resurrection must take this reality into consideration.  More than I have laid out, I think.

However, there is another take on death which is worth considering.

There is a magnificent little poem, “Yaksha,” written by the great Indian poet, Rabindranath Tagore, as a kind of poetic commentary on another poem, one of the most celebrated in Sanskrit literature, Kalidasa’s Meghaduta, “The Cloud Messenger.”   In Meghaduta, a Yaksha, a low-level divinity, is dispatched to earth, and here on earth he pines for his beloved back in the heavenly Yaksha city of Alaka.   He writes beautiful, touching poems, expressing his longing for her, and asks a cloud to carry them to her.  Tagore in his poem suggests that the Yaksha’s condition is preferable to that of his wife, of whom he says:

The poet has given her pining no language,

Her love no pilgrimage–

For her the unspeaking Yaksha city

Is a meaningless prison of riches.

Permanent flowers, eternal moonlight–

Mortal existence knows no grief as great as this:

Never to awake from dreams.

On the other hand:

God has granted that the Yaksha may pound her door

with yearning.

He longs to sweep the beloved

Away on the surging stream of his heart,

Away from the motionless mounts of heaven

Into the light of this many-coloured, shadow-dappled

mortal world.

In his commentary on the poem, the translator, William Radice, notes Tagore’s idea “that the Yaksha’s state of imperfect yearning for perfection is preferable to the perfection itself.”

And further,

[Joy and pain each] need the other.  Hence the paradox that the immortal Beloved/Alaka ideal, which ought to be unalloyed joy, would actually be more unbearable than mortality, since it lacks the power to express itself through pain and yearning.  And hence Tagore’s yearning….   And hence Tagore’s dualism; for perfection unable to enter into a relationship with imperfection would be torment indeed….  The Yaksha is advantaged by his very mortality: his freedom to yearn is a gift from God.

What Tagore is doing in this poem is picking up on a theme which is quite common in the polytheistic traditions of India, that one of the major differences between the gods and human beings is that the former do not know death, and live in perpetually pleasant, paradisal conditions.  We human beings long for such conditions, but they are really only paradisal to us in our imagination and our longing, against the background of the painfulness and mortality of our condition.  To live in such conditions perpetually, with no other possibility, would not be what we imagine it.  We long for a condition where “sorrow and sighing shall flee away,” and where there are no more tears, but to be unable to know sorrow and sighing and tears means that the unalloyed joy would, in fact, be terribly superficial.  So, says Tagore, the human condition is in fact preferable to that of the gods!  Love, joy, pain and mortality all go together, none is what it is without the others.  But further, pain and death are fully as much part of the wonder of who we are as human beings, as love and joy!

One final piece for consideration.

I have recently been writing a bit of poetry.  One poem, perhaps part of a series on various parts of our human bodies, is called “Skin.”   But I begin it with a piece on “brain”:

In the evolution of humankind

from humanoid to

full-blown homo sapiens

it is the massive brain,

together with its protective skull

and its mysterious product,

mind,

that has claimed distinctive dominance.

And justifiably so.

For via its almost infinite network

(Who can count?)

of electrical impulses

the human mind-brain

created the universe—

allowed the universe to blossom

in self-contemplation,

self-analysis,

self-understanding—

at least to some extent—

and to experience wonder

and mystery.

As succinctly as I could put it, this takes some unpacking, and I will not try to explicate it.   However, I have been taken with the fact that in our evolution, in the finding of a niche in the competitive and cooperative venture that is life on earth, we rather puny creatures developed brains that are able to comprehend the structures whereby the physical universe evolves, and eventually evolved us.   (At least, some of us have had the intellectual capacities to see these structures, basically mathematical, and to transmit their insights to others.)  And much of the way life has changed for us, for the better, over the last few centuries, has been a result of the extrapolation of these insights.

But one of the things that has intrigued me from when I was about six or seven, is that there are limits to our understanding.  I realized one afternoon, mind-wandering while I was trying to take a nap—which I could not do in those days of early childhood—that I could not comprehend that the world, spatially, could come to an end.  When I tried to think of that, there was always something beyond!–or that is does not come to an end.  Later, I would extrapolate to say that we both can and cannot contemplate infinity.  Similarly, eternity.  (I love the line from the hymn: “E’en eternity’s too short to extol thee.”)

All of which is to say, that while I cannot comprehend Paul’s spiritual bodies, or think of singing God’s praises or enjoying the bliss of heaven in some non-physical body—aesthetics is so tied up with our physicality—I cannot assert that there is nothing beyond death.  I said that on such matters we are inevitably agnostic.  But there is a further point: that being agnostic is not just a fact; acknowledging our agnosticism is an appropriate humility in the face of mystery.

oOo

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Redcliffe (Q) Explorers next gathering

Greetings fellow Explorers:

Our next gathering will be on Monday, 6th June, when Beth and Bill Heraghty will tell us about their passion for supporting needy school-age children through Give a Child a Chance (GACAC). This is a Vinnies programme focused on providing educational needs for struggling families in difficult times. The group liaises with the 29 State and Independent schools in the Redcliffe Peninsula, Deception Bay and Mango Hill areas, as well as local St Vincent De Paul Community Centres, to identify and reach out to families with children in need of support. The response from children in the program is remarkably positive; the catch-phrase being ‘put a child in a new uniform and you cannot stop them attending school’.

We’ll continue with a discussion of what we mean by ‘doing God’s work’, with reference to Hal’s questioning whether God preceded or followed the Big Bang [the birth of the universe], and whether the spiritual world – and God – may possibly have developed as part of the evolution of life itself. This was circulated in a recent Progressing Spirit post (see link), together with a thoughtful response by Rev. Dr. Matthew Fox, a mystic and regular contributor to progressive Christianity/spirituality discussions:

Progressing Spirit : Be Opened: A Post-Easter Reflection

The issue of how we ‘imagine’ g-o-d is fundamentally critical not only to Christianity but to all religions and faiths, and of course there have been countless books written on the subject. We‘ll be introduced to the left-field but related idea of ‘imagined realities’ developed by Israeli author Yuval Noah Harari in his 2011 best-seller Sapiens, which will be a ‘taster’ for a future and no doubt very robust discussion.

As usual we’ll gather in the Activities Room at the Azure Blue Retirement Centre (91 Anzac Ave., Redcliffe) at 6 p.m. for a cuppa and chat prior to the start of proceedings at 6:30. The Centre management requests that we’re all fully Covid-vaccinated, and it goes without saying that if you have any Covid or flu-like symptoms you’re encouraged to stay at home. If you’d like to come along but aren’t a regular at our gatherings, please give me a call on 0401 513 723 about access and parking arrangements at the Centre.

Shalom, Ian

oOo

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St Lucia Spirituality Group News

Newsletter May 2022

Greetings

Firstly, we are examining the possibility of holding hybrid meetings that enable us to combine a physical meeting, for those who desire it, with simultaneous access to Zoom to enable those unable to attend to participate. There are both physical (suitable venue) and technological (audio and visual) barriers to overcome in order to achieve this. Unfortunately, we cannot report any progress on this ambition, so our next meeting will be held on Zoom.

Butterfly Series – Next Meeting on Episode 8, Showing Up

Our meeting to consider “Showing Up” will be held on Zoom at 6:00pm AEST on Tuesday 24 May. To obtain your preliminary reading material and to register your attendance, please email John at jscoble@hradvantage.com.au.

Butterfly Series – What’s Next?

This meeting will conclude our examination of Wilber’s model of human development as a guide to understanding how we growing spiritually, along with what we understand our growth into maturity as adults looks like. Our meetings have produced thoughtful and constructive conversations that have expanded our views.

Ultimately, we are all looking for a coherent narrative that helps us make sense of our place in the world, that enables us to enjoy fulfilling and fruitful lives. Yet, it can be challenging to reconcile what we now know through academic and scientific research, as well as personal experience, with what we have learnt from our school days about religion.  For example, consider the alternative views of the origin and evolution of our universe or in psychology and social behaviour.

Cognitive dissonance is the term psychologists use when there is conflict between our existing beliefs and new information that we know to be true. There are many theologians who are examining these issues and their work is accessible through their books, podcasts and videos. They lead us in re-envisaging long established ideas that incorporate new knowledge in a way that makes sense to us, that leads us toward a new worldview and thereby enables us to overcome the cognitive dissonance. This can move us towards paradigm shifts in our thinking.

As we embark on examining new topics for our meetings, we shall explore some of these new developments. Just as longstanding beliefs such as the divine right of monarchs, the acceptability of colonialism and slavery, and the subjugation of women have been found to be deficient – even when justified through reliance on literal interpretations of the bible – we can reflect on these new areas of study and determine what we think to be more credible.

Some of these studies re-imagine concepts such as the creation story, atonement theory, salvation and resurrection, for example. As a result, our enhanced understanding can lead us to grow spiritually and to become more fully the people God desires us to be.

We would also be keen to hear from members if they have questions or subjects that they find particularly perplexing or interesting. We want to build the Butterfly Series on the foundation of members’ experience.

Anglican Synod

You may be aware of this synod meeting last week and reported in several articles in the Australian. This synod is the first since the legalisation of mixed marriages in 2017.  There are fears that the opposing views on same sex unions, on the one hand, but also whether or not these unions can be blessed, might lead to a schism in the Anglican church in Australia. There is discussion on these articles on our FB page if you are interested in seeing it.

Our Facebook Page

The St Lucia Spirituality Group is a community seeking to develop a more mature understanding of what lies at the core of spiritual beliefs, embracing explanations for the nature, meaning and purpose of life. We currently have 33 members on our private Facebook page, of whom about half are active.

Interaction is the lifeblood of a community. Therefore, we wish to encourage you to make posts on Facebook about questions you are considering, books you have read, interesting podcasts you have listened to or videos you have seen. Furthermore, we would ask you to invite friends who you think may be interested in spiritual enquiry and development to join us. You could share this newsletter and invite others to our next meeting.

The primary purpose of our newsletter is to supplement our Facebook page and to keep you informed about our activities. We invite you to find our FB group by clicking on this link, it will take you to our page where you will be able to apply to join.

If you are not a Facebook user, we can help you set up your account with maximum privacy, you can be anonymous and even use a nick name or an alias if you wish. Consult Robert or John if you want help.

You can also contact us by email slsg4067@gmail.com.

Go well…
John Scoble & Robert van Mourik

oOo

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A Progressive Take on Resurrection: “Which Resurrection?”

Rev Dr Cliff Hospital

[This was the subject of a seminar presentation to the Merthyr Road, New Farm Explorers Group recently]

It will be clear that in sending out an introduction asking the question, “Which Resurrection?” and then adding this long list of possibilities, I began with something of a red herring.  For the point of my list was, first, to make clear that what Christians usually mean when we talk of the resurrection is the idea that Jesus rose from or transcended death; and, extrapolated from this, that because he rose we too shall be raised at the last day.  But, second, what those who came up with this apparently simple picture understood by it is not clear, for it reflects a composite of disparate strands of tradition available to us in the Hebrew Bible, the New Testament, the Quran, etc.

It is helpful, I think, to look at how these various elements I mentioned fit together.   And a good starting point is to see that they all are a product of thinking, in the form of stories, but also more abstract and systematic ideas, about certain aspects of the human condition—and behind that speculation are profound existential questions.  The questions are rarely there in the texts.  Indeed it is helpful to note that in the earliest stages of our evolution as human beings, it is likely that the questions were not articulated verbally at all, but felt emotionally; for example, as grief, the grief a product of love and expressed in the shedding of tears and in the performing of actions that we call burial.

My mentor at Harvard, Wilfred Cantwell Smith, in 1962 considered what he regarded as evidence of the earliest expressions of religion or faith, a skeleton buried near the biblical Mt Carmel dating from perhaps a hundred to two hundred thousand years BCE.  He makes the point that some scholars have seen this as indicating a belief in immortality.  But he does not find this cogent: “Immortality is a somewhat sophisticated doctrine, a rather late endeavour to express in the form of ideas (human) attitudes to life, death, and the human spirit….I think it would be safer to take this early burial as indicating at the very dawn of human existence, humans, in the presence of the death of their comrade, felt—or, saw: or shall we say, experienced—something more profound  than the animal world for a hundred million years earlier had ever experienced.”

The only example in the Hebrew Bible of this kind of division between the good and the bad is in Daniel 12: 2: “Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.  Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness like the stars for ever and ever.”  This is clearly similar to the Zoroastrian picture, but in the book of Daniel, instead of happening immediately following death, it happens at a culminating point of history as the previous verse makes clear: “At that time, Michael, the great prince, the protector of your people shall arise.  There shall be a time of anguish, such as has never occurred since nations first came into existence. But at that time your people shall be delivered, everyone who is found written in the book.”

However, to complicate the scenario a bit, it should be noted that in later Zoroastrian texts there is evidence of a further development rather like that of Daniel. As the scholar Mary Boyce describes it: “…the last days will be marked by increasing wretchedness and cosmic calamities.  Then, it is generally believed, the World Saviour, the Saoshyant, will come in glory.   There will be a great battle between …good people and bad, ending in victory for the good.  The bodies of those who have died earlier will be resurrected and united with their souls, and the Last Judgment will take place through a fiery ordeal. Metals in the mountains will melt to form a burning torrent, which will destroy the wicked. …The saved will be given ambrosia to eat, and their bodies will become as immortal as their souls.  The kingdom of Ahura Mazda will come on an earth made perfect again, and the blessed will rejoice everlastingly in his presence.” (Hinnells, 244)

It is almost certain that this later Zoroastrian development precedes that of Daniel; and in general Biblical scholars have surmised that these ideas were taken over by the Jews, directly or indirectly, from the Persians, who were Zoroastrians.

There is, however, another strand of Hebrew thinking that feeds into the general picture of the Hebrew Bible and subsequently the New Testament.  If there is this Zoroastrian development of the division, a punishing of evil and a rewarding of good individuals, the Biblical writers tackle the issue of good and evil deeds in another way.  The great prophets whose proclamations are recorded there interpret the devastating invasions by the Assyrians in the 8th century BCE and the Babylonians in the 6th century, as God’s judgment upon the people for their unfaithfulness to their covenant with God.  In this scenario, God made the people of Israel his chosen ones, but being favoured in this way involves a responsibility to be a light to the nations, in keeping the specific laws of the Torah, or more generally, in lives of justice and righteousness, caring for the poor–orphans and widows—and welcoming strangers.  But the warnings of God’s judgment before the Babylonian invasion and the exile in Babylon, are followed by a promise to those in exile of a glorious return to the land.   In Ezekiel 37, there is an account of a vision by the prophet of the people in exile as a valley full of dry bones, which then are brought to life–bone to bone, sinew to sinew, clothed in skin, and then finally “breath came into them and they lived, and stood on their feet, a vast multitude.”  But this vision of a “resurrection” of the people is just one of a set of visions of the return of the people to the land, the rebirth as a second Exodus, Jerusalem and the temple restored, a new Eden.  (e.g, Isaiah 35, 40; Ezekiel 47)

However, although there was a return of the people to the land, the glorious promise was not fulfilled.  Indeed, in subsequent centuries the land of Israel was overrun by the Greeks and then the Romans.  But the hope does not die, and eventually it is focussed in the idea of the Messiah,God’s anointed one, a great King, who will come and rule over God’s kingdom.

What is clear in this strand of tradition initiated by the great prophets is that the vision of human fulfilment is not of individual survival for the good in a paradisal heaven, but in the ultimate destiny of the people collectively, a remnant restored to God in a new covenant.

But by the time of Daniel—probably written around the time of the Maccabean revolt against the Greek ruler, Antiochus IV in the second century BCE–and then in various other books, written later than those included in the Hebrew Bible, but before the time of Jesus–the vision of hope given by the prophets is combined with details that originated from the later Zoroastrians–in particular, that things will get worse, calamities will abound, but eventually there will be the final triumph of good, God’s kingdom will be established, and the good will be raised from death and go to be with God in heaven.

Continue reading

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Recommended Book: About the Making of the Western Mind

Dominion

by Tom Holland, 2019, Abacus, London, 594 pages referenced.

We can highly recommend this book. It is a big read, but totally interesting, entertaining, and history with purpose and punch. This giant of a work of literature tells how Christianity changed the way humans understand life and is superbly written. Paul Inglis, May 2022.

“Dominion tells the epic story of how those in the West came to be what they are, and why they think the way they do. Ranging from Moses to Merkel, from Babylon to Beverley Hills, from the emergence of secularism to the abolition of slavery, it explores why, in a society that has become increasingly doubtful of religion’s claims, so many of its instincts remain irredeemably Christian. Christianity’s enduring impact is not confined to churches. It can be seen everywhere in the West: in science, in secularism, in gay rights, even in atheism. It is –  to coin a phrase – the greatest story ever told.” Publishers comments.

“Written with terrific learning, enthusiasm and good humour. Holland’s book is not just supremely provocative, but often very funny.” Dominic Sanderbrook, SUNDAY TIMES

I purchased from Dymocks for $24.95

oOo

 

 

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Being Loving People: Jesus and the Midrashic Method

Jesus and the Midrashic Method

Peter E. Lewis                                                                                                                1st May 2022

In his important book, Liberating the Gospels: Reading the Bible with Jewish Eyes, John Shelby Spong pointed out that the followers of Jesus who wrote about his life were all Jews. Even Luke, according to Spong, was a convert who was steeped in Jewish thoughts. In trying to understand the Christ Event they searched the Hebrew scriptures for “the symbols and the stories of their sacred past.” (page 309) They were searching for some frame of reference and they found it particularly in the figure of the Suffering Servant as described in Isaiah 52:13 – 53:12. “This figure was clearly used again and again in the developing Christian story.” (page 224) Explaining events with reference to people from the sacred past was the midrashic method that the gospel writers used. The Jewish midrashic technique was “opening the scriptures so that Jesus could be seen as the fulfillment of the law and the prophets.” (page 215)

Spong emphasized that everyone writing about Jesus was steeped in this midrashic way of making sense of it all. Actually every Jew who thought about Jesus would have been caught up in this method of interpretation. What Spong did not realize was that Jesus himself must have thought in this way. It is inconceivable that Jesus was not also steeped in the midrashic way of thinking, and once this is realized a whole new understanding is opened up.

Jesus was not a passive character in the story. He was in control all the way, and he saw his path forward in terms of “the symbols and the stories of their sacred past.” In the article that I wrote last year for Progressive Christianity entitled ‘Jesus was different’ I argued that Jesus identified with the Suffering Servant even before he began his mission at age 30. Jesus believed that by taking on the role of the Suffering Servant he would bring in the Kingdom of God. He would be an offering for sin and bear the sin of many. Through him the will of the Lord would prosper.

Jesus being the Suffering Servant was not a late development in the gospel story. In referring to the symbol of the Suffering Servant, Spong wrote, “This individualized portrait of a nation that was victimized, but nonetheless affirmed by God, was quickly incorporated by the early Christians into the story of Jesus.” (page 251) In his First Letter to the Corinthians written only about 24 years after the crucifixion Paul wrote, “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures.” (1 Cor 15:3) In his mission Jesus stressed that the son of man, meaning himself, must suffer, and in Mark 10:45 he said that he came to serve and give his life.

If Jesus willingly took on the role of the Suffering Servant, what motivated him to do it? I believe it was love. He did it out of love for each and every one of us. It was a self-giving sacrificial love. As Paul wrote in his letter to the Galatians, “I live by faith in the Son of God, who loved me and gave himself for me.” (Gal 2:20) Spong believed that “Jesus lived the love of God. . . That love of God which Christians believe they meet in Jesus has one purpose: It is to invite us to be and to love us into being loving people.” (page 332) This was what Jesus meant by the Kingdom of God.

 

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Opinion: It’s a miracle!! Voicing a pious religious political claim.

A PROGRESSIVE CHRISTIAN VOICE AUSTRALIA

[Ray Barraclough  – a member of the APCVA Management Committee.]

—————————————————-

Voicing a pious religious political claim.

Politicians voicing religious terminology are likely to receive a mixed response. While acknowledging that there is little searching scrutiny by politicians or journalists of religious claims, such claims are not holy writ.

In focus in this article is the Prime Minister’s use of the term ‘miracle’ to supposedly describe God’s sovereign intervention in an Australian election result.

And recently attention has focussed on the Prime Minister’s response to a question raised by a mother’s concern in regard to NDIS funding cuts affecting her family’s care of her four-year-old son who has autism. The initial reported words of the Prime Minister’s response to her question were:

“Jenny and I have been blessed; we have two children who haven’t had to go through that…And so for parents, with children who are disabled, I can only try and understand your aspirations for those children…”

Admittedly, the Prime Minister’s second sentence expressed his concern for the parents of disabled children. But the Prime Minister’s first sentence contained within it mixed theologies.

To unpack that last observation a little, in traditional Christian theology the counterpoint of a blessing is a curse.

Also, underneath the utterance is the implication that to have non-disabled children is a special gift from God, “a blessing”. It can suggest also a shadow side – a blessing withheld from parents not in that category.

What religious terminology then is appropriate for those parents who have a disabled child? Was God responsible for that as well? One could take it further and ask, is every miscarriage then a botched God job?

Anthony Albanese attempted to cover some of the theologically vacuous space by saying that “every child is a blessing”. But the underbelly of the pious claim remained.

Then there is the claim (repeated without any theological scrutiny by the media) that the 2019 federal election result was a “miracle” instituted presumably by the Prime Minister’s God. There is a history to this kind of claim stemming from the Christian scriptures. Without going into detail, a Christian scriptural passage, namely Romans 13:2, seems to buttress this claim by asserting that “[the governing] authorities have been instituted by God”.

Usually it is the victor (or their religious supporters) who claim such a victory as a “miracle”. An anecdote from history. A conservative and devout colleague of Dietrich Bonhoeffer (with this biblical passage in view) sought unsuccessfully to persuade Bonhoeffer that God had raised up Hitler to rule Germany.

Reliable news reports from America indicate that some 80% of white male evangelical voters helped elect Donald Trump as President of the United States. Does that show that the evangelical God has a preference for Trump’s rule? Is that to be regarded as another election miracle?

If the 2019 narrow victory in the federal election was a “miracle”, then statistically the huge margin won by the Labor West Australian government in 2021 was “a greater miracle”. That terminology could be applied too, for Annastacia Palaszczuk’s come far-from-behind win in the 2015 Queensland election.

But the Prime Minister,  given his political theology, seems to have been strangely silent in making what would appear to be reasonable claims for the miraculous for these two election results.

Does God decide who wins in elections in say Australia, Russia or China? Those are legitimate questions raised by the claim that the 2019 election result was “a miracle”.

Such a claim may go down well in fundamentalist Christian circles but mature theology, and a knowledge of electoral history, leads to valid scepticism. And if the forthcoming election leads to a change of government, what pious religious terminology can be used to describe that result?

Ray Barraclough. 

oOo

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Events in May at The Seminary of the 3rd Age, Adelaide.

The Effective Living Centre is a not-for-profit organisation that was established in 1998. Its primary vision is to promote living effectively in our present times and to share with people who wish to broaden and develop their own vision and passion for life.

It is open and available to people of any social, political or religious belief who share our values.

All our programs and events are offered in a conscious spirit of hospitality, inclusion and respect.

The Effective Living Centre is an ongoing community engagement project of
Christ Church Uniting – Wayville
.

Location

Effective Living Centre
26 King William Rd, Wayville SA 5034, Australia

The Seminary of the 3rd Age is an initiative of the Progressive Christianity Network of South Australia.

Now available by Live Stream

  • The costs remain the same: $15 each session, $12 concession, $10 Friends of ELC, Live-stream $5
  • To register go to the HUMANITIX links provided above or visit the Seminary of the 3rd Age web page and click on the booking links.
  • If you have questions, or need more information, please email the Effective Living Centre on office@effectiveliving.org

5th May 7-9pm

Event description

Hans Küng was the renowned Catholic Swiss theologian who greatly influenced the Second Vatican Council (1962-65). He stressed liberation, engagement, and reaching new horizons. For criticising Catholic teachings on papal infallibility, compulsory priestly celibacy, ban on women deacons, he was banned in 1979 from teaching as a Catholic theologian. A pioneer in ecumenism and interreligious dialogue he played a key role at the Second Parliament of the World’s Religions held in Chicago in 1993. Küng launched what is known as the “Global Ethic” calling on all religions to foster peace by practising interfaith dialogue. A “Global Ethic” is not a new ideology or a superstructure which would make the specific ethics of the different religions and philosophies superfluous (there can be no substitute for the Torah, the Sermon on the Mount, the Qur’an, the Bhagavadgita etc). Rather, “Global Ethic” is the necessary minimum of common values, standards and basic attitudes … a minimal basic consensus relating to binding values, irrevocable standards and moral attitudes. The presentation will elaborate on Küng’s understanding of the “Global Ethic” and its implications for interreligious dialogue and ecumenism, peace among nations, political life, economics, etc. It ends with the reactions from selected scholars.

Tonight’s speaker, Mario Trinidad, is a retired practitioner and lecturer in social work. He has postgraduate qualifications in social work, theology with a thesis on Latin American liberation theology, and history with a dissertation on the radicalisation of Catholic missionaries in Guatemala. He spends his time volunteering with St Vincent de Paul Society, Latin American refugee and asylum seekers, the Filipino community, and playing with his two granddaughters, aged 5 and 2.

Book your tickets here.

12th May 7-9pm

Event description

 Michael Dowling will present tonight on the topic What is the basis for creating a better world?

Do you remember the wonderful ABC Radio National program at the end of 1999, called A Thousand Years in a DayEach hour that day, every century from the 11th through to the 20th century was revisited. Hosting the discussion was the inimitable Philip Adams. One panellist was Richard Glover, a noted moral philosopher, author of the preposterously titled Humanity: A Moral History of the Twentieth Century” who inspiring Michael to describe his talk in much the same way; after all his title is “What is the basis for creating a better world?” He will ask, “what in the current world could indeed be “better” than it is and in what way?” Who determines what “better” means in this context? If we decide who is eligible to do this, then we can ask who is responsible for creating it? Some think that only God can bring about “the truly good,” so perhaps we will need to outsource the re-creation to God? Or does the buck stop truly with us humans? How do limited, fallible, often-self-interested individuals work out the answer to a question that transcends their own individuality? Transcendence may require deep humility: a humility that is not thinking less about oneself, but thinking about oneself less.  Whatever we decide about the basis for creating a better world, perhaps we should resist the urge to “go for gold,” seeking to create a much, much better world, with a more modest goal. Perhaps we should aim to create a world that is just a little bit better, because…we just might be wrong.

Michael was raised as a Catholic and studied science at the University of Adelaide claiming that in those days he was “absent without leave from the Christian faith”. Life however eventually led him back to the Christian faith and to share in a new blended family. With his wife Joy they worked as representatives for a number of scientific instrument firms. The question of Christian ministry arose to which Michael found himself saying yes having “developed an almost insatiable curiosity about the intersection between our lived human experience; the workings of the natural world of which we humans form an integral part; the ever-changing scientific understanding of the same; and our understanding of and faith in the God who loves us.” Sadly, when Joy suffered a debilitating illness. Michael became her carer. During this time he undertook aged care chaplaincy with Eldercare, which continued for six years until Joy died in 2018. He is now the minister of the Blackwood Uniting Church where he says “it is not so much that I feel at home here at Blackwood Uniting Church, but more that I have come home. It is a place of warmth and welcome, a place of hearts and minds, and a place for questions and curiosity.” Marrying again, Michael feels that his life has been transformed in ways beyond his imagining.

Book your tickets here.

19th May 7 – 9pm

Martin Samson will present tonight on the topic Jesus the basis for a prototype of applied ethics

The Imitatio Christi is often seen as the path to salvation and many a saint is considered to have perfected a Christ-likeness in their life. The journey of moral ennoblement is part of the Christian life. What is the relevance of the ethical life, in a time of moral-individualism, and how is it to be approached? This talk will ponder these issues by establishing an understanding of the effects of the life of Christ Jesus upon the human condition. Martin will show that an Imitatio Jesu, a path of inner transformation of the person of Faith, is as important for the modern ethical life as the understanding of the virtuous life.

Martin Samson is currently writing his PhD on the Christology of Rudolf Steiner. He grew up in South Africa where he joined the Redemptorist Order. Then, influenced by the teachings of Rudolf Steiner he became an ordained priest of The Christian Community, the religious body founded on Steiner’s insights. He has four adult children and has worked in Australia in various communities since 1992. He is currently not in the Ministry but continues to teach on religious and spiritual themes from his new home in Sydney.

Book your tickets here.

26th May 7 – 9pm

Dr Deidre Palmer will present tonight on the topic Ethics and its source – Freedom, love, justice, peace.

At the heart of Christian ethics, is the call to embody God’s vision for our world, seen so fully expressed in the life, ministry, death and resurrection of Jesus Christ. Christian communities are acting for justice, calling for liberation and working for peace, grounded in the radical call of Jesus for the flourishing of all people and the creation.  In this session, we will explore the source of this passionate commitment in Biblical and theological foundations. I will be exploring the topic through the praxis of the Uniting Church in Australia.  Participants will be invited to reflect on the source of their engagement in their communities and societies. We will together explore the narratives of hope, that are the source and sustaining power of our actions for love, justice, liberation and peace in our world today.

Dr Deidre Palmer served as President of the Uniting Church in Australia from July 2018 until July 2021. As ex-President, Deidre is continuing to teach, preach, and serve on a number of Uniting Church committees. Deidre’s theme as President of the Uniting Church, was “Abundant Grace, Liberating Hope”. She continues to listen for the narratives of liberating hope, that are expressed in the world around us and through the contemporary church. She believes the church is at its best, when its community life and engagement in the world is shaped by the generous hospitality and abundant love of God. Prior to becoming President, Deidre served as Moderator of the Uniting Church in South Australia. (2013-2016). Deidre has been involved in theological education for much of her life. She has served on the faculty of the Adelaide College of Divinity, Flinders University School of Theology and Uniting College in South Australia and Perkins School of Theology, Southern Methodist University in Dallas, Texas. Deidre is also a social worker. She worked for four and a half years with Uniting Communities as a counsellor with their Childhood Sexual Abuse Counselling team, prior to becoming Moderator. Deidre is a member of Brougham Place Uniting Church.

Book your tickets here.

oOo

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Redcliffe (Q) Explorers:

Greetings fellow Explorers:

The way most of us understand our Christian heritage was shaped very much by the events that happened in the 4th Century, three hundred years after the crucifixion of Jesus. However very little is known about the ‘historical’ Jesus, particularly his life before he began his teaching ministry, and even during the brief period of his ministry, most accounts of which have been passed down largely by word-of-mouth and only written down decades after his death.

Next Monday, 2 May (yes, Labor Day in Queensland!) we will listen to Professor Bart Ehrman’s DVD talk about The Historical Jesus, the third chapter of his Great Courses series From Jesus to Constantine: a History of early Christianity. Ehrman outlines what we know, with at least some degree of confidence, about the very early stages in the development of Christianity which he describes as becoming ‘..the most powerful religious, political, social, cultural, economic and intellectual institution in the history of Western Civilisation’.  Prof Ehrman is Chair of the Department of Religious Studies at the University of North Carolina, USA.

We’ll gather as usual in the Activities Room at the Azure Blue Retirement Centre (91 Anzac Ave., Redcliffe) at 6 p.m. for a cuppa and chat prior to the start of proceedings at 6:30. The Centre management requires that we’re all fully Covid-vaccinated, and of course if you have any Covid or flu-like symptoms you’re encouraged to stay at home. If you’d like to come along but aren’t a regular at our gatherings, please give me a call on 0401 513 723 about access and parking arrangements at the Centre.

Shalom, Ian

oOo

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Caloundra Explorers – What is God?

Dear Explorers

We are excited to begin our series of three Gatherings at Caloundra and two book studies exploring the question What is God?

For our first Gathering on Sunday 8 May at 5.30 pm in the Caloundra Uniting Church hall we are preparing what we think will be a very thought-provoking virtual Q & A with Rev Gretta Vosper (West Hill United Church in Toronto), based on her book With or without God: Why the way we live is more important than what we believe. Gretta describes her role as ‘irritating the church into the 21st century’. We will conclude the evening with a shared meal, so bring a plate.

I have obtained 20 copies of Rev George Stuart’s book Starting all over again? Yes or No? which we will be using for our first book study starting on 19 July. Copies will be available at the Gathering for a very good price of $25. There is a review at: ucforum.unitingchurch.org.au/?p=2458.

We are hoping you will be able to attend as many as possible of our three Gatherings and two book studies, which I will advertise throughout the year. If you know of anyone not on our email list who might be interested, please tell them what we are doing this year.

To start your exploration of What is God? here is a quote from Ludwig Feuerbach (1851): God did not, as the Bible says, make man in His image; on the contrary man, as I have shown in The Essence of Christianity, made God in his image.

Ken Williamson

For the Planning Group, Caloundra Explorers.

oOo

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Events at New Farm Q and St Lucia Q

Merthyr Explorers at New Farm

Our next gathering on 27th April will be facilitated by Rev Dr Cliff Hospital, who has given us this ’taster’ of what we will be exploring.

A Progressive Take on Resurrection: “Which Resurrection?”

My argument will be that in order to arrive at a critical take on the resurrection event and its implications for Christian faith and life in the contemporary world we need to begin with an honest awareness that traditional orthodox Christian thinking reflects a composite of disparate strands of tradition available to us in the Hebrew Bible, the New Testament, the Quran, etc.

So, to explain the question “Which Resurrection?”:
Is it the collective resurrection of the people Israel (Ezekiel 37)?
Is it the raising of dead individuals on the last day–the day of judgment–shared by the Pharisees, but not the Saducees, by Christians following Paul in 1 Corinthians 15: 51-52, by Muslims following many passage in the Quran such as sura 78: 17-40?
Is it the thinking reflected in Jesus’ words to the good thief crucufied with him:  “…today you will be with me in Paradise” (Luke 23: 43)?
Is it the earliest accounts of resurrection appearances of Jesus found in Paul’s letters, and most fully in 1 Corinthians 15: 3-8, which includes the appearance to Paul himself?
Is it the apparently related distinction made by Paul later in 1 Corinthians 15 between a physical body and a spiritual body (the latter being the body of the raised dead)?
Is it the resurrection as depicted in the gospels and Acts 1, with forty days of appearances (little in common among the accounts) culminating in the Lukan narrative of Jesus’ ascension into heaven from Bethany (Luke 24:50) or the Mount of Olives (Acts 1:12)?

I will attempt to develop a plausible account of this diversity; thus Part A.

Part B of my talk will look at a variety of modern expressions of resurrection faith and hope that I find persuasive in the light of our conclusions in Part A.

Cliff

Everyone is invited to join in at Merthyr Explorers on 27th April.
Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.
10 am for morning tea (a few contributions to this will be welcome)
10:30 we begin our exploring of the topic.
A donation of $5 towards costs is appreciated as we do pay for the cleaning and give a donation to Merthyr Road Uniting Church each year for the use of the facilities.

Desley

St Lucia Spirituality Group

Firstly, we apologise for not writing sooner or holding our meeting in March as we envisaged but, as you’d be aware, floods and disrupted internet curtailed our activities.

Secondly, we have decided as a result of feedback we have received, to no longer record zoom meetings. The benefits of holding a recording for others does not outweigh the perceived limitations that recording has on the sharing of intimate and personal thoughts. It is also important to understand that each of us is on a journey, formulating our own worldview and seeking to grow in our spiritual formation. Being able to participate in a group where everyone has this common objective is beneficial and it is helpful if we ensure an atmosphere that is gentle, respectful and non-judgemental – especially when we are exploring subjects that are not simply black/white or right/wrong.

Meanwhile, there is a trade off between holding physical meetings and zoom meetings and we have decided, on balance, to continue with zoom meetings for the time being.

Butterfly Series – Next Meeting on Growing Up

Our meeting to consider “Growing Up” will be held on Zoom at 6:00pm AEST on Tuesday 19 April. To obtain your preliminary reading material and to register your attendance, please email John at jscoble@hradvantage.com.au.

You will recall that we have been exploring Ken Wilber’s model of spiritual and personal development, which is founded in knowledge gained over the last century in psychology and other social sciences, along with Wilber’s extensive study of all religions.

To summarise, we have previously examined Wilber’s model that can be initially categorised as Waking Up, Cleaning Up, Growing Up and Showing Up.

  • Waking up refers to a realisation that the way in which we have viewed our world has been an illusion, that reality is something different and we want to understand what that is. Yet it is still only a starting point to a process that requires reflection and personal growth.
  • Cleaning up is necessary when we realise that our previous unconscious behaviour is not in accord with our new vision for ourselves. The psychologist, Carl Jung, identified this process as addressing our “shadow self”.
  • Growing up is the process of development of personal maturity as described by a number of different behavioural models.
  • Showing Up represents the fourth pathway that requires bringing our heart and mind into how we live our lives, to how we address the actual suffering and problems of the world.

Robert will lead our discussion on “Growing Up”.

Butterfly Series – What’s Next?

The St Lucia Spirituality Group is a community seeking to develop a more mature understanding of what lies at the core of spiritual beliefs, embracing explanations for the nature, meaning and purpose of life. We currently have 32 members, of whom about half are active. Interaction is the lifeblood of a community. Therefore, we wish to encourage you to make posts on Facebook about questions you are considering, books you have read or interesting podcasts you have listened to. Furthermore, we would ask you to invite friends who you believe may be interested in spiritual enquiry and development to join us. You could share this newsletter and invite others to our next meeting.

Regarding the Butterfly series, we expect to complete our current focus on Ken Wilbur’s integral theory at our May meeting. This leaves the open question of what topics we might consider afterwards.

We are seeking your help in providing guidance as to the topics of interest to you.

Go well…
John Scoble & Robert van Mourik

oOo

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Opinion: Make hope, inspire hope, become hope.

From Glynn Cardy

Minister of Religion at The Community of Saint Luke
This week, hoping for the best but expecting less, I await the church leaders’ published statement on the meaning of Easter.
Their task is not an easy one mind you. They are trying to explain the meaning of a death and life so wrapped up by the nuances of past controversies, and so overlaid with religious language, that its articulation is meaningless to most.
Each year I suspect these leaders draw lots, and one drafter drafts, and then others attach their imprimatur.
And each year, pretty much, we are told that God (who is invariably male) sent his son, Jesus, to die on a cross and rise again, in order that our sins are forgiven and we can live eternally.
Which I suppose is good news if you want to live eternally. Which I don’t. And is good news if you are feeling unforgiven and need this male risen sort of God to forgive you. Which I don’t. It’s been a long time since words of sinning and saving made much sense to me.
But my main problem with packaging Easter in this language is that it doesn’t seem to take seriously our experiences of darkness and light, of suffering and joy, of probable endings and improbable beginnings.
If one of the drafters one year just told a story about some of that probable and improbable stuff, without any in-house religious language, we might hear the message that Easter as a metaphor of hope that breaks free of the constraints that religion tries to keep it in.
They might not be PG rated but there are lots of stories about darkness and despair. The pain of an ongoing bad Friday hangs over so many people’s lives. There is loss, worry, physical and mental pain. There is violence. There is betrayal. There is fear that drains the soul. There is not having enough, not seeing any way to get more, and feeling hope sink further with each new bill, demand, or child’s cry.
Religious leaders know about some of this. Ministers, if they make themselves accessible (as most do), are among the few who you can call on at any time, with any need, for no fee or obligation. Ministers aren’t there to primarily serve their church members. They are there for the estranged.
Mind you to be called on ministers have to be known and trusted. Trusted to listen, and not to judge. Trusted with an other’s pain. Which is no small thing.
The problem with these stories of hardship, loss, and pain, is that they don’t often have happy endings. Well, not ones easy to see anyway. Dead people don’t come back to life. Wounded people might heal, but scars and limps remain. Fractures in families and communities can last generations, even after any warring stops. Occasionally the prodigals come home, the parents do forgive, the other siblings are understanding, and with all their pain and history they try to make it work. Occasionally.
Hope can be a fickle thing. One day blossoming, the next wilting. One day a kind word spoken, the next silence. One day a neighbour cares, the next gloom returns. The hard truth is if we expect a saviour to knock on our door, we are often disappointed.
But hope can also be something that we make and create. Against the odds. If we risk it. We can be the one who smiles when we feel like we have nothing to smile about. We can be the one who shares when we feel we have so little to share. We can be the one who notices the wind in the trees, the children playing, and give thanks for life, even though our own feels mangled, muddy, and often a sad mess.
And for those of us whose lives are only occasionally a mess, for whom light is more common than dark, the recipe for hope is similar. Bring what you can. Share what you can. Smile when you can. Listen and not judge, often and often and often. Build neighbourliness. Look out for the estranged. Make hope, inspire hope, become hope.
And together, in spite of all that has gone before, without ignoring the pain and hardship, we can connect with each other as family, neighbours, community, and together we can become that hope which Christians call Easter.
(Photo: Simon Bentley. The church is St Michael’s Leafield, where I once ministered).
oOo
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The dream that should never die

From Dr Richard Smith – Progressive Christian Network Western Australia

Ukraine and the Hope of EasterMy letter published in the West Australian last Saturday the last of three in that week.

Easter holidays, hot cross buns and chocolate eggs are with us, but this year against the backdrop of the agony of Ukraine. It is a poignant reminder of the first Easter when a Galilean Jew entered Jerusalem (Palm Sunday) to speak truth to the Roman Empire and their religious cronies about their gross abuse of power. Power used with massive brutality, fake news and corruption to accumulate massive wealth through conquest, enslavement and oppressive taxation of the poor. Justified by a compliant Senate that gave Caesar titles of pontifex maximus and son of God whose response to the Galilean’s appeal was to nail him to a wooden cross to die a painful death (Good Friday). But the Galilean’s followers remembered the day as Good Friday because his dream did not die but was repeatedly resurrected resulting over the millennia in our own democratic freedoms, institutions and opportunities.
This Easter story comes to its climax the following Sunday when the Galilean’s dream of a world at peace through distributive justice will be celebrated against the backdrop of the continuing epic struggle of the Ukrainian people for freedom from Russia’s brutal imperial past. Belief is that the Ukrainians’ dream of freedom and peace though distributive justice will never die, but eventually will come to fruition. A dream embraced by freedom loving people around the world who have joined the struggle with their prayers, donations and hospitality this Easter. A time for sober reflection, struggle and gratitude for our own democratic freedoms already being tested by our own impending election.
oOo
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A Progressive Easter Liturgy – Rev Dr Lorraine Parkinson

Easter Liturgy

[Power Point images]     Easter 2022

Quiet music

 

PP     The God of Easter – Introduction

What on earth can we do with Easter?  What can progressive Christians say about the story of Easter?  Looking at it from any angle the church presents, brings us face to face with traditional creeds and doctrines.  It’s not for nothing that Easter liturgies are the central observances of the church.  Everything the church traditionally believes about Jesus as Christ the Saviour, is based on beliefs originating from the events of Easter – as set out in the gospels.

But before the gospels, in 1 Corinthians 15, Paul passed on a formula – that according to the scriptures (what else but the Hebrew Scriptures – the Old Testament) “Christ died for our sins.”  Also that “he was buried, and that he was raised on the third day in accordance with the scriptures.”   Problem is, none of that appears in the Hebrew scriptures.

But Paul then includes a list of people to whom he says Christ had appeared, including, last of all, to himself.  Paul had clearly never heard the story of the crucifixion itself, or a story of an empty tomb.  He doesn’t mention them. But that’s understandable.  That story was not written until decades after Paul died.

It’s the story of Easter that brings Paul’s writings into focus.  The problem was that Paul wrote like a philosopher writing a treatise.  So it’s fair to say that without the story of Easter as told by gospel writers, there’d be no such thing as the religion called Christianity.

The Easter story was told first by the gospel writer Mark, based on Paul’s writings.  Mark’s work then, is the foundational document for Easter.  Other gospel writers took from him events as he outlined them (some historical, some not), put their own spin on them, and reached similar yet differing conclusions.   For that reason, we’ll refer to parts of Mark’s Easter story – from Palm Sunday, to Good Friday, to Easter Saturday, to Easter Day.  Even so, it won’t surprise you that this will not be a traditional Easter liturgy.

I would imagine that from childhood, most of us have memories of Easter – rituals, music, readings, imagery – from Palm Sunday through Holy Week, to Good Friday and then to Easter Day.  Those kinds of memories have shaped Christian understandings of Jesus.

Perhaps surprisingly though, Easter is not just about Jesus.  Equally, perhaps even more so, it raises questions about God.  What ideas about God are behind the traditional Easter events?  There’ll be opportunity to talk about that later this afternoon.  But we’ll proceed through this liturgy with an essential question in mind: Who was the God of Easter for Jesus?

No doubt Jesus knew he risked horrific death – if he promoted ideas opposed to the godship of Caesar.  And that’s precisely what his teaching is about – overturning the power of top-down hierarchical society and giving first place to the poor and downtrodden.     On the other hand, Paul’s proclamation of Jesus as the Saviour Christ was primarily concerned with the resurrection of the dead ‘in Christ’ – meaning life after death – a far safer topic in the Roman empire!

Jesus was in a very different situation from Paul’s.  From his entry into Jerusalem until his execution, Jesus travelled a dark and dangerous road.  Our question is: what kind of God did he believe went with him?

Relying on Paul, the church traditionally says it was the God who orchestrated the whole thing – who gave Jesus no choice but to go on to an agonizing death – so he could be raised from death and everyone would know he was the Christ, the literal Son of God – eventually to be known as the second person of the triune God.

So what?  What good would that do for the people of planet Earth?  Certainly not much at all, for non-believers in Christ the Saviour.   From its earliest time the church was interested only in people who agreed with its teaching about Jesus as the Christ.  The reward for those people would be a visa for heaven.  For everyone else – the church offered nothing – except perhaps, hell and damnation.   Paul’s writings include nothing about Jesus’ message of love for the world, only Paul’s focus on the death and resurrection of ‘Christ’.  The climax of the gospels is also the resurrection of Christ, not Jesus’ teaching about the kingdom of heaven on earth.

So Easter was always guaranteed to be an exclusive Christian thing – excluding the majority of earth’s people.  What kind of God would preside over that?

PP     Dark Journey

Let’s be reminded now of the gathering darkness into which Jesus walked.  He went into Jerusalem with friends, but essentially he walked only with his God.

Audio – Vivaldi’s Adagio Molto.

(Green cloth on table, with leafy branches and little wooden donkey)

PP     Palm Sunday – what was Jesus’ motivation?

Mark 11: 7-10: Then they brought the colt to Jesus and threw their cloaks on it; and he sat on it.  Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields.  Then those who went ahead and those who followed were shouting, “Hosanna!  Blessed is the one who comes in the name of the Lord!  Blessed is the coming kingdom of our ancestor David!  Hosanna in the highest heaven!”

What happened to the palms?  Mark just calls them ‘leafy branches’.  Never mind.  Whether Jesus arrived in Jerusalem at Passover time or months before that, at the time of the Festival of Booths, when palm branches are waved, is nowhere near as important as why he went to Jerusalem in the first place.  After all, he was entering the lions’ den – the jurisdiction of the Temple leadership.  Most importantly, he was walking into the seat of Roman power in Judea.  So what was he doing there?  What did he bring with him that was worth risking death?  Not just any death, but the worst kind of death depraved Roman authorities could dream up.

Jesus’ motivation must surely have stemmed from the kind of God he had come to know throughout his life.  In everything we know about Jesus of Nazareth, and in everything we know of what he taught, lie the clues to his motivation on what we call Palm Sunday.   Quite simply, Jesus stood up and spoke out of love for humanity, on behalf of God, whom he had come to recognise as Love.   He did it for love.  He inspired countless people to do likewise.

Let’s consider four of those who have followed Jesus into dangerous places.  They knew what Jesus was doing two thousand years ago.  They loved the kind of God he loved.   Each in their own way, they followed Jesus to the utmost.

PP     Bonhoeffer – ‘we are not to simply bandage the wounds’

First, Dietrich Bonhoeffer, the German theologian who tried to rid the world of Adolf Hitler.  Bonhoeffer did not just feel sorry for people hounded to death by the Nazis.  He tried to do something to end the suffering.  Attempting to assassinate Hitler put Bonhoeffer in harm’s way.  He was hanged by Gestapo thugs.  He knew that could happen.  He did it for love.

PP     Kayla Mueller – God in the suffering eyes reflected in mine

Second, Kayla Mueller.  Young Kayla left her home in the US to become a human rights worker.  In 2012 she went to Syria with an organisation called ‘Support for life’.  She was captured by IS.  After reportedly undergoing unspeakable atrocities for over two years, Kayla’s body was found.  She was only 27.  Her motivation for going there?  In a letter to her father, she said, “Some people find God in church.  I find God in the suffering eyes reflected in mine.”  She did it for love.

 

PP     Martin Luther King – ‘everything Hitler did in Germany was legal’

And third, Martin Luther King.  King knew he put thorns in the side of the establishment when he stood up for the human rights of black Americans.  He opposed laws that unjustly favoured white Americans.  He endured prison, danger, dreadful insults, and eventually death, at the hands of hatred.  But let’s remember that he did it for love of white people too – that they would find their best non-violent selves when the option of violence was removed from the civil rights movement.  He followed the non-violent teachings of Jesus.  He did it for love.

PP     Archbishop Oscar Romero.

Oscar Romero was Archbishop of El Salvador (in Spanish, “The Republic of the Saviour”).  He crusaded boldly against social inequality and atrocities perpetuated by the state, and was a marked man.  On the night of March 25th, 1980 (38 years ago last night), Archbishop Romero was standing at the altar in a hospital chapel when a gunman broke in and shot him dead.  No one has ever been prosecuted, the assassin having been an agent of the state.  Oscar Romero did what he did out of love.

PP     Seats of power

Seats of unjust power were not confined only to ancient times – they are all around us even now.  Take a moment of silence to consider what it means to follow Jesus’ example in our age.

(removal of the green cloth, and placement of cross on black cloth) 

PP     Good Friday – why did Jesus risk this?

Mark 16: 20-24: After mocking Jesus, they stripped him of the purple cloak and put his own clothes on him.  Then they led him out to crucify him.

The multiple crosses in this image are deliberate.  They remind us that Jesus’ execution was not unique.  Thousands of unfortunates were nailed or tied to pieces of rough timber until they died.  This was standard practice in the Roman empire if the authorities believed someone was opposed to the power of Rome.  Jesus would have known exactly how crucifixion was done and how dreadfully and slowly the victims died.  After all, he came from the Galilee where many rebels against Roman brutality and injustice originated.  They advocated the violent way of trying to overcome the Roman occupation.  There can be little doubt that some people he actually knew were crucified on roadsides, in full view of the passing public.

The difference was that Jesus resisted the power of Rome through non-violence – for love he recognised as God.   All the same, in the end he was slowly and agonizingly crucified until his life went out of him.

 PP     He has died –

Audio – Solemn bell tolls 6 times

PPx2 ‘Jesus, you hang upon a cross’ by Shirley Erena Murray

Recommended tune: St Columba TiS523

Let’s remain seated as we sing

 PP     We remember Jesus’ courageous faith.

We remember Jesus’ courageous faith in the goodness of God, and in the goodness of humanity.

All: We remember him.

PP     In Memoriam –

In your own time, you are invited to take your sprig of rosemary or your flower, and come forward to place it by the cross, in loving memory of Jesus and his love for all people, not just for those who believe in Christ the Saviour.

(Audio – My silent cry’– violin music – until all have sat down).

PP     Easter Saturday – where was Jesus’ God?

Where was the God Jesus loved, when the devastated, grieving friends gathered together for comfort and strength, on the dark day following Jesus’ death?  Did Jesus’ entreaties/searching question of God just prior to his passing continue to resound in their heads?  Had God forsaken them?  Did God evaporate with the death of their beloved teacher, guide and friend?  Where was the God Jesus loved in the darkness of their sorrow and despair, borne of the injustice they witnessed and their apparently broken dreams?  But in that time of friends gathering together perhaps they reflected on Jesus’ teaching and ministry; reminding them of the nature of God; bringing them some comfort and strength.    Silence (1 min)

PP     This day is the between time

This day is the between time – the dark time between death and new life.

Between what is gone and what is to come,

Between despair and hope.

Between the seed planted and the seed springing up.

Can we claim that hope in our own dark times?

Let’s sing about our fears for the world as it is now, its flooded towns and war, and our hope as followers of Jesus.

PP x 5  ‘We lay our broken world’  by Anna Briggs 

Recommended tune: Carlisle TiS234

PP     Walking into the light

When did the darkness begin to lift for Jesus’ friends and first followers?  Was it after one day, or two?  Or after a month, or a year?   Mark’s story says it was on the third day after the crucifixion.

Mark 16: 1-8: When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him.  And very early on the first day of the week, when the sun had risen, they went to the tomb.  When they looked up, they saw that the stone, which was very large, had already been rolled back.  As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed.  But he said to them, “Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified.  He has been raised; he is not here.  Look, there is the place they laid him.  But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.”  So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone for they were afraid.

We don’t know how long it took the followers to realise something vital – something absolutely vital – for their own future, and for the future of the teaching for which Jesus had died.  Something woke them from their despairing sleep.  Something encouraged them get up and start walking – out of the devastation and hopelessness into a new future as followers of Jesus.  What was that something?  We can only think it was their growing awareness that what Jesus had given them lived on!  That it was indestructible!

His body no doubt was lost in the dust of Jerusalem, along with other victims of crucifixion.  But his message lived on!

And so they began to walk and talk again – as he had taught them.  At first they walked slowly and hesitantly, aware that what they were doing placed them in very great danger.  But they went on.  They walked with the God Jesus loved.  They carried his message to the world.

The music we will hear now, called Psalmus Ode, is in Latin.  It asks God to be with those who are walking slowly – in despair or danger.

(Audio – Psalmus Ode – first 2:30 mins)

(removal of black cloth and cross, and placement of candle on white cloth)

 PP     Easter Day – a day of rejoicing.  Did Jesus’ God rejoice?

Easter bells – audio

And so, into the light.  Traditionally, this is the day when Christians rejoice.  Everyone remembers singing ‘Thine be the glory, risen conquering Son.  Endless is the victory thou o’er death hast won.’  Again, this is a Christians-only celebration.  Not for anyone else – not for Jews, or Muslims, or Hindus, or Buddhists or people of no religion.  Again, we must ask whether God would rejoice in the reasons traditionally given for celebration on Easter Day.  We have considered the new beginning that gradually dawned on Jesus’ original followers.  But the church has called it an immediate ‘victory over death’, teaching that Jesus himself returned to life on earth, before going ‘up’ to heaven.   Whichever way we may see that story of what is known as the resurrection, again there is a concentration on life after death for believers in Christ the Saviour.  That comes ahead of and often in place of, Jesus’ determination to make life on earth for all people, the best it can be.  To accomplish that, Jesus had a message for everyone.

PP     Jesus told the world

Jesus told the world what the world thought unbelievable – that God is kind, humble, compassionate, forgiving, just, non-violent, peaceful, faithful and enduring.

Jesus discovered that the God of what we call Easter has a name –

that name is Love.

PP     Where does this leave us?

Is it time for seeds of loving action to gather their strength?

Is it time for taking hold of love and walking the talk?

We will pray this three-part prayer together.

PP     Spirit of life

Spirit of life, we are thankful for the earth and sky,

For all that sustains and nourishes us on this planet.

PP     Spirit of peace

Spirit of peace, we are grateful for inner stillness and times of thoughtful reflection that nurture and shape us.

 PP     Spirit who is love

Spirit who is Love, we are grateful for Jesus, who spoke words of love and lived the way of compassion.

He showed us how to challenge the forces of evil.

PP     We light this candle in gratitude for Jesus

Candle is lit in silence.

Silence (1 min) 

PPx3 God is love, let heaven adore him.  Tune: Abbot’s Leigh

This is one of the few hymns that actually states: ‘God is love’.

So it’s a natural.  It’s one of the best Easter Day hymns we could sing.

Let’s all stand and sing it!

PPx4 Blessing for Easter

A blessing for Easter.

(PP = powerpoint slides)

________________________________________________________________

As author of this liturgy I give permission for it to be used by groups to make available a meaningful observance of Easter

for non-traditional/progressive  Christians.

I cannot share the powerpoint slides as some of the images are subject to copyright.  That applies also to words of hymns indicated in the script and to the words of a poem that I have read as a Blessing for Easter.

Other blessings can be substituted.

Lorraine Parkinson, April 2022

oOo

         

Featured post

Sharing of more on truth telling and the Bible.

At last month’s gathering of The Merthyr Explorers (New Farm Q), Tim O’Dwyer took home from the table of free books this slim volume:

WHAT JESUS DIDN’T SAY by radical biblical scholar GERD LUEDEMANN.

Booksellers Barnes & Noble give this overview:

Biblical historians have long held that the New Testament abounds in sayings incorrectly attributed to Jesus. In order to assemble as complete a collection of authentic sayings as possible, they have, for the most part, been intent on seeing how the sayings deemed authentic are connected to one another, and attempting to picture their specific contexts. In What Jesus Didn t Say, Gerd Ludemann flips the coin and focuses on the inauthentic words of Jesus not only those thought to be clear inventions, but also sayings that exhibit noteworthy alterations to their original form and intent. For his selection, he uses sayings that: are attributed to Jesus after his crucifixion; presuppose a pagan rather than a Jewish audience; involve situations in a post-Easter community; reflect the editorial influence of the author. According to Ludemann, the sheer abundance of inauthentic Jesus-sayings demonstrates that, soon after his sudden and dramatic death, he became the center of a new faith. From the very beginning, Christians imagined what answers Jesus would offer to the questions that arose among them. When the words they recalled no longer seemed adequate, they revised or invented new sayings to suit the existing situation.

Luedemann eventually reaches this prophetic conclusion:

FICTIONAL JESUS-SAYINGS AND THE QUEST FOR TRUTH

“We cannot do anything against the truth, but only for the truth.” Paul, Ephesians 4:25

Any contemporary person who turns to the New Testament for objective information about Jesus is bound to come away feeling queasy. Although early Christians acclaimed truth as a component of holiness and condemned lying as one of the sins they had supposedly overcome, the utterances attributed to Jesus in the New Testament Gospels are for the most part heavily redacted or wholly invented sayings intended to edify the earliest Christians, many of whom were waiting for Jesus to return from Heaven. Unfortunately, the Church today often proclaims these texts to be the Word of God, even though scholars – many of them committed Christians – long ago discredited them as inauthentic.

It must be remembered, however, that the revisers and inventors were persuaded of the authentic nature of these sayings. Thus they were not acting deceptively, but rather believed that by their actions they were responding to a higher truth. Still, it is beyond question that by today’s standards these Christians propagated lies and that, since the lies remain part and parcel of Christianity’s received Scriptures, the Church’s transmission of falsehood continues unabated.

Clearly, this preponderance of spurious Jesus-sayings gravely undermines any assertions of their religious validity, and obliges the serious reader both to reassess the New Testament Gospels, and to recognise that apart from a relatively small number of authentic reports they are to be valued primarily as museum pieces.

Finally, it would seem axiomatic that the search for ultimate truths cannot afford to have its foundations riddled with untruths. Therefore, since these many falsely ascribed sayings remain fundamental elements of the Christian tradition taught in both church and seminary, it seems evident that only a radical and sweeping exegetical reform can save that tradition from increasing irrelevance and eventual self-destruction.

oOo

 

Featured post

Event: What is it with Meditation?

What is it with meditation?  Can silence and directed attention help us ‘put on the mind of Christ’?
with Dr Petrina Barson

Sunday 24th April 2022 from 3:00pm to 5.00pm at
Ewing Memorial Centre of Stonnington Uniting Church
Cnr of Burke Road & Coppin Street, Malvern East
Our first physical face to face meeting for 2022

Compassion is a quality intrinsic to all worthwhile religion. Dr Barson will speak about compassion as an expansive perspective that strengthens us to face the suffering of the world. She will explore compassion as a capacity that can be cultivated and one which takes us beyond the limitations of ego into a place where the small self dissolves into the vaster sphere of love. She will lead participants in a compassion meditation drawn from Tibetan Buddhist and Christian practice as an experience of putting the mind of compassion into the heart.
Dr Petrina Barson is a certified teacher of the Compassion Institute’s ‘Compassion Cultivation Training’, and has been teaching this to health professionals and others since 2014. She is a long-term member of a progressive Christian community, and explores contemplation through this lens – and in more recent years through practices derived from Tibetan Buddhism. She is a doctor (general practitioner), a mother, a poet, and an activist on issues of climate change and refugee rights.

Download the flyer HERE
The meeting will also be live streamed via zoom for those unable to attend physically.  See Link below.

Click here for the Zoom Link at 3.00pm
For further information email info@pcnvictoria.org.au

Rod Peppiatt  – PCNV Secretary

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Featured post

New book: Faith and the Concept of God

https://grandadreflects.blogspot.com/2022/04/faith-and-concept-of-god.html

This small book by Rev Bob Ridley is available at the following link including a foreword by Rev. Dr Lorraine Parkinson.

Acknowledgements and explanation

This paper probably began with a pastoral visit to John Bodycomb and Lorraine Parkinson where, as usual, I gained more than I gave. We spoke of the meaning of God and the effect on prayer.

Not long after John took leave of this world, but Lorraine continued to encourage me in my thoughts and, when Covid gave the gift of time, to continue some initial notes. She continued to read the developing pages and to make extensive suggestions and correct many of the typos and poor phraseology. Despite her own considerable knowledge, she always encouraged me to record my own thoughts and never tried to direct or change them other than in improving the expression.  Lorraine also kindly wrote a foreword when the work was complete. I am grateful to them both for their generous time and sharing of their amazing scholarship and now it is time to record where my thinking is at present.

Some friends and family have taken the time to pore over a number of drafts and make comments and suggestions and raise their own questions. My thanks to all of them.

This is not a scholarly paper but a record of my own journey and current conclusions. I chose not to include references to keep the flow and avoid distracting the reader, but it will be evident that many great scholars have seeped into my consciousness and contributed to my development. My gratitude extends to them and their constant quest for truth.

My aim is not to produce a final solution in any sense but to encourage honest and respectful debate. Any contribution to this debate will be welcomed.

Bob Ridley, January 2022.

oOo

Featured post

When Spong visited Brisbane

Thank you to Dr Steven Nisbet OAM for facilitating yesterdays seminar for the Merthyr Rd Explorers.

For those who missed the seminar at New Farm, Brisbane, yesterday, here is the material that formed the basis of a very vibrant and enjoyable discussion by the large group.

The video:

(38) Bishop John Spong | The Weekly [Extended Interview] – YouTube

and

The top 25 Quotes by John Shelby Spong:

  1. “God is not a Christian, God is not a Jew, or a Muslim, or a Hindu, or a Buddhist. All of those are human systems which human beings have created to try to help us walk into the mystery of God. I honor my tradition, I walk through my tradition, but I don’t think my tradition defines God, I think it only points me to God.” ~ John Shelby Spong
  2. “I do assert that one prepares for eternity not by being religious and keeping the rules, but by living fully, loving wastefully, and daring to be all that each of us has the capacity to be.” ~ John Shelby Spong
  3. “True religion is not about possessing the truth. No religion does that. It is rather an invitation into a journey that leads one toward the mystery of God. Idolatry is religion pretending that it has all the answers.” ~ John Shelby Spong
  4. “You can’t go to church without praying ten or fifteen times for God to have mercy on you. You can’t sing “Amazing Grace” without reminding yourself that the reason God’s grace is amazing is it saves a wretch like you. This self-denigration stuff – Jesus died for my sins – is nothing but a guilt message. That’s the thing we’ve got to get out from under. That’s not Christianity. That’s sort of fourth-century Christianity that got turned into doctrines and dogmas that we’ve never been able to escape.” ~ John Shelby Spong
  5. “I do not think of God theistically, that is, as a being, supernatural in power, who dwells beyond the limits of my world. I rather experience God as the source of life willing me to live fully, the source of love calling me to love wastefully and to borrow a phrase from the theologian, Paul Tillich, as the Ground of being, calling me to be all that I can be.” ~ John Shelby Spong
  6. “The church is like a swimming pool. Most of the noise comes from the shallow end.” ~ John Shelby Spong
  7. “When the dust settles and the pages of history are written, it will not be the angry defenders of intolerance who have made the difference. The reward will go to those who dared to step outside the safety of their privacy in order to expose and rout the prevailing prejudices.” ~ John Shelby Spong
  8. “Christianity is, I believe, about expanded life, heightened consciousness and achieving a new humanity. It is not about closed minds, supernatural interventions, a fallen creation, guilt, original sin or divine rescue.” ~ John Shelby Spong
  9. “The Bible has lost every major battle it has ever fought. The Bible was quoted to defend slavery and the bible lost. The Bible was quoted to keep women silent, and the Bible lost. And the Bible is being quoted to deny homosexuals their equal rights, and the Bible will lose.” ~ John Shelby Spong
  10. “Praying and living deeply, richly and fully have become for me almost indistinguishable. Prayer is being present, sharing love, opening life to transcendence. It is not necessarily words addressed heavenward. Prayer is entering into the pain or joy of another person. Prayer is what I am doing when I love wastefully, passionately and wondrously and invite others to do so.” ~ John Shelby Spong
  11. “I could not believe that anyone who has read this book would be so foolish as to proclaim that the Bible in every literal word was the divinely inspired, inerrant word of God. Have these people simply not read the text? Are they hopelessly misinformed? Is there a different Bible? Are they blinded by a combination of ego needs and naïveté?” ~ John Shelby Spong
  12. “The view of the cross as the sacrifice for the sins of the world is a barbarian idea based on primitive concepts of God and must be dismissed.” ~ John Shelby Spong
  13. “The Bible is full of dreadful things. There’s a Psalm that says, “Happy will you be when you take your enemy’s children and dash their heads against the stones.” Don’t read that to me on Sunday morning and say “This is the word of the Lord.” It’s like that crazy man down in Alabama who wanted to put the Ten Commandments in his courtroom.” ~ John Shelby Spong
  14. “The Bible was written between 3,000 and 2,000 years ago, and it’s filled with the knowledge that people had in that period of time, some of which you and I rejected long ago. The Bible says that women are property, that homosexuals ought to be put to death, that anybody who worships a false God ought to be executed, that a child that talks back to his parents ought to be stoned at the gates of the city. Those ideas are absurd.” ~ John Shelby Spong
  15. “I think that anything that begins to give people a sense of their own worth and dignity is God.” ~ John Shelby Spong
  16. “So who is God? No one can finally say. That is not within human competence. All we can ever say is how we believe we have experienced God, doing our best to dispel our human delusions. Let me try to do just that. I experience God as the source of life calling me to live fully and thus to respect life in every form as embodying the holy.” ~ John Shelby Spong
  17. “All human beings bear God’s image and must be respected for what each person is. Therefore, no external description of one’s being, whether based on race, ethnicity, gender or sexual orientation, can properly be used as the basis for either rejection or discrimination.” ~ John Shelby Spong
  18. “In that process of coming to know that which we name as divine, the God who is love is slowly transformed into the love that is God. Let me repeat that…We breathe love in, and we breathe love out. It is omnipresent, omniscient, omnipotent. It is never exhausted, always expanding. When I try to describe this reality, words fail me; so I simply utter the name God. That name, however, is no longer for me the name of a being.” ~ John Shelby Spong
  19. “All religion seems to need to prove that it’s the only truth. And that’s where it turns demonic. Because that’s when you get religious wars and persecutions and burning heretics at the stake.” ~ John Shelby Spong
  20. “If the resurrection of Jesus cannot be believed except by assenting to the fantastic descriptions included in the Gospels, then Christianity is doomed. For that view of resurrection is not believable, and if that is all there is, then Christianity, which depends upon the truth and authenticity of Jesus’ resurrection, also is not believable.” ~ John Shelby Spong
  21. “There’s no way a human being can escape his or her human-ness to be able to imagine God. We can talk about how we’ve experienced God, not what or who God is.” ~ John Shelby Spong
  22. “I look at American Christianity and I’m almost in despair. I don’t want to be identified with it. The Christian vote in America is an anti-abortion, anti-homosexual vote. I consider that to be anti-female and anti-gay, and I don’t want to be identified with a God who is anti-anything.” ~ John Shelby Spong
  23. “Paul’s words are not the Words of God. They are the words of Paul – a vast difference.” ~ John Shelby Spong
  24. “I think one of the things we’ve got to look out for is human beings claiming that they know how God operates.” ~ John Shelby Spong
  25. “Papal infallibility and biblical inerrancy are the two ecclesiastical versions of this human idolatry. Both papal infallibility and biblical inerrancy require widespread and unchallenged ignorance to sustain their claims to power. Both are doomed as viable alternatives for the long- range future of anyone.” ~ John Shelby Spong.

oOo

 

 

Featured post

Opinion: The Cosmos and our connection to it.

The Cosmos and our connection to it.

George Stuart

Huge numbers confront us when contemplating the mystery of the Cosmos.   Huge numbers!!!   A billion is a thousand million.   A trillion is a million million.

One of the numbers we need to try to understand relates to light.  A Light Year is a measure of distance.  It may not sound that, but that is what it is.    It is the distance light can travel in 1 year. Light does travel. It travels at about 300,000 klm /sec.  So, to calculate the distance of a Light Year, we need to find out the number of seconds in a year; about 31,000,000 seconds, and then to multiply that by 300,000; the speed of light.  So, the distance of 1 Light Year is approximately 9.5 trillion kilometres, or 9,500,000,000,000 klms.

In the Cosmos, there are approximately 2,000,000,000,000 galaxies in the universe – that’s 2 trillion.  Scientific estimates vary quite a bit.  Andromeda is the name given to the closest galaxy to the galaxy Earth is in, – the Milky Way.  However, it is more than 2.5 million Light Years away.   That is more than 20,000,000,000,000,000,000 klms!  Andromeda is bigger than the Milky Way.  In billions of years or so into the future, it will collide with our galaxy, the two will probably become a single galaxy, and all the structures of both will be changed, destroyed or modified.

The Cosmos contains countless stars. Our Sun is just one star, among astronomers’ estimate of about 100 thousand million stars in the Milky Way.  Our whole cosmos contains approximately 200 billion trillion stars in the Cosmos. Or, to put it another way, 200 sextillion. That’s 200,000,000,000,000,000,000,000!  Quite a few!  Estimates vary, but this is science.  No one has made a count yet!

Have I lost you?   I have lost myself!   I just cannot understand or even begin to comprehend the meaning of such numbers and such distances.  They are just too gigantic!

Cosmologists and astronomers now believe that most stars have one or more planets that revolve in orbits around them.   Millions, if not billions, of these revolve around their ‘parent’ star in orbits that are in the ‘goldilocks zone’; the zone where it is not too hot nor too cold for some form of life, as we perceive it to be, to exist.   Surely there is life elsewhere in the Cosmos!

The ancient Hebrew, biblical concepts of creation.

The diagram below is from the Teachers’ Commentary, edited by Hugh Martin M.A., on page 406.

It is very important to read the biblical references accompanying the diagram.  They point to the physical features about the ‘Heavens and the Earth’, that were thought to exist at the time the Bible was written.   For us in the 21st Century, they are quaint ideas and without any semblance of valid foundation. We might learn some theological truths from the Bible creation stories, but we learn nothing at all that is helpful regarding its physical reality. It is absurd to think we can!

As you can see from the above diagram, this is not a diagram of the Cosmos.  It is totally different to that which is held today, but this is what the writers of the Genesis myths were writing about.   They had no idea at all about the cosmos as we understand it today.   You will not find the words ‘universe’ or ‘cosmos’ in the Bible.  The concepts we have today were totally beyond their comprehension and imagination.   We should not criticise these ideas too much, because the writers had no scientific information that is readily available to us today.   Biblical ideas belong to the human imaginations of more than 2½ thousand years ago.

If we seek verses from the Bible to use when speaking of the physical nature of the Cosmos, we will find none of any value.    We can find verses which point to very important theological ideas, but for the actual structure of the Cosmos itself, NO!  Nothing.

One of the theological ideas that comes to us from the 1st creation story in Genesis chapter 2, is that of humans, animals and birds being made from the dust of the Earth; Genesis 2:7, 18 and 3:19, ‘You are dust, and to dust you shall return’.  Theologically, this could remind us that we should practise humility and not think of ourselves ‘more highly than they ought to think’, Romans 12:3.  We are dust; dust of the Earth!

However, our modern knowledge suggests that we are ‘star dust’, not dust of the Earth.

Our/my connection with the Cosmos.

Humanity has always sought to discern how and when we, as humans, came to be.   We have been told numerous stories and myths about how we all started.   Many of these stories point to truths about humanity but none have given us solid information about this issue. As followers of Jesus, we are familiar with the Hebrew myths in the Bible, in Genesis. They point to theological insights but give us no solid information about the physical structure of the Cosmos.

We need a new origin story.  And now we have it and it has scientific validation.

A smattering of the science about the Cosmos.

This is not theological or poetical.  It purports to say what the situation actually was.

In the beginning, there was a tiny ball of matter of nearly infinite energy and density.  It underwent a sudden violent expansion; we call the Big Bang. This Big Bang happened about 13.7 billion years. After this sudden burst, the expansion continued at an astonishingly high rate, doubling in size every 10-34 seconds, creating space as it rapidly inflated. One of the results of the Big Bang was coming into being of stars, galaxies, as well as much of the stuff of the Cosmos, we can observe today. We know that Hydrogen, came to be with the Big Bang.  We also know that Oxygen, Carbon, and Nitrogen came to be with the burning of stars, a short time after the Big Bang – about 300 million years.

A smattering of chemistry, with comments about our physical human body.

 There are over 100 different elements.  Each element has been given a chemical symbol, e.g. Oxygen-O, Hydrogen-H, Carbon-C, Nitrogen-N, Chlorine-Cl, Sodium-Na, Iron-Fe, Calcium-Ca, and so on, for all the more than 100 different elements.  Using these symbols makes it very easy to tell us a lot about a compound.  Compounds are the results of ‘bonding’ of different elements.  For instance, water is formed by the bonding of Hydrogen and Oxygen – H2O.   The symbols denote what elements are present and the little number denotes how many atoms of each element are present.  For water, there are 2 atoms of Hydrogen to every 1 atom of Oxygen.  Another example is table salt. Another example is table salt. It is formed by the bonding of Sodium and Chlorine, NaCl – arranged in a crystal lattice with equal numbers of each atom.

Most importantly for us, Hydrogen, Oxygen, Carbon, and Nitrogen atoms make up 96% of our human body, 65% Oxygen, 18% Carbon, 10% Hydrogen and 3% Nitrogen.  They don’t occur by themselves but occur as bonded with each other or bonded with other elements to form compounds, some of which are very complex.

Water, H2O – is the most abundant compound in our bodies.  Up to 60% of the human adult body is water. According to H.H. Mitchell, in the Journal of Biological Chemistry, the brain and heart are composed of 73% water, and the lungs are about 83% water. The skin contains 64% water, muscles and kidneys are 79%, and even the bones are watery: 31%.  Water is made up of Hydrogen and Oxygen, H2O.

The Hydrogen atoms in you and me came into being with the Big Bang, and the Carbon, Nitrogen, and Oxygen atoms in us, were produced by stars burning.   These atoms, 96% of us, existed at the time of the Big Bang and just after, when stars began to burn.   We have billions upon billions of these atoms in us, and they all are many billions of years old.  Being naturally indestructible, they have had an extremely long and complex journey, getting into us, but that is the result of the processes of evolution, over billions of years.   What we are made of, is as old as the Big Bang.  We may not look it, but that’s the truth! That’s where we originally came from.  We are star dust.  We are part of the Cosmos, always have been and always will be.

However helpful the teaching of Genesis might be, we have needed a new origin story.

Now we have it!   Actually, we have had it for some time!

It is very appropriate to use our 21st Century knowledge and say we are not really dust of the Earth, as Genesis tells us.  We are ‘star dust’. As such, we are physically part of the Cosmos.   We are all part, a very privileged part.  Let us be thankful and celebrate this, our origin.

And when I die?   The Cosmos will reclaim all the indestructible atoms of Hydrogen, Oxygen, Carbon, and Nitrogen atoms in me, that it has loaned to me for my 3 score years and 20, to use them in some other way for a different important purpose.  This is evolution.  I continue to belong.

To all this, I confidently add my belief, that the same unknowable life-force-energy mystery that was active in the Big Bang and exploding stars, etc, is now active in my life, as it is in all life around me.    This has been the case for always.  We are all part of this wonderful Cosmos, always have been and always will be.   This unknowable life-force-energy mystery, which I am comfortable calling ‘God’, has been, is, and always will be the active creative force in this changing, expanding and evolving wonderful Cosmos.  And in ME!!!

I was there at the beginning, and I will be there at the end.

oOo

 

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Redcliffe Explorers offer a Progressive Easter Liturgy

The Redcliffe Explorers: Jesus and the God of Easter

Jesus told the world what the world thought unbelievable – that God is kind, humble, compassionate, forgiving, just, non-violent, peaceful, faithful and enduring.  Jesus discovered that the God of what we call Easter, has a name. That name is Love.

On Monday 4 April Rev Dr Lorraine Parkinson and the Redcliffe Explorers invite you to an Easter liturgy for this time and this troubled world. Through beautiful music and imagery, and quiet reflection, we will trace Jesus’ courageous journey through Palm Sunday, Good Friday, Easter Saturday and Easter Day.

We’ll meet in the Activities Room at Azure Blue Retirement Centre (91 Anzac Ave., Redcliffe) at 6 p.m. The Centre management requires that we’re all fully Covid-vaccinated, and the usual arrangements of mask-wearing, hand-sanitising etc. will apply. If you’d like to come along but aren’t a regular at our gatherings or are not on our e-mail list, it would be advisable to give me a call on 0401 513 723 about access and parking arrangements at the Centre.

ZOOM IN on Sunday 27th March when Rev Drs Greg Jenks, David Cohen, Lorraine Parkinson and Rod Pattenden will discuss the new Westar Institute publication AFTERLIVES: Jesus in Global Perspective in a Zoom session (link below) starting at 3 p.m. Queensland time. The three-volume set (edited by Greg Jenks) contains an international collection of essays exploring the impact of Jesus within and beyond Christianity, including his many ‘afterlives’ in literature and the arts, social justice and world religion during the past 2,000 years and especially in the present global context.

To join the Zoom meeting, click on the following link while holding the Control key https://us02web.zoom.us/j/89796404539?pwd=SlUzT0dwWS9MZGJLbXNqMjdpcnJJdz09 or cut and paste it into your browser. If needed, the Meeting ID is 897 9640 4539 and Passcode is 781878.

Shalom, Ian

oOo

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Caloundra Explorers asking the big questions

Dear Explorers

What is God? That’s a very big question and we plan to spend the whole year exploring it. There will be three Gatherings and two Book Studies addressing this question from different angles.

First Gathering  8 May  With or without God: Why the way we live is more important than what we believe

John Everall will lead a virtual Q & A session with Rev Gretta Vosper, who he met in Canada.

First book study  19 July—23 August

Starting all over again? Yes or No? by George Stuart, author of Singing a new song

Second gathering  11 September  Ways Christians see God

Back by popular demand, Rev Dr Lorraine Parkinson, who now lives on the Redcliffe Peninsula

Second book study  11 October—15 November

Our benevolent cosmos: embracing the mystery of life by John Humphreys

John is a member of our group and his book blends together his career in science, technology and innovation, his personal journey, his interest in research and his love of literature.

Third Gathering  20 November  Our benevolent cosmos

John Humphreys wraps up our exploration of What is God?

Our planning group is excited about this program, and I will email you details throughout the year.

Ken Williamson

oOo

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Christian University Students – faith, fun, scholarship

 

Christian Students Uniting is an inter-denominational Christian group on campus at the University of New South Wales (UNSW)University of Technology Sydney (UTS)University of Sydney (USYD)Conservatorium of Music (CON) and Macquarie University (MQ). We are disciples committed to following Jesus as Lord and sharing God’s Word with the world.

Our time together is about faith, fun, biblical scholarship, Radical Discipleship, justice and community.

?Feel free to drop in to one of or Bibles Studies or social events or check us out on Facebook.

Visit the website for all the resources of CSU. Some samples:

LGBTIQA+ Resources

Poetry Blog

Climate Core Charter and Vision Statement

oOo

 

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Event: Spong Seminar at New Farm Q.

Friends,

We are learning to live with COVID, the flood waters have receded and The Merthyr Explorers is set to meet again. Our thoughts are with any folk who have been affected by the floods – I trust that the physical recovery of property damage will happen soon and the emotional recovery will be speedy.

We meet for the first time in 2022:

Wednesday 30th March 2022 at Merthyr Road Uniting Church
10 am for morning tea
10:30 to start our exploring
around 12 noon at Merthyr Cafe for those who want to stay on for lunch

 

Steven Nisbet will facilitate our exploring into some of the insights from Bishop John Shelby Spong. We will first watch a video of one visit to Brisbane and then have some discussion about our insights from that viewing. 

 

 

 

Government COVID Guidelines allow no more than 20 people attending an event if there is an unvaccinated person present. To that end, I believe we need to take the position that only vaccinated people may attend this meeting. You will be required to check in with the app and show your vaccination certificate.

Best wishes to all,

Desley

oOo

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Opinion: Responding to Evangelical Christians

by Jim Burklo

Senior Associate Dean, Office of Religious Life,
University of Southern California

All of us at some point will be approached by evangelical Christians attempting to convince us to become their kind of Christians.

What’s the most Christian way we can respond to them?  — whether we are Christians or not?

I’ll share here an outline of how I respond to the evangelical efforts to convert me, a Christian pastor for over 40 years, to Christianity.  I imagine myself and an evangelical Christian having a chat while taking a walk together.  Here I share my side of the conversation:

“I really sense the depth and significance of your faith in Jesus, and also the sincere concern you have for me.  I can at least begin to imagine how it must feel for you to believe that I am in danger of eternal damnation.  To think that I and so many other people you genuinely care about might experience such a horrible future – that must be deeply disturbing to you.  How do you cope with such a huge concern?  Tell me more about how that feels…

“Is it okay for me to respond?  I may say some things that could disturb you even more, though that is not my intention.  My goal is not to weaken your faith, but just to share what my faith is like.  I do hope that what I have to say might be helpful to you.  Should I continue?…

“It seems to me that our conversation about faith in Jesus involves some initial assumptions that we might best explore together before going much further.  Tell me, what do you mean by the word “God”?….

“My understanding about God resonates with 1 John 4 in the New Testament:  “God is love.”  It seems to me that this statement has very big implications.  Love is real, it is powerful, it is everywhere.  But the nature of love is that it does not force itself on the world:  it is attractive, not controlling.  It invites us to do good, but can’t prevent us from doing wrong.  If God is love, then God is natural – not supernatural or omnipotent.  If God is love, then God is a quality of personal relationships, so it is natural that we would use the language of personhood to talk about God, even though God is not a sort of “person” like you or I….

“You’ve quoted the Bible to me quite a bit as we’ve started our conversation.  What do you say the Bible is?…

“I read the Bible as a collection of ancient writings by people about their spiritual experiences.  I see it as a language of faith, rather than as a prescription of what we’re supposed to believe or do.  Its writings come from times and circumstances that in many cases are far removed from our own.  Its myths, stories, and poems have always been precious raw material for Christians to use in creative ways in expressing their journeys of faith.  That’s the way Jesus used the Hebrew scriptures, and that’s the way I read the Christian scriptures.  So for me it does not make sense to take the Bible literally, nor does it make sense for me to “believe” the Bible.  Instead I seek inspiration in it where it is to be found, seek to understand its historical contexts, and make creative use of it in expressing my faith and growing in it.  There is deep truth in many of the Bible’s myths, even if they are not based on facts.  So when you use passages from the Bible to “prove” your points, that approach does not fit my understanding of what the Bible is nor how we best can read it and use it….

“Yes, I understand that you believe the Bible to be the word of God, even though the Bible doesn’t refer to itself at all, since its writers didn’t know their writings would be gathered together later into what we now call the Bible.  The Bible does not say or even imply that the Bible is the word of God.  So clearly, much later than when the books in it were written, people decided what would be included in the Bible and what would be left out.  And then they came up with the idea that the Bible was the word of God.  I respect that idea as something important in the history of Christianity, but I don’t find it to be a useful idea today.  I treasure the Bible as a human record of human experiences of spirituality over thousands of years.  It is the language of myths and story and poetry that I use to express my faith.  What is the most meaningful part of the BIble for you?…

“I understand that you believe in the miracle stories in the Bible – that Jesus was literally born from a virgin, that Jesus literally walked on water and literally rose from the dead.  I take these stories seriously but see no point in taking them literally since they don’t fit with our modern understanding about how the world works.  There was nothing like science, nothing like history in the modern sense of the word, in the time of Jesus and the early church.  People believed that the Roman emperor was born from a virgin.  Lots of stories circulated of people rising from the dead and performing miraculous healings in the first century.  To me, it seems like a cruel threat to say that to avoid hellfire in an afterlife, we must accept stories as factual that were much, much easier to believe in the early days of Christianity than they are for us to believe today…

“I understand that you believe human beings are hopeless sinners who deserve eternal punishment for their sins, and that you believe that God sent Jesus to die on the cross as a sacrifice to pay for our sins, and that if we believe in him the way you do, then we’ll be saved from hell in the afterlife.  Is this what you think is the central “take-away” message of Christianity?….

“For me, Christian faith is the practice of compassion here on earth, while we’re alive.  So “heaven” is giving and receiving the unconditional love that is God  – and “hell” is a metaphor for what life is like when we fail to give or receive divine love.  When have you experienced that kind of heaven?  and that kind of hell?….

“I understand how important you believe the message of blood atonement for sin to be.  In the context of first-century Israel, that theology would have had a cultural context that made it deeply meaningful.  For instance, all meat that people consumed came from animals that had been ritually sacrificed to establish or maintain a relationship with various supernatural divinities.  So the idea of blood sacrifice was universal at the time.  Today, we buy meat in shrink-wrapped packages in grocery stores, with no rituals associated with the process.  So we are culturally very distant from the idea of blood atonement for sin.  I don’t find it to be the most compelling or meaningful message of Christianity.  I see the cross confronting us with human suffering, making us look at the ways we impose suffering on others, and pointing us toward reconciliation and forgiveness and compassion….

“The take-away message of my faith is this: Rabbi Jesus discovered that the center of his being was not his body or his ego, but God, who is unconditional love.  He taught people to discover this for themselves, and to practice the radical compassion that follows from this awareness.  He organized the church to cultivate this awareness and put it into action in the world.  He demonstrated unconditional love so profoundly that the Roman government considered him a threat to its authority and killed him on a cross.  Out of love he forgave the people who crucified him. Jesus’ followers turned the cross into the symbol of his unconditional compassion, and his church has strived to follow his way ever since.  How do you practice Jesus’ way of compassion?….

“I hope that our conversation leaves us both with deeper understanding of each other… and that we can keep on sharing love – who is God – with each other!”

(See more of my “musings” here…)

oOo

 

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Opinion: Truth-Telling about our sacred book – the Bible. The story of the Exodus

About the author.

My name is George Stuart and I am married with four delightful daughters, who, with their partners, have presented my wife, Wendy, and myself with 7 equally delightful grand children.

I have been an ‘ordained’ minister for a number of years, as well as an analytical chemist, an administrator, working for the Broken Hill Pty Ltd and a Rehabilitation Counsellor. I have degrees in Applied Chemistry, Arts and Theology . I retired from ‘paid’ work in 1995 and Wendy and I live at Newcastle, Australia.

Truth-Telling and our sacred book.

In the pursuit of ‘Truth-Telling’, I believe the church has some difficult ‘Truth-Telling’ to do about our past particularly regarding our sacred book, the Bible. Why the Bible? Because it comes to us from our somewhat distant church past; 2000 years ago and more. This ‘Truth-Telling’ is not absent but I believe it has to be far more obvious to the general public and also needs to be given more voice within the church to help our members confront the issues this ancient book raises. By this, I believe the church will gain again some credibility in our world today.

With the call to excise from our present situation the ‘honoring’ of the names of historical figures who are now being exposed as slave-traders, violent leaders, racists, etc., along with the disfiguring and dismantling of statues of past prominent figures of history, some of it in the name of the ‘Truth-Telling’, maybe now could be an opportune time for some more hard thinking about what more needs to be said by the church about the our church’s past.

There are many issues raised by our sacred book but being specific, I believe it is very necessary for the church to ‘call out’ and repudiate the violent activity of the God which is depicted on so many of the Bible’s pages, particularly of the Old Testament but also to a lesser extent of the New. I think this ‘Truth-Telling’ about our sacred book needs to be done especially when Christians and Christian leaders make critical comments about the way some people, particularly non-church people like President Trump, use the Bible.

‘Truth Telling’ about the past, as we all know, can often be very difficult and painful because it can bring to the light those parts of history we wish to ignore or forget; parts that we do not wish to discuss with, or teach to those who may not know. It often raises those parts of history about which many of us take a very different posture today, thank goodness, but it can also raise guilt feelings which we find very uncomfortable and to a degree, sometimes resist.

Self-examination within the church can be unsettling particularly when it exposes our ‘dark’ past and thus can offend others who are members of our own ‘tribe’.

When Jesus involved himself in some ‘Truth-Telling’ about his Jewish history in the Hebrew Scriptures, he got himself into strife. Early in his ministry, we are told, he was in the synagogue at Nazareth, teaching. The reaction of those listening was,

And all spoke well of him and wondered at the gracious words which proceeded out of his mouth ;…(Luke 4:22.)

However, the gospel writer tells us that Jesus continued his teaching with,

And he (Jesus) said, “Truly I say to you, no prophet is acceptable in his own country. But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heaven was shut up for three years and six months, when there came a great famine over all the land; and Elijah was sent to none of them but only to Zarephath, in the land of Sidon to a woman who was a widow. (Referring to a story in 1 Kings 17:8-24.) And there were many lepers in Israel in the time of the prophet Elisha; and none of them were cleansed but only Naaman the Syrian. (Referring to a story in 2 Kings 5:1-14.) (Luke 4:24-27.)

Jesus certainly knew his Jewish scriptures. Very selective in his quoting, but the stories are there and were probably avoided by the current religious leaders and teachers. Some confronting ‘Truth-telling’! Was this exposing a side of their history his fellow Jews didn’t want to hear? The stories he was referring to were suggesting that foreigners were respected and even cared for more than their own Jewish ancestors. What was the result of this ‘Truth-Telling’?

When they heard this, all in the synagogue were filled with wrath, and they rose up and put him out of the city and they lead him to the brow of a hill on which their city was built, that they might throw him down headlong. But passing through the midst of them he went away. (Luke 4:28-30.)

It amazes me how quickly crowds can turn from praise to persecution. I find it worrying that this can be the reaction to ‘Truth-Telling’. The fear of persecution may even lead to the avoidance of ‘Truth-Telling’ particularly if it is thought that this persecution could be carried out by members of one’s own ‘tribe’. It may also lead to unwanted division within the ‘tribe’.

So, I hope you find this paper useful. It is my honest attempt to do some ‘Truth-Telling.’, as I see it. I think we regular church-goers sometimes accept, without a great deal of scrutiny, what we are told in the church.

Although extremely difficult for me, I feel I need to construct this paper using the concepts of God that are nearly universal in the church and certainly promoted right throughout the Bible. These concepts include the anthropomorphic characterization of God and connected with this, that God is a being, a person, who ‘does things’. This biblical God intervenes in human history to execute God’s will and purpose. Being a panentheist I find all this unacceptable and I use quite different images when speaking of God. I am somewhat reluctant to use the word God at all, because of the immense unwanted baggage which it carries and which seems extremely difficult to throw off. My concept of God is that God is in everything and everything is in God, so for me, the life force, the inherent underlying foundation of all that is, is ‘involved’ but not intervening from ‘outside’.

So in this paper I use biblical images and concepts to try to connect with regular church-goers because I think this is where many start. But by using these images, I do not wish to convey the impression that I like using them or that they are the foundational images and concepts of God that I embrace. Not so!

In this paper I refer to ‘Reader-Response interpretation’, quite a few times. Because of the study I have done regarding the numerous Bible references I make throughout this paper, I recognise my interpretations can differ from other people’s interpretation. I have found that very different interpretations are given by various biblical commentators when they deal with the same text.

‘Reader-Response interpretation’ is reading into the text one’s own experience of one’s own day and culture, rather than reading the text itself; taking note of what the text actually states and then learning from it, always taking into serious consideration its 1st Century middle-eastern cultural context.

I think those who have preached, using the Bible as their prime resource, have indulged in this ‘Reader-Response interpretation’ a great deal, and in extreme cases, have created their own text and then proclaimed it as being what the Bible teaches. I have been and still am certainly involved in this sort of interpretation, hopefully not to an extreme.

Moises Silva expounds on this matter.

Insofar as every reader brings an interpretive framework to the text, to that extent every reader generates a new meaning, and thus creates a new text. [1]

Edgar McKnight, a respected proponent of Reader-Response theory, suggests that since we cannot completely break out of our self-validating system, ultimate meaning is unreachable. All we can hope for is to discover and express truth ‘in terms that make sense within a particular universe of meaning’. We may, therefore, continue to discover or create meaning, ‘which is satisfying for the present location of the reader’. [2]

With this in mind, in this paper I am claiming to do some ‘Truth-Telling’. That may be seen by some as being arrogant. Am I saying, “My interpretation of the Bible is one of ‘Truth-Telling’ whereas other approaches and interpretations are false and not concerned with ‘Truth-Telling’?” I certainly hope not. I don’t wish to give that impression but I suppose this is the predicament that one can get into when one expresses one’s views with passion and strong commitment. Others who disagree with me are ignorant and wrong!! I don’t wish to even suggest that. I certainly have passion and strong commitment to what I put forward in this paper, however, I wish, in no way, to say or suggest that other people who have different approaches are not as concerned with the truth as much as myself.

Their search for truth may be more productive than mine. For you to decide.

To read George’s paper click here.

oOo

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The Ukraine

A Time of Sadness and A Time for Action

[Thank you Peter Robinson for this article]

By Malkhaz Songulashvili

[Presently, Songulashvili is the diocesan Bishop of Tbilisi and head of Peace Cathedral in Tbilisi. Formerly he also served the Evangelical Baptist Church of Georgia as its leading Archbishop for 19 years.]

Many of us did not believe that Putin’s Russia would attack the coreligionist country of Ukraine. Now worst fears of brutalities and atrocities are coming true. The war as an organized mechanism of murder has been brought to motion. For me as a Georgian this war reopens some wounds of unhealed memories of Russian invasion of Georgia in 2008: deep feeling of helplessness, humiliation and disapointment in humanity. The same scenario, same tyrant, same lies, same venomous rhetoric. 25th of February is also the day when Georgia mourns its falling at another invasion of the country by the Russian troops in 1921.

Ukraine has been dragged into in the fratricidal war. The future of our civilization in Europe and beyond now depends on the courage, bravery and strength of the Ukrainian people. It is our duty as people of all faiths or none to support them.

Our support will require clarity, sacrifice, resiliency and intentionality. Clarity in our words to speak out against the injustices of war and the lies of leaders who care only for power. Sacrifice of our need to protect only ourselves. Resiliency to not give in when the days grow long and our souls become weary. Intentionality to pray continually for peace and to put our prayers into action.

Pray

 We are calling our fellow Ukrainians, Russians, Europeans, Americans and others to pray for peace. We suggest that every day at 7 am and 7 pm we meet in our churches, temples, synagogues, mosques and offer our prayers for peace. If we cannot meet in the houses of worship we should meet in our homes for prayer. If we are not allowed to pray openly for peace let us pray in the sanctuary of our heart. It is essential that we do not succumb to the fear of the murderous forces. The inadequate ambition of one single person inflicts suffering on tens of millions of people, animals, birds, and of course the mother earth. This is a suicidal attempt to push the whole of creation towards unprecedented disaster.

Act

 Praying is essential but this is not nearly enough; the prayer should be accompanied by action,n and this action will become a prayer itself. “I felt my legs were praying,” wrote Rabbi Abraham Joshua Heshel after the protest walk to Selma. Similarly we need to be engulfed into prayerful action:

If we can use our hands to stop the war, we should use our hands,

If we can use our brains to stop the war, we should use our brains,

If we can use voice to stop the war, we should use our voice,

If we can use our resources to stop the war, we should use our resources,

If we can use our time and energy to stop the war, we should use our time and energy.

Show compassion

 While striving to stop the war we should also need to commit ourselves to show compassion to the innocent people who have already been afflicted by the war: children, elderly, refugees from either side of cruel divide. There is no mother, no parent wishing to see their children brought in bags from the battlefields; there are no children wishing to see their parents dead. It is in such a time when our true identity is tested: who are we, what are the values we affirm, does justice and fairness mean anything to us. We need to be compassionate towards the suffering of the creation and all its members if want to maintain human dignity.

 Believe

 It is indeed the time of Sadness, frustration and anguish. But these circumstances should never blind our perspective that in the end justice will prevail, hatred and lie will be debited, love and compassion will definitely win. It is essential to believe that forces of darkness and stupidity will fail. It has always been the case; it shall always be the case. Therefore, let us heed the words of the prophet Amos: “Let justice roll down like waters and righteousness like an ever-flowing stream.”

Peace Cathedral, Tbilisi, February 25th, 2022

oOo

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Message: Peace not war against nature

WEMBLEY DOWNS UNITING CHURCH, WA  – Feb 13th 2022

Sermon   Jeremiah 17:5-10       Luke 6:17-26

Peace not War against Nature.

“We need War to have Peace”. These words I heard recently on the ABC News as a Lebanese man reflected on the solution to the disintegration of his country “We need War to have Peace”. Not too different from the mantra of the Roman Empire 2000 years ago of “First Victory then Peace”.

This is not a novel idea, as it is embedded in our own culture, whose wars and heroes shall soon be remembering. In Genesis (4:7) our Bible gives an early warning to humanity of the seductive attraction of such violence – physical, verbal and spiritual. God referred to it as SIN which escalates as people, like animals instinctively retaliate. Such SIN was illustrated in the fatal clash between Able, the hunter-gatherer and his brother Cain the Farmer.

This same SIN characterised the English settlement of Australia, when our agricultural culture clashed with the hunter-gathering Aboriginal people, resulting in massacres, genocide and the penal settlement on Rottnest Island. The repercussions of this are still being felt today, with our recourse to retributive (Prison) instead of distributive justice, to solve the systemic problem of indigenous disadvantage. A challenge facing the Boab Network as we seek to help aboriginal people of the NW Kimberley.

Over 2,500 years ago Israel was suffering a similar fate. As a small vassal State, the people of Israel suffered the brutal domination systems that Empires (then and now) used to maintain their power and extract wealth from the land and sweat of others. In response, the people of Israel followed the gods of violence, but Jeremiah warns them to trust in the one God who brings peace though distributive justice. He likened such people who bring peace to:

  a tree planted by water, sending out its roots by the stream. It shall not fear when heat comes, and its leaves shall stay green; Jeremiah 17:8a

In our Gospel reading today, which was written against the back drop of the brutality of the Roman Empire who had crucified Jesus. Luke develops this theme of trusting in the God who brings peace through distributive justice, in his telling of Jesus’ Sermon on the Plain. He begins with four blessings that are directed at “YOU” (that is to us). Luke “materialises” Jesus’ Blessings – brings them down to earth, bluntly referring to physical hunger: “How blessed are you who now go hungry; your hunger shall be satisfied”. (6:21). His “poor” are the financially destitute, the powerless; those who are to receive the coming “Kingdom of God” that brings benefits to the common people through distributive justice – the equitable sharing of the blessings our world has to offer. This comes about when political power is shared with the people, which democracy aspires to achieve.

Democracy itself is constantly under the threat of violence from Authoritarian regimes, powerful multi-national corporations, or dominant racial or religious groups. This is well illustrated in the USA – the land of the free, as well as in our own Country, where the Fossil Fuel and Mining Industries exercise a dominant political influence. To protect our democracy, we are seeing the rise of independent candidates in the upcoming Federal election, to challenge the domination of these vested interests.

Luke identifies this abuse as he strikes at the heart of the matter by following the Blessings with a list of “woes” (“alas for you”) of which the “rich” and “well-fed” are cursed with future loss and hunger. Persons happy with the present social order and hold on political power are destined to regret their meanness (6:24-26). This harsh judgement on those who society generally considers fortunate, occurs only in Luke and represents one of Luke’s special convictions: God’s Kingdom will bring a radical reversal of presently accepted values and expectations. We witness such happenings and struggles in our present time – with the violent oppression by those wanting to hold onto their privileges and power. History is full of revolutions that have swept the rich and powerful aside. So, no wonder Autocratic regimes are as wary and oppressive as they were in ancient times. Now with more subtle means, using the tools of social media to propagate their distortions of the Truth.

Luke does not specify his objections to the wealthy as a class, but in material exclusive to his Gospel, he repeatedly attacks the rich, predicting that their present affluence and luxury will be exchanged for misery – which does not make for popular sermon material! (One exception is the fearless preaching of Fr Rod Bower of Gosford Anglican Church.)

Jeremiah used Nature to illustrate the many blessings we receive from God. We can also recognise many woes when we disobey God’s laws of nature. The consequences of which are being revealed to us by science – which many reject. This summer we are experiencing chaotic bursts of hot weather, catastrophic fires, cyclones and floods. For the ancients this was evidence of the Judgement of God, such as in NOAH and the flood. For us moderns it is the consequences of the rich and powerful ignoring Nature’s laws. However, the Bible and our Christian faith has not equipped us for the environmental crisis we are currently in and leaving the younger generations to face.

But let us not give up. There is hope, for Nature has much to teach us. For example, Nature survives and evolves through recycling everything – which Wembley Downs UC in your modest way are doing outside here with Containers for Change (Slide). Part of this recycling process are your magnificent collection of native trees. They shed their leaves and bark for you to clean up, but in exchange you receive the blessings of bees, honey, birds, oxygen, and on hot days shade and cooling.

Luke’s Woes for the rich are even more apparent when we consider all the other pollutants, we pour daily into the atmosphere that is causing an unprecedented warming of our planet. The catastrophic consequences of this are visited on the poor of the world who cannot escape.

The rich are being called to sacrifice their wealth to reduce emissions and help those being impacted – but we stumble when asked to put the welfare of our planet and people, ahead of our own material interests. After 15 years of political wrangling and five Prime Ministers, we have yet to effectively address the greatest moral challenge of our age and the relevance of our faith.

The revelation of God in Nature is among the oldest of religious beliefs. It is the basis of Aboriginal spirituality – the land owns us and not we the land. A spirituality which brings with it the moral obligations on each individual to care for a specific plant or animal. In the historical origins of our own religion, such beliefs are found in Hinduism from the sixth century BC. and Greek Stoicism from the 3rd Century BC, with a belief that the cosmos is active, life-giving, rational and creative. …

They identified the universe with God. Such a belief is evident in the Wisdom stream of our own scriptures and Paul’s own words to the Athenians about their unknown God (Acts 17:28) in which Paul says: – “in him we live, move and have our being”. In 2009, the Uniting Church revised the preamble to their Constitution to reflect that before English settlement… the Spirit was already in the land revealing God to the people through law, custom and ceremony.

We are experiencing a decline in those following the Christian faith, which indicates the paradigms (to which we are heirs), have become intellectually and ethically exhausted. These paradigms are failing to provide a conceptual framework conducive to eliminating some of humanity’s worst scourges of perpetual war, environmental destruction, including the COVID pandemic – wars being waged on two fronts, one of which we barely recognise. This raises the issue of a successor, which necessitates a re-examination of first principles, starting with how we conceptualise God, the most ancient of symbolic words used for the Sacred.

As we live with these questions  – I believe, we are slowly discovering a new concept of God, which is offering us a new way of salvation, through a synthesis between science, the wisdom of other religions and our religion, found in the life and teachings of Jesus of Nazareth.

AMEN

References

Stephen L. Harris, 1998, The New Testament: A Student’s Introduction. Ps 170-71 Luke’s sermon on the plain.
Roger S. Gottlieb, 2019, Morality and the Environmental Crisis. Cambridge Studies in Religion, Philosophy, and Society. Pp. 248
John W. Grula, 2008, Pantheism reconstructed: Eco-theology as a successor to the Judeo-Christian, Enlightenment, and Post-Modernist Paradigms.  Zygon, Volume 43, Issue1 March 2008 Pages 159-180

Dr Richard Smith, 2022

Featured post

Event: In March at Westar Institute

Exploring the Early Jesus Movements

With Erin Vearncombe, Brandon Scott and Hal Taussig:

An Interview with Diana Butler Bass and Tripp Fuller

March 21, 2022

6:00 pm ET (Eastern USA)

Register for this free webinar over at Homebrewed Christianity with After Jesus Before Christianity writers Erin Vearncombe, Brandon Scott and Hal Taussig. The webinar explores the new book and how their research into the earliest Jesus Movements can challenge those of us who struggle to follow Jesus today. Hosted by Tripp Fuller and Diana Butler Bass!

This event is part of a larger Lenten series called Jesus De/Constructed that Homebrewed’s Tripp Fuller is doing with friend of Westar Diana Butler Bass! To sign up for this pay-what-you-can series visit: Homebrewed Jesus De/Constructed.

If you register and the time does not suit you will be sent a link to a recording of the seminar.

Register here

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Initial responses: Values driving youth

SOME EARLY FEEDBACK

The emerging responses to our request for material and survey show youth values falling into the following categories (maybe they are similar for many adults):

Relationships – with friends, family, work place people, teachers and include openness, trust, generosity, caring, openness.

Social – relating to the rest of the world – justice, freedom, respect, community, responsibility. abuse of power, discrimination, greed, current generation leaving for future generations

Young people are saying they want more – empathy, love, respect, loyalty of friends, and honesty.

They are already actively applying their values through social media.

Older youth are wanting to be treated like adults. They are looking for a purpose in life with males and females thinking differently. Males more than females are seeking wealth. Females more than males are seeking to make a contribution to society.

The Mission Australia annual survey of 20,207 15 to 19 year olds in 2021 gave the following overview:

As in previous years, responses to the Youth Survey 2021 reveal that, in general, young females have more heightened concerns than young males about some issues and were more likely to
experience certain negative outcomes. This includes in areas such as confidence in achieving study or work goals and barriers to achieving their goals, concerns about coping with stress, mental health and body image, and unfair treatment due to gender. The experiences
and concerns of gender diverse young people were even more heightened in relation to all of these and additional areas.

While the majority of Aboriginal and Torres Strait Islander young people were connected to education, valued their family and friends and felt positive about the future, they also reported more and deeper challenges than their non-Indigenous peers, including being less likely to
feel happy or very happy with their lives. Particularly concerning is the higher proportion of Aboriginal and Torres Strait Islander respondents who reported having been treated unfairly in the past year compared with non-Indigenous respondents (47.1% compared
with 33.6% of non-Indigenous respondents). Half (52.5%) of those who had been treated unfairly said the reason was race/cultural background.

Aboriginal and Torres Strait Islander young females had more heightened concerns and were more likely to experience negative outcomes in a number of areas than Aboriginal and Torres Strait Islander young males, including concerns about mental health and related issues. Of particular concern, Aboriginal and Torres Strait Islander female respondents
experienced comparatively low levels of happiness and comparatively high levels of stress.
The marked differences based on gender and Aboriginal and Torres Strait Islander status indicate that policy and service responses to the issues and concerns raised in the Youth Survey need a nuanced approach. The inclusion of data for gender diverse young people this year has
highlighted some particular challenges for this group.

These findings remind us that diversity has to be specifically recognised and included in the development of strategies, programs and policies for young people. It is incumbent on us all – governments, health professionals, community services, businesses, schools, members of the
community – to create welcoming environments that are responsive to the needs of all young people, whatever their background and circumstances. Young people need to be at the centre of policy and service design and development, to bring their unique perspective to bear on issues that affect them and on the development of solutions.

Most important issues:
COVID-19 45.7%
The environment 38.0%
Equity and discrimination 35.4%

Full report of Mission Australia Survey.

Please keep your input to this project coming and thanks for finding time for this.

Paul Inglis

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OPINION: IDENTITY, UKRAINE, THE KINGDOM

IRPIN, UKRAINE – MARCH 03: Destroyed buildings are seen on March 03, 2022 in Irpin, Ukraine. Russia continues assault on Ukraine’s major cities, including the capital Kyiv, a week after launching a large-scale invasion of the country. (Photo by Chris McGrath/Getty Images)

If you missed Stan Grant’s recent Wilkes Oration—25 February in Adelaide, organized by the Effective Living Centre—I recommend you catch up on the video recording (go to https://effectiveliving.ucasa.org.au/). Stan presented a profound diagnosis of the geo-political woes of the world at the present moment—how the divisiveness of identity politics weakens the liberal democratic West, setting us up as easy prey for the tyrannies of the world, principally Russia and China.

Obviously, there are two parts to Stan’s thesis: his view on identity on one hand, and his view on the age-old confrontation between freedom and tyranny on the other. Let’s see if we can make sense of these two very urgent issues by applying to them that greatest of all hermeneutic lenses, namely the wonderful (though enigmatic) notion of the Kingdom. What we’re looking for is some hope, at a time when things seem to be all gloom and doom—Stan’s address on Friday night, for all its heartfelt eloquence, didn’t leave us with the impression that things could get anything but worse—and where better to look for hope than to the Kingdom?

Identity firstly. There’s something essentially misleading in the notion of identity, because initially you think it’s primarily about the individual, when it’s actually always about the group. Identity is really the process of isolated individuals finding the solidarity of a group to identify with. Usually, the driver is fear or oppression of some sort—people band together under the banner of some common trait or experience—family, tribe, race, religion, trauma, economic status, gender, sexuality, etc.—in order to throw off the fear or oppression that besets them. So, identity can be tremendously positive, a powerful force for human liberation. There’s no doubt also that this goes right to heart of the idea of the Kingdom—but let’s circle back to that a bit later, after we’ve done some more digging around.

Identity can also, as Stan so passionately declaims, be very divisive. This is really referring to a later phase of the process—what happens when you stop at any limited human identity and allow it to become fixed, permanent, exclusive. Identity is a great tool for liberation, but once you achieve liberation, you’d better drop it immediately like a hot potato before it becomes a tool for the very opposite – oppression. Yes, identity is a tool of oppressors as well as oppressees—you can wield it yourself on a small scale (it’s called racism, sexism, discrimination, exclusion, trolling, etc.), or you can let some tyrant or demagogue manipulate you into wielding it on a larger scale.

Which brings me to Vladimir Putin. Vlad is the arch-manipulator of other people’s identity. As to his own motivation/identity, the Russian patriot mantra, the travesty of the collapse of the Soviet “empire” narrative, even the devout Russian Orthodox believer act, are all just a front—don’t be deceived by it as a large proportion of the Russian population are. He’s really just an old-school tyrant, not “evil” or “insane” (whatever such words actually mean), just a seriously bad person in the Ivan the Terrible or Josef Stalin mould. Psychopathic? —probably. He’ll stop at nothing—manipulation, lies, murder, laying waste a whole country—to get what he wants – power, control, riches, the adulation of his people, the rest of the world fearing him. He wants to be loved, in other words, just like the rest of us; he just has a seriously distorted idea of how to get it.

So, identity can be anti-Kingdom as well as pro-Kingdom—a tool for oppression as well as liberation – this is really what Stan was getting at. Don’t stop, therefore, at any limited human identity—this is nothing less than an injunction of the Gospel itself – the call to unlimited, universally inclusive human solidarity. It’s also central to the idea of democracy and, dare I say it, to the Kingdom. Don’t be black or white, male or female, gay or straight, Indigenous or European, Ukrainian or Russian, etc.—just be a human. In fact, don’t even be a human, because that excludes the plants and animals—be a living soul (that’s my recommendation of what to identify as, at any rate).

Now to freedom versus tyranny. Is history just a cycling back and forth, freedom winning one minute, tyranny resurgent the next? Or is there something profound going on—at a deep, deep level, so that it’s sometimes not visible—in which gradually, inexorably, freedom is growing, overcoming, advancing, like a mustard seed as the parable says? Freedom aka the Kingdom. That’s the $64,000 question.

It’s certainly hard to see any hope right now, with Russian tanks rolling into Ukraine, and Xi Jin Ping threatening Taiwan. Except that—and here’s some Kingdom hermeneutics—tyranny always sows the seeds of its own destruction. In fact tyranny is, always, a sort of Ponzi scheme (think Bernie Madoff, New York financier c. 2008, died in jail last year), drawing ever more deeply on a diminishing resource—your ability to marshal other people’s hatred in your favour—it’s a one way ticket to downfall (German, “der Untergang”)—sooner or later it comes back to (excuse my Esperanto) bite you on the bum. We might almost feel sorry for poor old Vlad, except for all the carnage and horror he’ll cause in innocent people’s lives before he finally brings the temple down on himself.

I reckon Xi will be absolutely dismayed by Putin’s absurd over-reach, his massive over-playing of his hand—he even threatened to go nuclear on Monday. Xi just wants back what’s never stopped being a part of China, namely Taiwan—and Taiwan itself has never stopped wanting to be part of China—the dispute is over who gets to govern the reunified country. Putin’s crazy actions, which will inevitably fail and bring about his own certain downfall, will only make it harder for Xi to get his hands on Taiwan.

What we’re seeing right now is the unity of the West lining up against the Russian regime, with massive aid, military and otherwise, being sent to Ukraine, and financial and other sanctions strangling the Russian economy. At the same time opposition to Putin is growing rapidly within Russia—any day now law and order might collapse, there could be a military coup, Putin could be removed, or worse. In the end, it will be his own people who will bring him down—God bless them when they do, finally freeing themselves from the tyranny of the Tsars, the Commissars, and the Oligarchs. What the tyrant never counts on is the spiritual development of other people because they are incapable of it themselves!

You know, and back to the description of tyranny as a Ponzi scheme, how could anyone be sure that people’s hatred is always a “diminishing resource” (you might say a “non-renewable resource”)? Well, it’s really a statement of Christian faith, of the Gospel in fact—that love will always overcome hate—that the power of love is always stronger than the power of hate. So, you might say that love, by contrast to hate, is a renewable resource—not diminishing but increasing. And love = freedom, so we circle back once again to the idea of the Kingdom.

Anyway, you wouldn’t want to try to predict the future, but my best guess (my Kingdom-inspired guess) is that Putin is on the way out, and that the world will be a better place for it afterwards; but in the meantime, who knows what suffering we’ll have to endure. We’re in solidarity, therefore, with the people of Ukraine and, for that matter, the people of Russia—in a world which often seems beset with chaos and danger, but in which freedom is most certainly lurking just around every corner. Your Kingdom come. Amen.

Fergus McGinley — March 2022

Fergus is an Adelaide writer, teacher, lay preacher.

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Project: Producing a Curriculum on the Wisdom of Progressive Christianity for Teenagers

By: Members of the National Common Dreams Team and Representatives from Explorers Groups around Australia

Youth Values

Group Of High School Students Giving Piggybacks In Corridor

Young people have the experiences, ideas, and ambitions to make a better world for everyone.

Young people have been resilient in the face of a global pandemic, growing inequality, wars and the threat of climate change. These problems impact everyone but will have the greatest impact on young people’s futures. And yet often young people are being ignored and disregarded while these problems persist.

Young people don’t just want to be heard. They want a seat at the table to create change for everyone. They are putting their hands up and want to be a part of the solution of the world’s problems.

Our Vision

To empower youth, young adults and parents to understand the authentic teachings of Jesus and enjoy their own identity and feel able to apply their learning and contribute to a better society.

You can help

We are in the phase of gathering ideas and opinions. Already we have initiated brainstorming amongst friends which has helped us to draft some thoughts on what values drive young people today, what principles they aim for, what knowledge they seek, what aspirations they have for the world, and where the teachings of Jesus would help them find their own identity and role in creating a better world.

But we need to get closer to the thinking of young people and you can help.

We need your feedback in three forms:

  1. Identification of any publications, research or projects that you know about that focus on youth values, preferably in an Australian context, but not only.
  2. Results of a conversation you have with young people that identifies their response to the following question:

What concerns you about our world and your future life?

This should be a relaxed conversation, not an interrogation. The teenagers could be your own, your grandchildren, young people at church, or young people you know. It could be a single young person.

  1. Any work you are aware of that is being done on such a project already. We are aware of the work of Progressivechristianity.org and the curriculum for younger children called Joyful Path. Several congregations are using this now.

We have been given access to some very useful resources of progressive Australian theologians and educators also.

What to do with your feedback

Please send your feedback to Dr Paul Inglis. Thank you in anticipation of lots of feedback.

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Seminar: Has our increasingly secularised society lost its sense of enchantment?

Redcliffe (Q) Explorers

At our gathering next Monday (7th March) the Redcliffe PCN Explorers will examine this question and the remedy proposed by Greg Sheridan in his full-page article in the December 18-19 edition of the Weekend Australian. Transcript very kindly provided by Caloundra Explorers leader Ken Williamson available on request.

Request article here.

Several of our group will provide their personal observations on different sections of Sheridan’s article, and we will consider the possible effect it might have on a young person or a non-Christian who’s interested in learning more about the faith, beliefs and history of Christianity.

Although there have been some water-related issues at Azure Blue during the past week, I’ve been told that there should be no problem with holding our meeting in the Activities Room as usual. So please join us on Monday (6 p.m. at 91 Anzac Ave., Redcliffe), noting that there will be someone to open the gate from about 5:50 p.m.

The Centre management requires us to be fully Covid-vaccinated, and the usual arrangements of mask-wearing, hand-sanitising etc. will apply. If you’re not a regular at our gatherings and would like more details, please feel free to give me a call on 0401 513 723.

Shalom,  Ian

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The Bultmann Legacy – the quest for the essence of Christianity

Westar’s March Madness is in full-swing and today we’re featuring our first two March events, Christianity Interrupted (March 3) [10am Qld time Friday 4th March] and The Overlooked Legacy of Rudolf Bultmann: The Quest for the Essence of Christianity (March 9).

You can access the rest of the March events on the Westar webpage here!

In preparation for the March 9 webinar on Bultmann’s legacy we’ve provided a downloadable infographic below called Five things to know about Bultmann.

***And we’re adding a bonus for everyone who registers for next week’s webinar!***

In addition to the recording of the Bultmann webinar, registrants will receive a PDF of the Westar Forum 2014 paper “The Legacy of Rudolf Bultmann and the Ideal of a Fully Critical Theology.” The paper was written by Schubert Ogden and was presented at a special Westar Seminar on the legacy of Rudolf Bultmann on November 16, 2012. See below to register.

The Westar Forum Academic Journal

Westar’s Forum is a subscription-based academic journal that is available for purchase by individuals and institutions. You can learn more about it here.

Christianity Interrupted: Origins Are Not Infallible

free Westar Think Tank Online Discussion

Today, Thursday, March 3, 7:00-9:00 PM ET (USA and Canada Eastern time).

We’re doing a deep dive into how new developments in theological understandings affect our views of historical origins. What is at stake in views of Christian origins? How does changing our understanding of the Christ communities of the first centuries interrupt present-day Christianity(ies)? How do our contemporary views and commitments shape what we seek in Christian origins? How do new developments in theological understandings affect our views of historical origins? What does “Christianity Interrupted” mean to you?

Register here!

The Overlooked Legacy of Rudolf Bultmann: The Quest for the Essence

of Christianity – With Westar Scholar David W. Congdon

March 9, 2022, 7:30 – 9:00 pm ET, $20

The significance of Rudolf Bultmann for the critical and historical understanding of Christianity and Christian origins is widely acknowledged but remains little understood. Ten years ago, the late Schubert Ogden presented a paper on “The Legacy of Rudolf Bultmann and the Ideal of a Fully Critical Theology” at the Westar Seminar in celebration of the English translation of Konrad Hammann’s biography of Bultmann. David W. Congdon, author of two books about Bultmann, takes a fresh look at Bultmann, focusing on an aspect of his work that has been largely unappreciated in anglophone scholarship: his contribution to the modern quest for the essence of Christianity. Bultmann’s quest places him in dialogue with Schleiermacher, Troeltsch, and Harnack, but his unique approach to this quest offers insight and inspiration for those looking for a credible and critical understanding of religious faith today.

All registrants will receive a recording of the event and a PDF of the Schubert Ogden paper.

Register here!

Five things to know about Rudolf Bultmann

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The politics of identity – recorded presentation

Effective Living Centre Logo

Effective Living Centre

 

Hi everybody,

ELC Wilks Oration – Stan Grant – 25 February 2022

If you missed Stan Grant’s amazing address on Friday night – “The Politics of Identity” – or if you just want to view it again, here’s our video recording of the event. Beautiful music from Vonda Last as well.

We encourage you to get the word out to your friends and acquaintances – this is an important “message for our times”.

The video is available to you free of charge, but we invite you to make a donation to the ongoing work of the ELC in providing great programs to the community.

Kind regards,
Effective Living Centre

Fergus McGinley

“Stan’s address was as fine an oration as you’re ever likely to hear.” Cheers, Fergus

The Effective Living Centre (ELC) is an ongoing community engagement project of Christ Church – Wayville Uniting Church, founded in 1998.

Our primary purpose is to promote living effectively in our present time and creating partnerships with members of the wider community who identify with achieving the aims of the ELC.

We seek to enlighten and empower people to take responsibility for advancing our society towards the common good. We are open to all people regardless of any social, political or religious persuasion.

The ELC is a recognised mission centre of Mission Resourcing, Uniting Church SA.

Donate to the ELC

Watch the video

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A temporary hiccup in the delivery of Rex Hunt’s wonderful resources

Rex Hunt has sent this message to all who use his resources:

Due to changes at my server and then a new server not coming up with support/assistance when similar issue arose, my web site: www.rexaehuntprogressive.com   is down.

For a while I thought I had lost everything.

But with the help of some very talented friends in Canberra a new-look web site will emerge from the ruins. I am still hoping to retain its name.

But all of this will take time.

So my sincere apologies to those of you who have used my site/resources, etc in the past.

It is my hope things will resume shortly. In the meantime if there is some resource you would like I will see if I can search the raw stuff on my computer and supply – or something similar. But I don’t have everything and believe it or not, not all backups are helpful or complete.

Mmm…

So please stay with me. (Even though I reckon my life-span has been reduced some 10 years or so!)

And when my new site (hopefully contents at old www address), I will again let you know.

Cheers,

RAEH

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A Poem: A Different Response To The Biblical GOD

Thank you Peter Marshall for this contribution. An explanation is provided after the poem.

Legend has it that many generations past there was a man named Abraham.

He had a son named Isaac

Now Abraham was understood to be a godly man in those times.

In present times, many, still see him the same.

Was Abraham a good man?

Well it would seem in these times it’s not a question to ask.

So let’s break with tradition and ask that question now.

In light of the story of his God and his son.

As a test of his loyalty, Abraham was tasked by his God

To take a sharp knife

And end Isaac’s life.

 

We know what’s reported in the book some call good

But let’s now consider a different track.

What if it was Abraham…… whose motive was good?

And he clearly, resolutely, just said the word No.

Well in this alternate story the next acts are quite sweet

For Isaac and Abraham, their love bond increased

And the Biblical hero…. The God of might

Well legend has it, just faded from sight.

 

Hey that’s not bad

In fact it’s rather quite bright

But its only two people who were exposed to that light.

 

So let’s put on sneakers and go for a hike

A pretty long hike, and let’s have a look for some

Pesky Canaanites.

 

Now these people… well they had a few problems.

Seems they often didn’t act in the most charitable way

And sometimes their behaviours were harsh and quite cruel.

But it would seem, worst of all, from one point at least,

They had not yet met the God who should rule.

Aah not to worry, for the hero had plans,

Yes that’s the God of the Bible, who by his very nature

Could do nothing but good.

And so he enlisted some special people to drive his point home.

So special they were, God said they were chosen

to do great feats and to teach the whole world

that if people worshipped one God and that God was he,

Why then all things forever would be loving and free.

So to ensure his special people would not doubt him at all

God promised them land, good land,

Where they might prosper and grow

Become wealthy and fat

While teaching all nations they too

Could share in all that.

 

To set this in motion God gave them some orders

And gave also assurances they could not fail in their quest

For he would be with them each step of the way

Guiding and strengthening, until victory was won.

 

All you need do is exactly what I say

So go now and slay them…leave nothing alive

Then possess the land in my name, to my glory

So that all peoples may know there is but one God

Who always without exception is unfailingly right.

 

It fell to Moses, the man in charge,

To either lead the army and do as was ordered

Or to speak with his people and thereby determine

if blindly trusting and obeying was the best course to take.

 

In another version of this story so often told

It was the alternate action that Moses thought right.

So the people all talked and considered their past.

 

The legend of Abraham was brought to the table

And consensus was strong, that of their own essence

They might determine what was right.

 

But there was also a great fear they may all be wiped out

when from times long past another story was told.

That be the one when the God of this people was again displeased

With most things in general.

It was said, this God of power lost control of his temper

And like a small child threw a most enormous tantrum.

So great was his rage that even the weather was changed

and for days and days rain fell in torrents to earth.

Eventually all human life save one small family was lost.

 

And so it was Moses presented to God. He told of their fears

And of great respect for Abraham who taught them that as people they also had power.

Power to think and to know right from wrong and so determine how life may proceed.

Moses also explained, in fact confessed, that often his own people acted out of greed,

Lust, rage or ignorance. Basically all the crimes God levelled at the Canaanites.

So to kill them and steal their home would make us most probably far worse than them.

Our answer is No. We shall not kill, steal or plunder, simply because it is the whim of someone who may if he chooses, destroy us as well.

To you God of power, we say No. Furthermore, if we survive your wrath we will seek to overturn and resist any evils you unleash on the world.

Of course we are open to another way. We put it to you we can be co-creators.

This is our plan:

We will not judge the Canaanites

We will seek to be good neighbours to them

To converse with them and to love them as we love our own.

If romantic love arises we will break your rule and commit what tradition deems

A cardinal sin. We will intermarry.

And by these pledges we will proceed…. To either prosper both peoples

Or end our lives with honour by whatever punishment you submit us to.

 

Now God, who was known to boast about being a jealous God

Was predictably overcome with rage at being rejected.

But he didn’t strike Moses….He simply vanished.

 

Some prophets of those times recorded that the Biblical God simply retreated within himself.

And on this occasion God ruminated on some key principles of life.

 

God remembered how he was the source of Love

And how he created material beings, known now as Humans, in his very likeness.

So humans understood, right from the start, what Love was

They also knew hatred and evil, for as God had foreseen

Only by knowing Evil could one know love.

God reflected on the fact that Love can overcome evil, but that if evil is encouraged

And permitted to prosper then it will appear that evil is, simply put, the best way to go.

This he remembered was not the original plan, was not the plan now, and never would be the plan.

And God’s rage subsided. He became overjoyed that Moses and his people had accessed

The power of choice that was part of their makeup, and had decided to cast aside fear and make a choice for good.

God’s rage toward Moses was completely transformed into respect and gratitude for the choice he had made with his peoples consent.

And the whole Universe celebrated.

Another story told how a man named Jesus, destined to live in the same geographical area as our heroes, smiled a huge smile.

For Jesus now saw a different future.

His time on Earth would not now be so painful, nor appear so tragic.

People would not feel the need to make up stories about Jesus to explain

Their experience of him.

People would not allow greed, the lust for power, control and desire for judgement

To dominate their life.

Instead Jesus saw a future where humans undertook only one battle

That be the battle that is ongoing within every human being

The battle for Good.          

How different may things have been if GOD was shown

The people were ready.

Ready, to make the world Good.

 

Peter Marshall, February 2022

Background

In early 2022 I had watched a number of debates between Dan Barker and various Christian apologists. Dan had been a Christian preacher for 19 years and now identifies as an atheist.

The debates were interesting, conducted in a surprisingly courteous manner and basically concerned the possible existence of GOD, the biblical God. I was most pleased to become aware that such debates were now, if not commonplace, at least not uncommon.

The debates had quite an effect upon me and this poem is the outcome. I will attempt to share this poem with Dan Barker, as he was the key figure in the debates I watched.

A very surprising thing happened within me while writing. I had originally intended to use a little bit of strong, offensive language, because this seemed the best way to convey the enormity of the emotion a consideration of the subject matter produces. At no stage while writing did I make a conscious decision to not use the offensive words. They were somehow transformed into words and ideas that did not totally condemn the Christian portrayal of the Biblical God. It’s difficult to explain and the best I can do is to say that:

I wrote this poem / story

But I do not claim to be the original and sole author.

Peter Marshall

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Online Seminar

The Progressive Christian Network of Victoria

invites you to explore

“AFTERLIVES: Jesus in Global Perspective”

with

Rev Dr Greg Jenks

Sunday 27th February, 2022 @ 4:00pm – 5:30pm (EADT – Melbourne time)
Event Zoom Link:

https://us02web.zoom.us/j/89796404539?pwd=SlUzT0dwWS9MZGJLbXNqMjdpcnJJdz09

Open by Clicking link while holding control key, or cut and paste into your browser
(If needed, the Meeting ID is 897 9640 4539 and Passcode is 781878)
“AFTERLIVES: Jesus in Global Perspective”, edited by Greg Jenks, is an international collection
of essays exploring the impact of Jesus within and beyond Christianity, including his many
‘afterlives’ in literature and the arts, social justice and world religion during the past 2,000 years
and especially in the present global context. This volume is not an exercise in Christian apologetics, nor is it an interfaith project; except in the sense that many of the contributors are from a Christian context of some kind, while many others are from other religious and cultural contexts.
The book is being published in the Westar Studies Series and is currently with the publisher. It is
expected to be released in late 2022. Arthur Dewey, editor for the Westar Study Series, has
described the book in these terms: “This is a remarkable volume! It has so much to offer. Most
importantly, it is filled with voices, of history, of intersection, and of peoples so often unheard.” Greg has just retired from his role as Dean of Grafton (2017-2022) and was previously the Dean of St George’s College in Jerusalem (2015-2017). He is well known to many members of PCNV through his involvement in the Common Dreams project, and has spoken at various PCNV events over the years. He is now Director of the Centre for Coins, Culture and Religious History at St John’s Cathedral in Brisbane (www.cccrh.org ). He has written several books, including Jesus Then and Jesus Now (2014) and The Once and Future Scriptures (2013),
and edited several others, including the new collection.
Advance Notice: Our March meeting (Sunday 27th March) will feature Greg and scholars involved in the book, in a Panel Conversation.

THIS IS A FREE PCNV EVEN

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Understanding others – suspending the urge to be right

Understanding Others

Greg Spearritt considers the history of Christian theology in dealing with other religious traditions, and ponders the lessons that might offer for Anglo-Australians attempting to understand First Nations cultures.

A little less than a century ago the German Protestant theologian Ernst Troeltsch made a radical statement. Christianity, he said, was a “purely historical, individual, relative phenomenon”. 1.

He prefigured by some decades what was to become a problem for Christian thinkers of all stripes: how do we understand ourselves when other religious traditions are appearing “in power among us on our turf”? 2. It’s been argued that accounting theologically for religious pluralism has been as formative for Protestant – and I’d add Catholic – thought as an earlier generation’s struggle with Darwinism was. 3.

Suddenly, as the world began to emerge from the hegemony of colonialism after WW2, the Other was in our faces, and had become more than an easily-dismissed curiosity. It was among us, challenging our long-held belief in the superiority of our own faith. What to do?! There were three main responses.

Christian exclusivism was exemplified by the view of influential Calvinist theologian Karl Barth that Christianity “alone has the commission and the authority… to confront the world of religions as the one true religion”. 4. Needless to say, this approach didn’t result in a great deal of interfaith dialogue. It substantially remains the view, of course, of many conservative thinkers and groups to this day, though I suspect they fall short of the confidence in their views that was possible when the European empires were riding high.

Then there were the ‘inclusivists’. Karl Rahner was the poster boy here. A Catholic, Rahner proposed that sincere people of other faiths could conceivably access salvation, describing them as “anonymous Christians”. 5. He was probably surprised that his idea didn’t go down too well with the Buddhists and Muslims. Condescension is, after all, pretty hard to swallow.

It’s no surprise, however, that the theologians most inclined to actually engage with other traditions were the pluralists. Here we find John Hick, the process theologian John B. Cobb Jr, Wilfred Cantwell Smith, Ninian Smart and others. For them, though each of course had their own particular take, there was a ‘rough parity’ among the world religions.

Even with the best of intentions, however, it’s never easy coming to terms with Otherness. I have argued elsewhere, for example, that for Hick, Smith and the theologian Winston L. King an inability to appreciate the Other as truly Other mars their well-meaning attempts to understand and portray Buddhism. In spite of their best efforts, they frequently fall back into using western and Christian categories such as ‘salvation’, ‘Ultimate Reality’ and ‘faith’. They often assume too close a correspondence between Buddhist and Christians concepts and terms. And they fail to sufficiently acknowledge the diversity and complexity of Buddhist traditions: the Buddhist Other comes across as essentially the same, wherever she or he is found.

A haste in the work of these theologians to pursue common ground – to claim that Christians and Buddhists are actually on about the same Ultimate Reality – leaves those Buddhists who refuse to give up their particularity portrayed as not really knowing their own traditions. No matter what they say, Buddhism actually accesses Christian realities like grace, or it supports a global view that Reality or salvation is what matters and that all particular truth claims are merely mythological. Buddhist recourse to protest – where that is even possible – is futile, since it may simply be seen as further evidence that those protesting have not yet seen the ‘big picture’. As I have (again) noted elsewhere, Bishop John Shelby Spong is culpable here too: he says Buddhists “clearly believe in God” and describes a well-known Buddhist monk as living “inside a God consciousness”. 6.

This all makes me wonder about the extent to which those of us of European descent can truly understand Indigenous Australian cultures.

My default lens for understanding Others in the world is the Enlightenment one of rationality and science. As much as I’m a fan of this particular lens, however, I have to acknowledge that it is a lens. Science is a socially constructed enterprise, bringing with it, at least to some extent, an inescapably western-Christian perspective. It has certainly been a tool of colonial oppression throughout Australian history. The Cartesian dualism on which (in part) it’s based is not shared by many Indigenous peoples: nature and society, for example, do not constitute separate domains in Indigenous thinking, as noted by Fulvio Mazzocchi (p. 22). Mazzocchi has serious doubts about whether Indigenous knowledge and western science can be successfully integrated.

Just as with Christians and Buddhists, apparent correlations between western and Indigenous concepts must be viewed with some suspicion. Sorcha Tormey, in the third edition of the Treaty Matters newsletter, notes that even talk of sovereignty for First Nations people must be approached with care, since it’s a fundamentally western concept.

I’m hopeful that it is possible to apprehend Other cultures or peoples in a way that is respectful and allows those Others to speak for themselves. The pluralist theologians who do this best in relation to Buddhism – and there’ll be others from more recent times (including women!), and from non-Anglo-American countries – include Ninian Smart, John B. Cobb Jr, David Tracy, Don Cupitt and George Rupp. It is probably no accident that these thinkers, much more than those who focus on commonalities and underlying unity, are open to the ways that Buddhism might influence Christian thought and practice. Tracy, for instance, speaks of the other of the Buddhist who, precisely through the challenge of… radical otherness, can help Christians, especially those sensitive to our contemporary situation of possessive individualism and the terror of transience, to let go, to rethink, to suspect anew, and to retrieve the forgotten mystical resources of our own tradition. 7.

Suspending the urge to be right, and to persuade others to align with our views is no easy matter for westerners, including Christians. We will be all the richer, I suggest, if we do indeed begin to “suspect anew” our own motives and assumptions, and learn the art of truly listening.

  1. Christian Thought (University of London Press, 1923), p.22
  2. Langdon Gilkey’s words: Through the Tempest: Theological Voyages in a Pluralistic Culture (ed. Jeff B. Pool, Fortress Press, 1991), p.24
  3. Leroy Rouner ‘Theology of Religions in Recent Protestant Theology’ in Hans Kung & Jurgen Moltmann (eds) Christianity Among World Religions (T & T Clark, 1986), p.14
  4. Church Dogmatics I/2 (§17 no.3, T&T Clark 1975) p. 357
  5. See Theological Investigations Vol.5 (Daton, Longman & Todd, 1966), Chapter 6
  6. Why Christianity Must Change or Die (HarperSanFrancisco 1998), pp. 57 and 185 respectively
  7. Dialogue With the Other: The Inter-Religious Dialogue (Peeters, 1990), p.83

Greg Spearritt is editor for SOFiA and author.

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Free Online Seminar: Deconstructing Nicaea

Register now to  receive the link:

Please join the Christianity Seminar II for this free event!

Register at:   https://bit.ly/3oH4i1A

Australian times:

Brisbane: 10.30am 25th February

Sydney/Melbourne/Hobart: 11.30am 25th February

Adelaide/Darwin: 11.00am 25th February

Perth: 8.30am 25th February

Register now! The recording will also go out to all registrants if you can’t watch at the set time.
Please join us for a special evening with the steering committee of the Christianity Seminar, Phase II.
There are many preconceived notions about both the Council of Nicaea and the Nicene Creed, but–as is often the case–the history is much more complicated that we realize.
Lillian Larsen, Nina Livesey, and Jason BeDuhn will lead us in a participatory exploration of the Nicene Creed in preparation for the March 25-26 Christianity Seminar, probing not only what these documents actually say but also the contests and debates in which familiar ‘creedal’ language found its form/was crafted.
Sponsored by the Westar Academy
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Commentary: Greg Sheridan Article

A Time of Enchantment

Archaeological research confirms the accuracy of the New Testament as it restores meaning to our lives.

Greg Sheridan

(Sorry that the article does not copy well to this blog)

Reference for those who subscribe to The Weekend Australian December 18-19  2021

Full scanned copy can be sent to those who request it.

Response to Questions on Sheridan Article

Keith Turpin – Caloundra Explorers

Where do you stand on ‘mistaken propositions’?

First, he has quite a mouthful on Christianity as the universal faith unlimited by culture. As a Christian believer I’m not sure I can go with him that far!

God is dead. I clearly recall the controversy Robinson’s book caused at the time of its publication, but I don’t know if I ever read it. But I’m pretty sure that Sheridan has got his idea entirely wrong. I believe he meant that the God portrayed by fundamentalism is dead, and must be replaced by a totally new understanding (like J B Phillip’s your God is too small). That is one of the great things that modern scholarship has given us.

The Bible is full of lies. Some ‘way out’ liberals may have promoted this, but for the mainstream of genuine Christian liberals, this is sheer nonsense. I think of a person like Fosdick to whom such a criticism could never be levelled. With my own high regard for the ‘good book’, the phrase, historical reality, is a bit much to claim for written records from an age when our modern understanding of history was in its infancy.

Is Sheridan’s criticism of New Atheists valid?

Here again we have a great flow of rhetoric which doesn’t do much other than polarise the discussions.

Personally, I can’t claim to have read Dawkins, Hitchins, etc. widely and maybe they are addressing  a  ‘farcical caricature’ rather than Christianity itself. Whether or not they put in a lot of irrelevant science to buttress their argument, again, I don’t know. But at least they have a right to be heard and debated seriously, or else we are all losers. Certainly, I can agree with Sheridan that 14 milliion years is a very little time scale in God’s dimensions. (I think Thelma mentioned we have God is Good for You).

Is it true that the Jesus of History and the Christ of faith are the same?

We also have Sheridan’s book mentioned.

My response to this question would be that I think our Greg should read Richard Rohr’s The Universal Christ (a Franciscan from his own tradition). He sees Jesus as One, indeed a very unique One, of the many Christs or means by which God reveals himself to us. [I know that’s a poor expression of Rohr’s ideas] but it’s something I am still struggling to come to terms with. If we fully identify the man Jesus with the Christ, we do a great injustice to the incarnation. We either end up with a God who masquerades as a human, or a human who has been somehow exalted to the heavenly places. That would make nonsense of Jesus’ words, God is Spirit, and those who worship him must worship in spirit and truth.

This is a strong criticism of progressive Christianity.

I find his “flickering half-life within Christianity” a sad summation of the legacy of Spong, who has personally been such a blessing and inspiration to me. If Greg departs this life with a mantra for Christian living anything like Spong’s “live fully, love wastefully & be all you can possibly be”, then I will eat my words. Films and books like The Da Vinci Code pale by comparison with the legacy of such men and women who have been leaders in Progressive thought. My prediction is that their work will outlive much of today’s hard -line fundamentalism. If not, then God help us all!

Do you think people today have been ‘indoctrinated from birth etc? ‘

In a word, NO! It’s much more likely that they have felt that the kind of Christianity that the Church generally has preached in modern times is so out of touch and irrelevant, that they have simply walked away from the Church. The number of fierce anti-Christian parents debarring their children from any Christian teaching would be small in comparison with the indifferent ones and those of other faiths.

As regards the work of modern Biblical scholarship which he blames for the demise of faith, I want to say that I recently ‘waded through’ a book by John Dominique Crossan called The Birth of Christianity, in which he seeks to explore the silent years between the first Easter and the writing of the Gospels. Apart from his many insights into the world of Jesus’ time, I gained a profound appreciation of the meticulous way in which Biblical scholars go about their research, which I would put on a par with most sciences.

I really think Greg might be the one needing to exercise a certain becoming modesty before he rubbishes their work so lightly.

Do you agree…..the discovery of ancient Jewish synagogues…?

I think that like most researchers in every other discipline, Biblical scholars would be ready and willing to amend their ideas as they surely have had to do with the discovery of manuscripts and other ancient relics. The Jewishness of Jesus has been recognised by most of the Biblical scholars I have read recently, as well as the understanding that has grown that a large number of Jewish Christians participated in synagogue worship regularly, and that the pattern of the Gospel narratives was aligned to the Jewish year and its festivals.

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A further Reflection after a reading of God and Empire

God and Empire – John Dominic Crossan

Rodney Eivers

8th February 2022

Given my minor role of bookseller, an enquirer had wondered whether I had any copies available of God and Empire. I did not, but the topic sounded interesting so I acquired a copy and set out to read it myself.   While written in 2007, I found the argument this book puts is very relevant to the state of world affairs in 2022.

In delving into God and Empire, one comes soon to discover why John Dominic Crossan has such a pre-eminent place in Bible scholarship. His is a wide and generalised view of history but well backed up by anthropological and literary research to support his claims. An example of such detail would be in relation to the claim that Paul and fellow Christians upset the Roman hierarchy by referring to Jesus as “Lord” or “Son of God” when such titles were owned solely by the emperor of the day. This is a view commonly stated.  Crossan, however, provides numerous examples which can still be seen today where such titles for the emperor are inscribed in stone monuments from that period.

As the title implies, the book takes a broad sweeping view, as other writers also continue to do, of those first few centuries of the common era. * As the subtitle says it was “Jesus Against Rome, Then and Now”.  But this is not a treatise akin to other popular studies over the years seeking to tell the story of the triumph of Christianity over the Roman Empire. It is much more a warning directed at Christians today to be careful and selective about how they read and understand the Bible. The empire, which he explores and draws as paralleling the power of Rome, is that of the current United States of America. In its conclusions and perspectives, it is an observation of the growing polarity of American society.

Given my own ethnic origins and nationality I had been expecting more generalisation so as to include the relationship of Christianity to other historically dominating entities such as the British and Islamic empires, but that is not even hinted at. Such comparisons by other writers elsewhere could make interesting reading.

“God and Empire” introduces a theme which Crossan expands in his later book, “How to Read the Bible and Still Be a Christian” (previously reviewed here). This is to draw the contrast between retributive justice (ill will and punishment) and distributive justice (goodwill and the sharing of resources and responsibility) attributable to God as told in the Bible. Within the Bible there are as many depictions of a God of violence as there are of a God of peace and love.

The big reminder to us, including me, is to be wary of the claim that we can stick to the New Testament with the Jesus story as a recipe for an environment of peace and harmony. We may be tempted to discard, or at least downplay, by contrast, whatever we may derive from the Old Testament.

Crossan’s message is that the New Testament with its climax depicted in the book of Revelation can hold its own for savagery with the Old Testament stories. And he reminds us that the protagonist in Revelation is revealed clearly as Jesus himself.

I write this at the very time when Russia and The United States are facing off each other with the prospect of war in Ukraine. Crossan notes one ancient writer’s observation in relation to the wars which shaped the middle east at the time of Jesus. We can anticipate the prospect of major conflict.  He quotes the danger given from that period being demonstrated when one power, in his case, Greece was rising in influence when another power (Persia) was waning. This, of course, is the very situation we are facing with the rising influence and belligerence of China and the decline and loss of direction in America.

All this current war talk upsets me. Have we not learned from the slaughter of the previous century? With the United Nations and other international groupings, we have the structures for international cooperation. Despite this, nationalism continues to reign supreme. I was most disappointed by the withdrawal of Britain from the European community – Brexit. Instead of confronting Russia and China with threats of military reprisal why not invite them to join NATO and other consultative bodies?

Even more disappointing is it that our Christian churches gives this issue little priority. The threat of war is right up there with destructive climate change as an issue to be faced by our children and grandchildren. And yet I see only token protest by our mainstream churches at the rhetoric of violence which we have been seeing in our news headlines over the past twelve months and more.

I see very few attempts to highlight the issue. Recently in looking down a list of intercessory topics suggested for the Uniting Church Assembly the issues of bringing God’s attention to the prevention of war between nations was right at the bottom of a very long list.

In a rare exception, at the micro level, however, it was heartening to view the ABC’s TV Compass programme recently depicting the action by a small group of Catholic lay people. They risked jail for bringing to the attention of the Australian public the military purposes of the surveillance establishment at Pine Gap near Alice Springs.

But to get back to Dominic Crossan and the American empire. His great concern is that fundamentalist, Christian America is living the biblical God of war rather than the God of peace. It is noteworthy that this book was written before the ascendancy of Donald Trump to the presidency of the United States. Trump appears to receive strong backing from many fundamentalist Christians in that country. Apparently, he still does retain their support. It seems that about half the American electorate would be prepared to vote him back into office. Furthermore, regardless of personal inclination, whoever is leader of that nation, still has to deal with that nation’s powerful military-industrial complex. This can weigh heavily on any decisions on international relationships. And for us in Australia as has become our national habit, with general agreement of both major political parties, we can expect to follow the United States into any war.

So, do the Australian churches have a contribution to make here? Surely rallying for peaceful responses to international problems is called for in being Jesus people.  We are reminded by our founder that even bad people love their friends. The challenge for us, as followers of the man from Galilee, by contrast, is to love our enemies.

Moreover, in using the Bible including the New Testament, as a recipe for living, let us be sure to be selective in our claims when we conclude our scripture readings with the assumption “This is the Word of God”.  Reason to be wary of this is well explained by John Dominic Crossan in “God and Empire”.

“God and Empire” is published by HarperOne

*A current title of this nature brought to the attention of Australian readers this year has been “After Jesus Before Christianity” by Vearncombe, Scott and Taussig.

Note: A Review of this book by Paul Inglis is available here.

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Respected Theological Scholars offering Faith and Spirituality for the 21st Century

SEMINARY OF THE THIRD AGE GOES LIVE

Faith and Religion Relating to the Present Age

Now available on live-stream.

Seminary of the 3rd Age is hosted each year by Adelaide’s Effective Living Centre (ELC) and is an initiative of Progressive Christianity Network SA.

The Sem3A program is conducted by respected theological scholars and leaders, offering persons young and old, of any faith or no faith, the opportunity to explore and reflect on questions of faith and spirituality relevant in the 21st century. Commencing in 2018, Sem3A is the only program of its kind in Australia; past presenters have included Norm Habel, Lynn Arnold, Denise Champion, Rabbi Shoshana Kaminsky, Vicky Balabanski, Mario Trinidad, Brian Phillips, Robert Crotty, Jione Havea, Jonathan Barker and Andrew Dutney.

So far Adelaide has kept Sem3A to itself, but in 2022 the exciting news is that we are going live nationally—for a nominal fee of $5 you can watch our seminars live and exclusively on ELC’s Facebook page from anywhere around the country (or around the globe, for that matter).

The overall theme for Sem 3A 2022 is Faith and Religion Relating to the Present Age, with four topics, each of which runs for four weeks on Thursday evenings (7.00pm ACST) during the months of March, May, August and October.

Adelaide: 7.00pm

Brisbane: 6.30pm

Melbourne, Hobart and Sydney: 7.30pm

Perth: 5.30pm

March’s topic is The relationship between Religion and Culture, starting with renowned social anthropologist Olga Gostin on How Culture Shapes Identity.

For more information on Sem 3A 2022 seminars, including downloading our 2022 brochure, go to the ELC website:

https://effectiveliving.ucasa.org.au/progressive-christianity-network-sa/seminary-of-the-3rd-age/

Book for Sem3A Live-stream through Humanitix—follow the links from the ELC website. Here is the link for the Olga Gostin seminar:

https://events.humanitix.com/how-culture-shapes-identity-olga-gostin

Contact us on office@effectiveliving.org if you have any queries.

oOo

 

 

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The Trinity as Love

From: Richard Rohr’s Daily Meditation, Thursday 22nd January 2022

Professor Heidi Russell describes a way of speaking about the Trinity as Love that might allow modern Christians to connect more intimately to God.

In the twenty-first century a new understanding of Trinity must be found that allows Christians to reconcile their image of God with a contemporary, scientific worldview. Theology needs to move away from concrete images of God in which God is pictured as an old man in the sky. The use of concepts such as being and person in our trinitarian theology have too often led to an understanding of God as a being or a person, or worse as three beings or three persons. Shifting from language of being and person to a concept of God as Love can help counteract this tendency to make God in our own image.

The primary analogy for God as Trinity offered [here] is Source of Love, Word of Love, and Spirit of Love. God the Father is the Unoriginate Source of Love, simply meaning the ultimate source, the source that has no origin itself because it is the origin of all love that exists. That Source of all love has been revealed in the Word of Love. The world was created in and through that Word of Love, and that Word of Love has been spoken into the world in the person of Jesus of Nazareth. The Source of Love is also continually enacted in the Spirit of Love, which is present in the world and active in the heart of all believers forming the Christian community into the body of Christ. As the body of Christ, this community is then called to be the ongoing presence of God as Love in the world. . . .

To affirm God as Trinitarian Love means that our relationships with each other have the potential to mirror such divine, three-fold love. Russell quotes Pope Francis:

The human person grows more, matures more and is sanctified more to the extent that he or she enters into relationships, going out from themselves to live in communion with God, with others and with all creatures. In this way, they make their own that trinitarian dynamism which God imprinted in them when they were created. Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity. [1]

She continues:

We can choose to exercise the unfolding of love in our lives. I can meditate on a God who is Love, who has enfolded Godself as Love at the core of who I am and empowered me to participate in the unfolding of that Love in the world. Through that meditative prayer, we will come to better enact Love in the world. Our hearts can literally change our brains. Our altered brains will change our actions. That unfolding of love means I am empowered to live out my life in relationships that are loving, that engender mutuality and equality in the world.

 

[1] Pope Francis, Laudato Si’: On Care for Our Common Home, 240.

Heidi Russell, The Source of All Love: Catholicity and the Trinity (Maryknoll, NY: Orbis Books, 2017), xvii, 171, 174.

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Featured post

The Common Dreams Story – Part 3

In February 2014 Dick Carter made a proposal to formalize the structure of an incorporated Common Dreams association. The arguments for doing this are laid out in his proposal below. This proposal was happily agreed to and became a reality.

A PROPOSAL FOR A FORMAL STRUCTURE FOR COMMON DREAMS

Introduction

Common Dreams (CD) has been a great success to date – maybe more successful than we could ever have hoped – which is a great tribute to Rex Hunt’s and Jonathon Rea’s vision when in 2005 they conceived the idea of staging a major national conference of religious progressives. It has a track record of three very well attended international conferences and several CD on the Road events that have also been very well staged and supported. It has an established “brand” (even if we might not like to think of it in those terms) which is well recognised and respected by a significant proportion of Australian and, to a lesser degree, NZ religious progressives and also by a growing number of prominent international researchers, writers and academics in the field. We are in the early stages of planning CD4 in Brisbane some time in 2016 which has every prospect of being as successful as the previous three triennial international events. CD now has approximately $120,000 in the bank or invested in an interest earning account so it is financially robust and now able to consider a more ambitious program or spread of activities.

On the other hand, the alliance which is CD has a very informal, even evanescent, structure which has served us well to date but it lacks form, its governance arrangements are not well defined, its operation is rather opaque and not well understood by those who are CD’s leaders, and it does not easily provide for succession among the leadership. It is suggested that we need to address these issues.

The Progressive Christian Network of Victoria (PCNV) formed Common Dreams Melbourne Inc (CDM) as the vehicle to undertake CD2 in 2010 principally to keep CD’s operations clearly separate from the PCNV’s & to ensure that PCNV did not become liable for GST on its own activities (because the addition together of the CD2 & PCNV revenues were expected to exceed the threshold of $150,000 pa where GST becomes payable). It was intended that when CD2 was wrapped up any cash in the bank would be passed on to the group charged with organising CD3 and then CDM would be wound up.

As we know, the latter part of this plan did not come to pass and, when it became apparent that the Canberra team tasked with organising CD3 did not have some of the key resources needed to undertake the complete task of staging CD3, a hybrid approach was developed under which the Canberra Local Arrangements Committee (LAC) was responsible for the conference logistics and other aspects (except programming) were handled by CDM. Rex Hunt led the program development with input from a core National Planning Committee plus consultation with a larger group of other interested parties.

This hybrid arrangement worked well and it is proposed that we should build on this format to create a transparent and flexible organisation structure that will carry CD through the next stages of its development.

Proposal

Basically, the proposal is that CDM should be made the entity that holds the “intellectual property” and the financial assets which together constitute “Common Dreams”. It is legally able to do this as, even though CDM is incorporated under Victorian state law, it is empowered to operate anywhere, including overseas (eg NZ), and its officers & committee members do not have to be resident in Victoria and can live offshore; the only restriction is that the Secretary must be an Australian resident.

A name change would be required so as to signal the wider scope of its operations, preferably to “Common Dreams Inc” or, if this name is not available, to perhaps “Common Dreams (ANZ) Inc” or similar. Its Officers and Committee Members should be made broadly representative of the leadership of the progressive movement in Australia and NZ, and its membership of individuals should also be broadened and made available to any who are interested.

At the moment, reflecting the purpose for which CDM was established, the Officers are: President – Dick Carter, Vice-President – Adrian Pyle, Secretary – David Merritt, Treasurer – John Smith and the Committee Members are Lorraine Parkinson and Chris Page. The company has eight “members” who are the current committee members of the PCNV plus Chris Page – these members are the people who get to vote at General Meetings including on the appointment of the Officers and Committee Members. There will be no problem having some or all of these people stand aside to allow the election of a new and more representative committee. Likewise there would be no barriers to broadening the Committee membership to include people who are active in the various state and NZ progressive bodies.

Under this arrangement the Committee of Common Dreams Inc (CDI) would assume the position of what was previously the National Planning Committee and take over the final responsibility for all aspects of CD’s operations including the approval of themes and programs for the triennial conference and other major events. It could continue to consult with a large number of people about aspects of programs, conference themes, etc. The LAC would become a sub-committee of the main Committee and thus be officially under the umbrella of CDI and legally empowered to do all of the things that it are designated for it to do. Further sub-committees or task groups could also be formed to undertake other CD activities such as CD on the Road, etc.

The Officers (President, Vice-President, Secretary and Treasurer) and six Committee members would be elected annually at the Annual General Meeting.

The functions needed to provide continuity of administration between & during main events would remain as at present with a small group of “officials” or agents (particularly John Smith, Maree Burnett, Adrian Pyle, & Dick Carter) who would be responsible to the CDI Committee; this would cover bookkeeping & financial reporting, banking & funds investment, maintenance of the website, registrations, advertising & promotion, regulatory compliance, etc, etc.

This structure is far more transparent and has much better defined responsibilities than the current informal structure; it can be made broadly representative. It should also allow clearer succession planning for the leadership group and allow individuals to move out of it when they wish and for successors to be brought in as appropriate. All of this should help ensure that Common Dreams has reasonable assurance of a continued existence and that it can grow and evolve as its leadership sees the needs & opportunities.

It should not be too difficult to put these arrangements or something like them in place.

Changes To Rules Of CDM

Recent changes to the Victorian law governing incorporated associations is requiring all such bodies to change their “Rules” (i.e. their constitutions) in prescribed ways as part of a bid to modernise governance in this sector. As a result CDM is going to have to change some things anyway and it would be relatively simple to make the transition to CDI as part of this process.

This process will involve changing the Rules of CDM as required by the amended Victorian act (which are largely procedural and straight forward), changing CDM’s name to CDI, and broadening the statement of CDI’s purposes in the Rules to clearly empower CDI to do all of the things that it may wish to undertake in the foreseeable future.

The Rule and name changes will need to be approved at a General Meeting and then be submitted to the Victorian Department of Consumer Affairs for a compliance review. The same meeting would elect the new Officers and Committee Members.

Time-Line & Responsibilities

The revision the Rules required by the changes to the Victorian Act will be led by the Secretary of CDM, David Merritt, who has considerable experience doing this for PCNV and some other incorporated associations. David and Dick Carter will also arrange the change of name and draft the revised CDI Purposes clause with input from the present National Planning Committee.

Timing of these and other steps will be approximately:

  • March/April Draft revised Rules, reserve CDI name, redraft and agree Purposes clause
  • May Enrol additional members
  • Early June Issue notice of General Meeting
  • Late June General Meeting, new Rules approved, new Officers & committee elected.

Recommendation

It is recommended that the CD National Planning Committee give its approval to implementing this proposal.

RJ Carter, 7 February 2014

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The Common Dreams Story Part 2

Greg Jenks on the Purpose of Common Dreams

(Written in 2014)

Some of us – myself included – tend to approach CD as progressive Christians (or maybe Christian progressives, I suspect the latter in my case), but others in this movement are very clear that they have no interest in the present and future forms of Christianity. They may be progressive Jews, progressive Muslims, progressive Humanists, or just post-Christian progressives. This is true, as I understand it, for many Sea of Faith members as well as for the members of the Centre for Progressive Religious Thought in Sydney.

However that may be, Common Dreams is not about saving/renewing Christianity or any of its present denominational expressions. Those are perfectly valid goals for people to pursue, but they are not the agenda of the Common Dreams movement.

I welcome the development of both denominational and ecumenical progressive Christian movements, such as the (formerly) UC Lay Forum (now UCFORUM) in the Uniting Church and the PAX groups within the Anglican Church.

I hope we can form an alliance between these emerging progressive Christian organisations/networks, and other progressive religious organisations (such as Sea of Faith) so we can jointly sponsor the CD4 event in Brisbane. Of course, I also hope we can do that in a way that honours and welcomes the contributions of religious progressives who are not in any sense “Christian.”

No doubt there is more that can be done by Christian progressives to collaborate, share resources, and promote theological exploration within the existing church structures. I think the UC Lay Forum (UCFORUM) is a fine example of what may be possible.

Maybe we need a PC structure in Queensland similar to Progressive Christian Network Victoria? That might clarify the difference in our goals when engaged in PC work, and when considering our support for Common Dreams 4? [PCNQ has since formed and is based at Merthyr Road, New Farm, Uniting Church].

As for Common Dreams, my understanding is that it is intended to be an interfaith and ecumenical project to promote, protect and expand the role of reasonable and tolerant religion in the public space. As such, I have an investment in the success of Common Dreams as a Christian progressive and also as a citizen.

The significance of “Common Dreams” as a name for this movement is its potential to invite us beyond differences derived from culture, ethnicity and religion, and into a shared space where we have common dreams for a better future.

The name was adopted when we began planning for the first CD event in Sydney just a couple of weeks after the Cronulla race riots. Those origins need not define or constrain our future directions, but they may help to explain how we got to where we are now.

We can doubtless do better at engaging religious progressives from traditions other than Christianity, and we can certainly do better in engaging with the common dreams of younger Australians. I hope we can keep both these objectives in clear view as we plan for the 2016 CD4 event.

Rev Dr Greg Jenks, 2014. (Written as the planning for the 4th Common Dreams Conference in Brisbane got underway.)

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Redcliffe and New Farm Explorers meeting plans

The Redcliffe Explorers: Who are we, and what are we about?

Greetings everyone

I’m hoping we’ll be able to get together next month, which will be our first gathering for the year. We’ll make it fairly informal and accessible to anyone – maybe a friend or colleague – who might be interested in discovering the sorts of topics we discuss, and why. I hope most of our ‘regulars’ will agree to chat briefly about their ‘faith journeys’ and how their views have (or perhaps haven’t?) been influenced by contemporary biblical scholarship. To allow time for discussion, there will be a strict time-limit on individual presentations! Also, I’m delighted to report that Rev. Dr Lorraine Parkinson (remember Made on Earth?) has agreed to give us a run-down on Melbourne’s Progressive Christianity community.

Assuming no lock-downs in the mean time, we’ll gather on Monday 7th February in the Activities Room at Azure Blue Retirement Centre (91 Anzac Ave., Redcliffe) from 6 p.m., commencing with a chat and tea or coffee. The Centre management requires us all to provide evidence of full Covid vaccination, and the usual arrangements of mask-wearing, hand-sanitising etc. will apply.

If you’re planning to come along but aren’t a regular at our gatherings, it would be advisable to give me a call on 0401 513 723 about access and parking arrangements at Azure Blue.

Shalom, Ian

New Farm plans:

Hello to all friends in Progressive Christian Network Qld,

In the light of the current situation with the pandemic, we have decided to CANCEL Explorers meeting at Merthyr Rd UC in February. Hopefully we will meet again on 30th March. Here are the dates for this Explorer group for this year, unless we find it advisable not to meet due to the COVID situation at the time.

30 March, 27 April, 25 May, 29 June, 27 July, 31 August, 28 September, 26 October, 30 November.

I trust you are staying well. Warm regards, Desley

Ross and Desley Garnett
drgarn@bigpond.net.au
Ross – 0409 498 402

Desley – 0409 498 403

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The Common Dreams Story – Part 1

As secretary to the Brisbane Common Dreams Conference in September 2016, I emerged as a convinced progressive, greatly inspired by the presentations, the scholarship and an awareness of a rapidly growing movement that addressed the many problems of relevance and authenticity in Christianity in the 21st Century. I have recently been elected to the National Planning Committee and look forward to seeing great things happening.

Paul Inglis

Dick Carter, the chairperson of Common Dreams Inc has provided us with the history and current state of CD together with its rules of operation and some recommendations. This is Part 1 of that story.

The Common Dreams Story

COMMON DREAMS is an alliance of Australian and New Zealand kindred organisations which promote the study, discussion and implementation of Progressive Christian and other progressive religious streams of thought and action. 

About Us

COMMON DREAMS is an alliance of Australian and New Zealand kindred organisations which promote the study, discussion and implementation of Progressive Christian and other progressive religious streams of thought and action. The alliance includes The Progressive Christian Network of Victoria, Progressive Christian Network Queensland, Progressive Christianity Aotearoa (NZ), St Luke’s Community at Remuera (Auckland), Pitt Street Uniting Church (Sydney), The Progressive Christian Network of South Australia, & Progressive Network of Western Australia. “Two founding groups – The Centre for Progressive Religious Thought Canberra and The Centre for Progressive Religious Thought Sydney – have since gone into recess, but individual members still share in local discussions and national events.”

Progressive Christianity is a nondenominational approach to faith and spirituality. It seeks to understand Christian beliefs and doctrines in the light of modern biblical and historical scholarship and current scientific knowledge. It values inquiry and intellectual integrity. It rejects biblical literalism and inerrancy. It is open to diversity of opinion. Expressions of progressive streams in other religious faiths have similar approaches within their traditions.

“The real reason why progressive Christianity exists is not to prune away archaisms and false accretions. It exists to be an authentic gospel voice, to proclaim the good news of Jesus’ life and teaching: a vision of humanity united to the sacred and to one another in love and justice.”—Rev Dr Margaret Mayman

The principal way the alliance pursues its objectives is through staging the major international Common Dreams Conference each three years. These conferences bring together for several days a large audience to hear and interact with a distinguished group of international, Australian and New Zealand scholars, researchers, writers and speakers. The first Conference was held in Sydney in August 2007 and featured Bishop John Shelby Spong as lead keynote speaker; the second was staged in Melbourne in April 2010, starring Gretta Vosper (a leading Canadian progressive); the third in the series was presented in Canberra during September 2013 with Marcus Borg leading a strong line-up of international and Australian and New Zealand experts; the fourth was held in Brisbane in September 2016 featuring Diana Butler Bass. The fifth conference was presented in Sydney 11-14 July 2019 and the distinguished international guest was Matthew Fox.

The proceedings of these conferences are made available as study resources for scholars, students and individuals. Common Dreams also arranges tours to Australia and New Zealand from time to time by leading scholars under the banner of Common Dreams On The Road. Our touring visitors have included Professor John Dominic Crossan (twice), Professor Bernard Brandon Scott (twice), Rev Dr Robin Meyers, Rev Dr David Galston, Professor Hal Taussig, & Professor Joe Bessler.

Our Beginnings

It all started in 2005! Rex Hunt was in Canberra and Jonathan Rea in Sydney. Both were actively involved in progressive religion/progressive Christianity. During one of their meetings around the Hunt dining room table in Canberra, Jonathan flagged, ‘we should stage a national progressive conference’.

To that end, Jonathan talked with Ian Pearson (then Minister at Pitt Street Uniting Church) and a meeting was called for January 2006 at Pitt Street Uniting Church in Sydney. Present were: Rex Hunt (Canberra), Jonathan Rea, Ian Pearson, Eric Stevenson and Valerie Worswick (Sydney), Greg Jenks (Brisbane), and John Smith (Melbourne). Discussion centred on establishing a national progressive religion network, using the Centre for Progressive Religious Thought Canberra as a model, which would then stage a national Conference. A theme for the first Conference was decided on: Common Dreams: Progressive Religion as a Transforming Agent. Principal speakers suggested included: Bishop John Shelby Spong, Brandon Scott, Joe Bessler-Northcutt. A tentative date was set for August 2007 in Sydney.

That national Conference was staged and was a huge success with people attending from Australia (every state was represented), New Zealand, USA and Canada. Towards Conference end, Rex Hunt approached Richard Carter of the newly formed Progressive Christian Network of Victoria and invited them to hold a second Conference in three years’ time. He accepted, giving birth to the Common Dreams Conferences.

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A conversation with Prof Brandon Scott and Dr Greg Jenks on the new important Westar Institute book, After Jesus Before Christianity.

From the creative minds of the scholarly group behind the groundbreaking Jesus Seminar comes this provocative and eye-opening look at the roots of Christianity that offers a thoughtful reconsideration of the first two centuries of the Jesus movement, transforming our understanding of the religion and its early dissemination.

Synthesizing the Westar Institute’s most recent scholarship—bringing together the many archaeological and textual discoveries over the last twenty years—they have found:

  • There were multiple Jesus movements, not a singular one, before the fourth century
  • There was nothing called Christianity until the third century
  • There was much more flexibility and diversity within Jesus’s movement before it became centralized in Rome, not only regarding the Bible and religious doctrine, but also understandings of gender, sexuality and morality.

Exciting and revolutionary, After Jesus Before Christianity provides fresh insights into the real history behind how the Jesus movement became Christianity.

Bp Jeremy Greaves has arranged an Eventbrite link…. A conversation with Prof Brandon Scott and Dr Greg Jenks on the new important Westar Institute book, You are invited to link in (see below for date and details) to this January event.

it will be on Tuesday 25 January at 11.00am (Brisbane time); 9am Perth, 11.30am Adelaide,Noon Sydney, Melbourne, Hobart, 10.30 Darwin.

Here’s the link to the zoom conversation with Brandon and Greg. Jeremy will be the host and facilitator.

https://www.eventbrite.com/e/after-jesus-before-christianity-a-conversation-with-brandon-scott-tickets-226723886247

Enquiries can be directed to Jeremy.

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A Reflection: A little late but too good to pass over.

Project Plenty is a five year developmental plan by the Queensland Synod of the UCA to produce more efficient, sustainable, and effective processes and outcomes and closer, healthier, and more positive relationships. They have been offered up as potential next right steps to foster discipleship, transform communities, make the governance and processes more fit for purpose and create for all a real sense of partnership and trust, community and communion, a life together. 

A full progress report can be found on the Project Plenty site.

Paul Wetzig is the Queensland Synod’s Project Officer – Discipleship, coordinating the evolving project. Among the many reflections given by planning participants, Paul offered this:

“As we come into the season of Advent, we don’t often come in preparation for revolution; for the overthrow of tyranny and oppression, the pursuit of justice for the hungry and the have-nots. As we celebrate Christmas, we generally don’t come seeking the overthrow of unjust leaders and rulers and the establishment of a new order in the world!

“We don’t come to surrender ourselves to the revolutionary mandate to fulfill God’s plan and purposes in the world by establishing an upside down, countercultural community.

“But this is context of the first Christmas as told by Luke, through the story of a teenage girl at threat of being stoned to death for being unwed and pregnant.

“In Mary’s story in Luke 1:39-56 we see a young woman surrender herself to the greatness and mercy of God’s plan to transform the world through the most unexpected of ways. Despite what is happening to her and around her, Mary places her trust and submits her life to a God who has consistently created change and brought blessing and hope into the world through the poor, excluded, broken, and deeply flawed. The God of Abraham who blesses those who step into the unknown to be a blessing to the world.

“But Mary not only sees herself in this radical plan, she prophetically sees and outlines what God is about to do in the world—that the God of radical justice will usher in a hope-filled new, upside down Kingdom where the humble will be raised up and the proud scattered, the hungry will be fed while the rich are sent away empty handed and unjust rulers are brought down from their thrones.

“What Mary speaks of here foreshadows Jesus’ proclamation later in Luke 4 of the coming of the Kingdom where good news is preached to the poor, captives are released, the blind have their sight and the oppressed are freed.

“This sits at the heart of Luke’s Christmas story. An understanding that through an unwed pregnant teen the highly political and dangerously revolutionary new presence of God will begin in the world.

“As we move into this time of celebration of the birth of Christ, I believe that we are invited back into this story. To consider our own humility and surrender before God. To reflect on what it means for us to trust God amid our struggles and challenges and to believe that there is hope in the midst of suffering. But it is also an invitation to a commitment to the revolutionary way of Jesus. To be those who strive for justice and to give voice to the humble, the hungry and the have-nots. To be those who continue to trust and follow God into the unknown, that we may be a blessing to the world and make real the dangerously hope-filled revolutionary presence of God in the world.

“I hope that you and your family have a revolutionmerry Christmas.”

Paul Wetzig

Paul Wetzig is the Queensland Synod’s Project Officer – Discipleship.

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Newton’s Theology

Peter Robinson has passed on this fascinating article from The Times about an interesting period in history, bridging Middle Ages and early Enlightenment times. He adds:

“During the Middle Ages, people generally approached answers to questions by an appeal to authority –  to figures like Aristotle, Ptolomy, or church fathers such as Augustine and Thomas Aquinas. Isaac Newton on the other hand was driven by scientific inquiry and promoted experiment based science – setting out the three Laws of Motion in his Principia Mathematica, discovering the law of universal gravitation, inventing mathematical calculus, and writing extensively on the nature of light and optics.

“What is less well known, is that Newton, like many in his time, was also a devout Christian – a monotheist who saw God in the order and beauty of the world, and his scientific contribution as casting light on God’s creation.

“At the same time, Newton was a deep Bible scholar, who also studied writings of early Christian fathers, comparing later writings to original Latin and Greek manuscripts. Newton is reputed to have devoted more time and written more on the subject of theology, than on science. Newton became convinced that the Church had moved away from its early foundations, and many of the doctrines of the Church had no basis in the original Gospel teachings of Jesus. He took  particular issue with the doctrine of the Trinity and Athanasian creed, based on his study of the Bible (rejecting 1 John 5:7 as the concept did not appear in original Latin vulgate and Greek manuscripts, but a later addition), declaring it a false doctrine, a position that saw him refuse ordination in the Anglican church (which came close to costing him his position as a Fellow of Cambridge University). He came later to be regarded as an Arian Christian (Arius c.274-337CE), among those who saw God alone as divine.

“Newton chose not to publish his thoughts on religion during his lifetime, such was the power of Church and State at that time, as he recognized the potential damage it would cause to his standing in scientific matters.

“As a side comment, it is relevant to note that Newton lived through the pandemic known as the Great Plague in 1665-67, a time when he did most of his research from his mother’s home in Woolsthorpe, England.”

NOTEBOOK SHEDS LIGHT ON NEWTON’S ENIGMATIC FAITH

by TOM BALL – London

Sir Isaac Newton’s ‘complex’ views on Christianity can now be better understood after scholars gained access to his confidant’s notebook for the first time in almost 350 years.

The manuscript, written by John Wickins, Newton’s university roommate and assistant, is the earliest evidence of the mathematician’s theology.

It highlights Newton’s engrossment in mainstream questions about God’s foreknowledge and human free will, at a time when England was staunchly Christian, and shows how he developed this into his unique theology.

The notebook, which had been under private ownership for two generations, was bought at auction for 63,000 Pounds last March and has been added to the library at Cambridge University, where Newton studied.

The notebook, which contains 12,000 words in English and another 5,000 in Latin, is the most comprehensive record of Newton’s writings to be found in the past 50 years.

Jill Whitelock, head of special collections at Cambridge University Library, said: “The notebook adds significantly to our understanding of Newton and his writings, as well as casting new light on other manuscripts in the University Library. It is only through the documentary heritage represented by his scientific and mathematical papers that we see a full picture of Newton.”

The notebook contains one of Newton’s two university lectures and three letters to Wickins, whom he called his “very loving chamber-fellow”. Wickins acted as Newton’s amanuensis while functioning as his unpaid assistant and helping him to turn the rooms they shared from 1665 to 1683 into a makeshift laboratory. They worked together on Newton’s third telescope.

One Latin segment of the notebook records a university mandated “disputation” or debate, where Newton covered the contentious topic of the compatibility of God’s perfect foreknowledge with human free will.

Dmitri Levitin, of All Souls College, Oxford, and his co-editor of the Wickins notebook, Scott Mandelbrote, wrote that the topic “was a subject that was as difficult as it was sensitive”. In an article for the Times literary Supplement, they added: “The difficulties were the classic problems of free will and evil: how could an all-powerful, omniscient God create a world in which humans had genuine freedom? At the same time, how could that perfect God not be the author of the sin which his creatures had committed?”

Newton came to privately hold unorthodox Christian beliefs and, by 1690, had dismantled the standard biblical proofs for the doctrine of the Trinity. He kept his idiosyncratic views – the focus of much rumour – to himself, a prudent decision considering his successor as professor of mathematics at Cambridge lost his post in 1710 for supporting similar views. It was not until after his death in 1727 that Newton’s unusual views became public knowledge.

———————————————————-

(This Article was first published in The Times newspaper in London, and re-produced in The Weekend Australian, January 8-9, 2022)

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Opinion: A renewed sense of the possibility

Thank you John Scoble from the St Lucia Spirituality Group for this insight which seems to be apposite for all our Explorers groups:
A Gathering of Loved Ones
In episode 1016 of On Being, Krista Tippett reads an extract from a book by Rachel Held Evans. It struck me as particularly apposite for our St Lucia spirituality group.
“Faith in Jesus has been recast as a position in a debate, not a way of life. But the truth is … I’ve found people to be much more receptive to the Gospel when they know becoming a Christian and being a Christian doesn’t require becoming a know-it-all. That is a form of faithful freedom too. There is liberation in not having to know everything and not having to impress everyone with that boundless knowledge … And many of us have found a renewed sense of possibility when we’ve realized how much of God’s beauty remains to be explored — and that the life of faith is also a life of holy curiosity. Anyway, most of the openhearted wanderers I’ve encountered are looking not for a bulletproof belief system but for a community of friends, not for a spiritual encyclopedia that contains every answer but for a gathering of loved ones in which they can ask the hard questions.”
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Opinion: A reconstructed pantheism replacing the Judeo-Christian paradigm

As we commence our 22nd year of bringing news and commentary to thinking explorers, we want to try to stay with trends in Progressive Christianity. Especially for those who like to be challenged! [Extra points if you read the whole scholarly paper this time and enjoy the “intellectual adventure”!!]

Thanks to Paul Wildman for drawing our attention to this 2008 paper from Zygon journal of religion and science by John W Grula which asserts that:

“Despite the best of intentions during two millennia of Judeo-Christianity, and several hundred years of materialistic progress and human rights projects born of the Enlightenment, the human condition and the condition of our planet are continuing to decline at an alarming rate. Given this situation, we must question our fundamental assumptions and belief systems. We need to discern how and why these crises have developed and how we might come to embrace new worldviews and attitudes that will enable us to solve our enormous problems.”

We have reproduced a copy of the paper below, for scholarly discussion only.

Abstract.

The Judeo-Christian, Enlightenment, and postmodernist paradigms have become intellectually and ethically exhausted. They are obviously failing to provide a conceptual framework conducive to eliminating some of humanity’s worst scourges, including war and
environmental destruction. This raises the issue of a successor, which necessitates a reexamination of first principles, starting with our concept of God. Pantheism, which is differentiated from panentheism, denies the existence of a transcendent, supernatural creator and instead asserts that God and the universe are one and the same. Understood via intuition, modern cosmology, and other natural sciences, it offers an alternative worldview that posits the divine and sacred nature of the universe/creation. By asserting the fallacy of the creator/creation dichotomy and any attempts to anthropomorphize or personalize God, pantheism precludes hubris stemming from erroneous notions of divine favoritism. The links between Judeo-Christianity and the Enlightenment are traced and a case made that the latter has resulted in the equally erroneous and hubristic notion of human ascendancy to a Godlike status, with the concept of progress providing a secular version of the Christian belief in salvation. By reestablishing the natural sciences’ metanarrative, even as it asserts the divinity of
the material universe, pantheism simultaneously demotes postmodernism and reconciles science with religion. Pantheism provides a theological foundation for deep ecology and also stakes out a viable third position in relation to the ongoing dispute between advocates
of intelligent design and the scientific establishment.

The paper.

Recent discourse in this journal has suggested that postmodernism is “exhausting itself.” While not specifying any potential successors, Gregory Peterson has suggested further that “the postpostmodern moment is awaiting us” (2005, 883, 887). Here I argue that postmodernism’s predecessors, Judeo-Christianity and the Enlightenment, are also exhausted and failing
to provide a conceptual framework conducive to ensuring the long-term health of earth and its inhabitants. In that spirit, I also accept Peterson’s invitation to articulate “shifts in perspective” that can lead to a “new, unified religion” (2005, 886–87) with the potential to succeed the faltering Judeo-Christian, Enlightenment, and postmodernist paradigms.

Continue reading

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Thoughts on the death of Desmond Tutu

Peter Robinson is inviting comments and further reflections on the following. Please click on Replies.

The world learned just after Christmas, of the death of Archbishop Tutu, the World and South Africa’s ‘spiritual moral conscience’ on social and political apartheid, who passed away age 90.

My spouse Denise and I recall the absolute privilege some years ago of visiting the settlement town of Soweto, the very dwelling where Tutu was born and raised, in the street where both Tutu and Mandela had lived.

It was a deeply moving experience, our pilgrimage if you will.

Peter Robinson

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Greetings to all our subscribers

Wishing everyone in our continually growing network of Progressive Christians a very happy Christmas and a new year that brings good news, hope and increased love for all humanity.

As we approach our 22nd year we are thankful for the contributions from members and the way in which we see the teachings and example of Jesus being shared. Many of our new members have come to us through your invitations. Keep it up.

Paul Inglis

 

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A Progressive Worship Resource for Season of Creation

George Stuart has kindly made available to us a suggested liturgy, also leadership notes with biblical commentary as well as notes for the leader to follow when preparing, etc. We appreciate his ever generous gifting of his work and can expect more. This time the material is aimed at use on Humanity Sunday and he is working on further Season of Creation resources (September – October) including for Animal Sunday, Cosmos Sunday, and a few others.

Humanity Sunday – For leaders of the church service

These Sundays are Season of Creation Sundays, so, each different aspect of creation is the focus of each Church Service.  This Humanity Sunday gives the church a golden opportunity to celebrate the mysterious wonder and the beauty of humanity.  It is also important to take this opportunity to confront the challenges and responsibilities that fall on all humanity regarding our fragile and threatened environment.

Aims and objectives

 Main Aim.  To engender a sense of awe and amazement of humanity, to celebrate the complex unity as well as the potential of human beings and then to be thankful.

Other important aims are,

  1. To explore what ‘dominion’ and ‘made in God’s image’ mean, in the context of the Genesis readings, and in doing so, compare the 2 creations stories in Genesis.
  2. To prompt reflection on the different ways of living within our fragile environment.
  3. To acknowledge the godly dimension of all that is.
  4. To significantly discern the gospel’s Good News for the day.

Resources offered   (The leader is encouraged to choose from these resources and use them.)

  1. Background reading and commentaries on Bible readings.

 Quotations from Bible commentaries are included because, with more lay people conducting church services, they would probably not have the private theological libraries that many clergy have.

 Thoughts and information about the human being.

Background reading, some of which is used in the suggested liturgy.  Choose what you wish.

  1. Suggestions for congregational participation.

Dialogues, individual contributions, and a children’s game are all included in the suggested liturgy.

  1. Lyrics to traditional hymn tunes.

4 of my sets of original lyrics are used in the suggested liturgy.   Norman Habel has also written many lyrics that could be used. Some of these can be accessed in the Seasons of Creation services, on the internet. http://seasonsofcreation.org/

  1. Prayers and Prayer suggestions.

A Creation Prayer, and suggestions for other prayers are included in the suggested liturgy.

  1. A suggested liturgy.  

The suggested liturgy below takes about 45 minutes, which includes time for congregational participation, the children’s game and Prayers of the People, etc.  It is suggested that, without interrupting the flow of the service, short commentaries could be given, to explain some of the Bible readings.  The dramatized reading in the liturgy below has been taken from the Uniting Church’s Seasons of Creation services, on the internet.  My suggested liturgy follows the lead of the services on the internet, by giving opportunity for members of the congregation to participate, and by having dialogues and the dramatized reading.  Doing something a little different!

 Resources detailed

Continue reading

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TRENDS IN RELIGION

[Thanks to Peter Robinson for gathering the data  and thoughts on this topic]

TRENDS IN RELIGION

Two sources have provided the following information:

The first is an article titled ‘Fewer Americans than ever are Christian as more say they have no religion’ by Mike Stunson,15 December 2021, which appeared in Flipboard 10 today, it is based on a poll by the Pew Research Centre.

Key conclusions of the Poll are that:

– 30% of the American population see themselves as atheist, agnostic or nothing, nearly double from 16% in 2007.

– 63% identify as Christian, compared to 78% in 2007.

– 41% see religion as ‘very important’ to them, down from 56% in 2007

– 45% say they pray daily, down from 58% in 2007

– The decline is most noted in Protestantism. 40% of adults down from 52% in 2007. Catholics 21% adults down from 24 % in 2007.

– Other US Polls demonstrate results similar to the Pew Research Centre Poll

– For the first time, fewer than 50% of adult Americans belong to a house of worship.

Ryan Burge, a political scientist at Eastern Illinois University and a Baptist minister, is quoted as saying “Church attendance is the first thing that goes, then belonging, and finally belief – in that order, Belief goes last”. (I’ll come back to this).

(On the American situation, I think the noted trends tie in with other evidence that there is growing interest in progressive theologies, among younger generations in particular.)

The second comes from Australia, the most recent National Church Life Survey (NCLS) results from their November 2021 Australian Community Survey (ACS). Australia has always been seen as a less ‘religious’ society than America, and Australians generally consider themselves to be more spiritual than religious – around half say they are both, but of these just half again are practicing.

Some key conclusions from the Australian ACS survey are:

–  Just 40% of Australians have contact with churchgoers, 60% have no contact

– 30% of Australians might attend a Christian church service if invited, if the invitee is a close friend

– The cruncher coming into Christmas is that around 51% of adult Australians do not see Jesus as a living historical figure (23% see Jesus as a mythical or fictional creation, and 29 % simply do not know). The survey suggests younger people are more likely to hold this view.

– 16% of Australians are willing to use on-line platforms to discuss matters of religion and faith.

(Around 20% of Australians might attend fairly regularly).

Reflecting on these findings

One has to ask why 51% of Australians do not see Jesus as having been a living person? It’s not because they have been reading the theories of authors like Volney, Dupois, or Bauer or more recently Doherty or Price. Neither because of a conscious choice to reject evidence in wide sources of non-canonical texts, apologists Clement, Ignatius and Justyn Martyr, or factual accounts of prolific historian Josephus, Seutonius or Pliny the Younger, independent sources who freely acknowledged Jesus as a living historical figure. Yet the survey results are not surprising, as the church has cloaked Jesus with an aura of classical mythology and supernatural elements, culminating in divine titles, that makes it difficult for many to understand Jesus as someone truly human who gave to the world a unifying social gospel message. In its preoccupation with symbol, the church at large faces a crisis of language and representation. Images and symbols that engaged early century minds have little place in the imagination of a majority of people today, whose worldview is shaped by contemporary rational knowledge and understanding. The church must ask itself, has the humanity of Jesus been lost? The evidence is in the data of polls conducted by NCLS and others.

So, attendance is first to go, then belonging, then belief, and finally ground of reality!

oOo

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Book Review: How the World Thinks

by Julian Baggini

Apparently a better understanding of ourselves comes from having knowledge of how others think. For Baggini’s tour de force of the world’s philosophies and cultures, as they have evolved, there is much value in a willingness to listen and learn. He critiques philosophies and philosophers and for those of us in the West there are many lessons we have not learnt because of our pre-occupation with our own tradition to the exclusion of all others.

Reading this book I was reminded of the time when I surveyed 50 people on the question – Who or what is God? I received 50 different answers ranging from a physical person somewhere in the universe to a notion of love. All the answers could have been defended with biblical evidence. Our understandings, insights and points of view are hugely influenced by the context and the ‘influencers’ from which we gain knowledge. For the Western world, philosophy has distanced itself from the insights that the Indian philosophical gurus utilize. Baggini is quite critical of this failing in Western philosophy. He claims insight without analysis and critique is “just intuition taken on faith”. Analysis without insight is “empty intellectual game-playing”. His key argument is that we would profit by “sympathetically but critically engaging with both”.

One of the key debates has been whether religions (theologies) are philosophies. His thoughts on this make great reading for progressives.

Similarly the author presents a case for the overemphasis on logic in Western philosophy. He assumes that reason and logic are synonymous. We should therefore focus more on reason and rationality in our philosophizing.

This is a grand journey from Greece and earlier through Eastern to Western philosophies, secular reason, and enlightenment, truth seeking, metaphysical and rational thought  and on to modern philosophy now impacted by global influences. It is a journey I would recommend to any thinking person.

I purchased my copy from Dymocks for $27.99.

oOo

 

 

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Project Launch: So That We Remember

We are pleased to join with our friends who are launching a great new project that focuses on the theme of dispossession entailed in the colonisation of this continent and its islands, and the cost to Indigenous lives that was so dearly paid for in that violent change of possession.

A story that began 233 years ago.

We offer So That We Remember as a verbal and visual guide to a particularly focused journey into the history of this country.

So That We Remember

This Website is offered as a verbal and visual path on a journey that began 233 years ago. It aims to expand awareness of the cost to Indigenous lives of the process of colonial dispossession.

This awareness is enhanced by Indigenous artist Glenn Loughrey’s artwork (glennloughrey.com). The visual has the capacity, beyond the verbal, to take the viewer into the primal feel of a landscape, an event, an encounter.

This collection of extracts from primary historical sources, and from historians seeking to gather as accurately as possible the memories of Australian history since 1788, is prompted by the felt need to expand the reach of memory into the wider Australian public.

What comes into view is a miscellany of testimonies, eye-witness accounts, secondary stories, justifications and obfuscations in regard to the nation-wide violence entailed in the imperial colonisation of this continent and its islands.

This collection takes the viewer into a day-to-day remembering.

Whether we are an individual, a family, a clan or a nation, we remember selectively. Both what we remember (and what we allow to be forgotten) shape the memories that shape us.

So That We Remember is being launched in the hope that in Australia it will bring to public awareness the cost in losing lives and in losing country, that has affected Australia’s Indigenous people to this present day. That awareness can find expression in remembrance.

Ray Barraclough

It all begins with a vision, a goal, a purpose.

An explanation for the contents and their presentation on So That We Remember.

Every day of the year people watch new telecasts, listen to news bulletins. These news programs share a common feature. There will be items side by side that have no inter-relationship. An item on economics, followed by a report of a car crash, then a politician is quoted, followed by sports results and the weather forecast.

In one sense this daily journal of historical remembrance, entitled So That We Remember is a collection of historical news bulletins. However it has a particular focus, a particular theme, a particular purpose. The contents will vary as regards the timelines of Australian history, and the locations of historical events.

“A Portrait of Australia With Important Bits Missing” by Glenn Loughrey

But the purpose is to focus on the theme of dispossession entailed in the colonisation of this continent and its islands, and the cost to Indigenous lives that was so dearly paid for that violent change of possession.

Professor Henry Reynolds has asked the question of Australia: “How, then, do we deal with the Aboriginal dead?[1] While Professor Mark McKenna observes that, “there is no state-sanctioned memorial to the frontier wars in Australia. This absence is one of the most telling silences that continues to reign over our official historical imagination.”[2]

In compiling So That We Remember, we offer it as a daily memorial to the cost to Indigenous lives in the emergence of contemporary Australia. Those lives deserve to be remembered. The consequences of that colonisation process are still with us. There are no exits from the realities of this history.

In a good number of the daily texts particular dates are highlighted. This is done to encourage reflection along the lines of: ‘On this very day in our past, this happened.’

“This absence is one of the most telling silences that continues to reign over our official historical imagination.”

— Professor Mark McKenna

Many of the pages contain a selection of quotations. Whether the excerpt is of page length or more succinct in expression, the intention is to provide varied food for thought, for remembrance, for contemplation. Each day’s entries are an invitation to ponder more deeply the history of Australia’s Indigenous people. And to reflect more deeply on the tide of consequences that colonialism brought in its wake – a wake that still permeates this county’s life.

We have decided to use the terms Indigenous and Aboriginal as general designations. Some of the historical sources cited contain abusive and derogatory terms that no longer have public currency. Where they are retained in the excerpts, they are reminders of the dehumanising attitudes that fuelled the violence against Indigenous people (men, women and children) in Australia’s internal history.

Where quotes are drawn from primary sources, whether paragraphs, phrases or single words, they are italicised in the daily entries.

This production is both a literal and a visual aid to remembrance.

  1. Henry Reynolds, The Other Side of the Frontier, p.165.

  2. Mark McKenna, Moment of Truth – History and Australia’s Future, p.68.

  3. See more: Acknowledgments.

Are you an educator?

If you’re a teacher or educator and are considering incorporating any of our content into your lesson planning, we invite you to explore our Education Resources page first to learn more about how to do so and our terms of use.

Go to: So That We Remember and regularly visit the site for a visual and verbal journey that will help you to understand and be sensitive to our history.

oOo

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Book Review: Journey to Somewhere

Finding a Way

Walter Stratford

Kindle Direct Publishing 2021, 114 pages

Author of A World of Difference; Why Are You Here Elijah? and A Long Time to Wait! Ascension – Heaven on a Cloud, Wally Stratford takes us, this time, deeply into a serious reflection on our life journeys. He brings his nearly 90 years of observing human behaviour and our encounter with Earth and Spirit into sharp focus that many, including myself, may not have thought about. It is a narrative that invites us to review our existence beyond the material and engage more closely with a ‘presence’ in our own way and which offers possibilities limited only by our imagination.

This is a reflective work that inevitably draws the reader into thoughts about their own life journey. Walter Stratford brings a lifetime experience of working pastorally with people and his observations are sensitive and enlightening. He reminds us that ‘life is a gift’ endowed with a great variety of senses and brilliant features.

This is an honest admission that we don’t and can’t know where life’s journey is taking us, but the journey is important physically and emotionally. The author openly declares to not knowing where his journey is taking him but that this is a crucial part of the narrative. He offers a helicopter view of life in all its good and bad features including an overview of the history of humankind’s journeying as opening up the world.

Crucial to his thesis is how he demonstrates that our journeys are linked to ‘the spirit of presence and mystery’. Just as we all breath the air we can share the same presence. Seeking meaning is a way of life that is similar to seeking direction from this presence. This is done by engaging with the mystery of life and doing that we have much in common with each other despite the vast differences in experiences, whether they be pandemic, wars, genocide, refugee struggles or a comfortable existence.

The journey of the Church has been dulled for many by the lack of possibilities, locked out by tradition and affirmed doctrine:

When security looms large in the mind of authority, additional laws make for greater restriction. Imagination moves to the rear and literality and fundamentalism come forward (p29).

Possibility thinking, imagination and open mindedness are tools that make the journey worthwhile and rewarding:

The traveller who has grasped possibility has no need of a penultimate place (p56). Instead, it is a journey seeking the heart of God along the way. So, it is ultimately a challenge to choose a life of compassion, a life mixed with excitement and trepidation with a healthy life that recognises the value of Jesus’ way and then practicing that way and affirming the value in every human life and the value in all having sufficient and being satisfied (p40). This carries with it a commitment to justice and reconciliation.

The book ends with a reality check acknowledging the dark shadows that crowd in on many lives for part or all of the journey, but imagination allows the journey to somewhere always to be open to possibilities. The final summing up and thoughts on our ‘somewhere’ are for the reader to discover and give support to my feeling that this has been a very worthwhile read.

Paul Inglis 13/12/21

How to purchase: from Amazon Australia, Paperback – $14.90 + postage; Kindle $4.90

oOo

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Book Review: Our Benevolent Cosmos

Embracing the Mystery of Life

By John Humphreys

Our Benevolent Cosmos is a thought provoking and comprehensive commentary that successfully demonstrates how the cosmos is directly linked to the human condition. John Humphreys brings a combination of experience, talent and critical thinking to a book that informs and challenges the reader. It will appeal to anyone who is asking questions about existence and not satisfied with traditional answers. He provides an effective analysis of how the Church has created its own problems by developing doctrines around sin and separation that conflict with the basic teachings of Jesus about unlimited love.

Many of these problems have arisen outside critical biblical reading and highlight major inconsistencies amongst branches of the Christian Church. He emphasizes the importance of reading the Bible from the perspective of the weak and suffering rather than from the viewpoint of the powerful and secure. Each offers a different understanding.

The author grounds his arguments in an analysis of the evolution of church doctrine and practice and offers a way forward beyond the old and incredible shibboleths of belief. In doing this he draws on a large range of scholarly works, ranging through a wide field of perspectives and modern day educated common sense. Consequently, the book lends itself to individual and group study with several reflective moments for conversations or deeper personal thinking.

Inevitably, the God concept, heaven, and hell, are comprehensively dealt with drawing on science, philosophy, theology and reasoning always challenging the reader to adopt a mindful, reflective and creative stance when unpacking ideas.

At the heart of this carefully crafted set of arguments is a vision of a ‘new reformation’ which others have commented on as emerging in this era. Many of the proponents of new inclusive and spiritual change are drawn on to show the widespread growth of a consciousness that better reflects the Jesus way for our times than much of what has evolved in conservative church thinking.

It is a narrative that calls on serious thinking but well within the scope of the average reader. At all times it provokes and tantalizes practitioners of faith to seek an authentic part in the reformation process and to learn from the many lessons that are evident in our environment.

Occasional poetic and artistic input help the reader engage with many challenges.

My reading of John Humphreys’ Our Benevolent Cosmos was one of the most enjoyable and informative reading experiences I have had, and I would urge others to give it a go.

Paul Inglis 7/12/2021

About the Author

John Humphreys’ life experiences have inexorably led him to the writing of this book, which blends together his career in science, technology and innovation, his personal spiritual journey, his interest in research and his love of literature.  It also reconciles his earlier, more conservative, religious teachings with more contemporary understandings of traditional teachings.

His interest in radio-astronomy and the cosmos was stimulated by his Chairing, over 8 years, of the Australasian Square Kilometre Array (SKA) Industry Consortium, which supported the Australian Government in the international development of the next generation of radio-astronomy systems.  This was a high-level group comprising over 20 multinationals, Federal and State Governments, as well as the national research community. Several international activities were encompassed in this role. The initiative now involves 16 countries in a global enterprise to break new ground in understanding the cosmos.

His career has taken him through fields of innovative science often related to industry, many private and public sector organisations, and collaborative ventures, to complement his earlier experiences in the Presbyterian, Uniting and Anglican Churches, and his more recent forays into understanding/reflecting on Progressive Christianity.

His emphasis on ‘we are all one’ regardless of nationality or ideology, which is one of the book’s themes, is drawn from his life experiences, as is the need to continue to question traditional ‘immutable’ truths.

Purchasing information:

Go to Our Benevolent Cosmos BookPOD Bookstore for information about purchasing this book.

oOo

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REVIVING LITURGY WITH THE SENSUOUS TEXTURES OF LANDSCAPE…

A (Zoom) Presentation to a Group in Melbourne

from Rev Rex Hunt

Also available at https://www.rexaehuntprogressive.com/articles_collection/reviving-liturgy-beyond.html

BONEY AND SPINDLY! REVIVING LITURGY WITH THE SENSUOUS TEXTURES OF LANDSCAPE…

I have learnt much about liturgy from my three young grand children.

And wisdom from poets, among them being

Mary Oliver (1935–2019), Dennis McCarty, Catherine de Vinck,

and the Irish poet and philosopher, John O’Donohue (1956–2008).

 

Take any three year old for a walk, say… along a beach or bush track.

Don’t plan to be in a hurry.

 

Every twig or seashell.

Every muddy pool of water.

Every minnow, dragon fly, or small lizard to cross your path

will be an occasion for closer ‘looking’ and ‘excitement’ and ‘wonder’.

Children intuitively apprehend the truth that we are all part of nature.

 

So following the ‘advice for living’ from Mary Oliver…

Pay attention.

Be astonished.

Tell about it.

Such attention and experience comes from being immersed in what is,

and seeing the overlooked.

Such attention is scientifically informed.

Such attention is what helps shape good liturgy.

 

As natural beings among diverse other natural beings, we humans are at home in nature.

Not long home from post graduate studies in Germany—the year was 1931—

and still shaping his ‘mystical naturalism’, theologian Bernard Meland (1899–1993) wrote:

“Have you ever communed in the first person with this total wealth of living life about                             you? Have you ever stood with awe and wonder before the unbounded totality of all reality—this ongoing process we call the universe, feeling your own intimacy with all                               its life, thrilling with the realisation of the magnitude of that relationship, relating you to all the world’s life, past, present and future? If you have, you have experienced first- hand religion.” (Meland 1931:665; Meland 1934:234)

Meland suggests the natural world has the capacity to inspire a response,

an expression of our awe of nature, of our attraction to the mystery of existence,

to something intangible, called ‘religious’ or ‘spiritual’ from humans.

He was also highly critical of religion that fostered

a sense of strangeness toward the natural world.

Continue reading

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St Lucia Explorers look at the Integral stage of human development (Wilber)

[Integral theory is Ken Wilber’s attempt to place a wide diversity of theories and thinkers into one single framework. It is portrayed as a “theory of everything”, trying “to draw together an already existing number of separate paradigms into an interrelated network of approaches that are mutually enriching.”

The American thinker Ken Wilber is well known in some circles, such as transpersonal psychology, yet despite being the author of 25 books he is barely mentioned in academia. His unconventional approach, which tries to integrate opposites such as science and spirituality has made him difficult to classify and has brought him into conflict with mainstream thinking.
In his work A Theory of Everything (2000) he proposes an “Integral Theory”, a theory which he developed by analysing and synthesising many different models of reality in a wide range of fields, from medicine and psychology to politics and theology. It is a way of looking at things from a variety of angles, while remaining open to adding new dimensions or changing one’s theory in order to improve it.]

Last month, John introduced us to Ken Wilber’s model of spiritual and personal development. John and I were first introduced to this model at the CAC’s Conspire conference in 2018. It is founded in knowledge gained over the last century in psychology and other social sciences, along with Wilber’s extensive study of all religions.

All models seek only to help us understand something and Wilber’s model helps us understand how we grow emotionally, intellectually and spiritually. It does not seek to “measure our performance” and we should be careful to not fall into this trap. The model’s four streams are Waking Up, Cleaning Up, Growing Up and Showing Up.

Waking up is a process that can occur instantaneously or slowly over a long time; it refers to a realisation that the way in which we have viewed our world has been an illusion, that reality is something different and we want to understand what that is. While this may be a profound experience, it is still only a starting point to a process that requires reflection and personal growth. The insights we gain must be integrated and consolidated in our new, emerging worldview. As our worldview changes, we undergo a process of continuing integration and transcendence towards new levels of understanding.

Cleaning up is necessary when we realise that our previous unconscious behaviour is not in accord with our new vision for ourselves. It is likely that this process is unpleasant as we realise what we have done in the past is now discomforting, but it requires self-acceptance and recognition that this is part of our journey. The psychologist, Carl Jung, identified this process as addressing our “shadow self”. A meditation practice is helpful. Sometimes this requires spiritual direction or, possibly, professional assistance.

Growing up is the process of development of personal maturity as described by a number of different behavioural models. As we develop our view of the world, the manner of our relationships with other people changes. In simple terms, we progress through egocentric, ethnocentric, world-centric and cosmic-centric outlooks and we can stop at any of these levels. These concepts of developmental stages and behavioural outlook can also be applied to organisations.

Finally, showing up represents the fourth pathway that requires bringing our heart and mind into how we live our lives, to how we address the actual suffering and problems of the world. It means engagement, social presence, and a sincere concern for justice and peace for others beyond ourselves (Rohr 1 June 2021).

These are not four processes we engage in sequentially; we cannot seek to measure our “performance”. However, as we participate in waking up, cleaning up, growing up and showing up we evolve, repeatedly participating in each of the streams. This journey is different for each of us. It requires reflection, asking questions and living with those questions until we discover our own answers.

The material and references for John’s introduction of Wilber’s model are included on our Facebook page. Further episodes of the Butterfly Series will explore each of these concepts in more depth.

 

The next meeting on Zoom will examine Waking Up.
 It will be held on Monday 13 December
at 7 pm – 8 pm AEST. You can join the meeting here.
To register & receive the essential pre-reading material,
email John at jscoble@hradvantage.com.au.

oOo

 

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Happy Christmas

The Redcliffe PCN Explorers will meet on Monday 6th December for our traditional end-of-year celebration. We’ll gather for a convivial meal in our usual meeting-place, the Azure Blue function room, starting at 6 p.m. Our coordinating team decided that it should be a ‘bring your own everything’ arrangement. This means not only food and drinks (which you may wish to share), but utensils, plates, mugs, and glasses for yourself. Tea, coffee and the usual additives will be provided. If you’re planning to attend, and if you’ll be bringing anyone else along, would you please let me know by Friday 3rd December (phone 3284 3688 or 0401 513 723, or email browniw5@optusnet.com.au) to help with setting-up.

 At our November gathering, Lorraine and Kay spoke to us about the significance of Abdu’l-Bahá to the Bahá?í faith and its teaching, and encouraged a lively discussion during the Q&A session. They emphasised the two core ideas of the Bahá?í faith – the incontrovertible truth that humanity is one, and that humanity’s great faiths have come from one common Source and are expressions of one unfolding religion.

oOo

 

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Bold Directions for Dangerous Times

[Reprinted from PCNV Newsletter – November 2021]
by Carl Krieg on September 9, 2021

In a recent article in progressivechristianity.org Jim Burklo wrote about the possibility, if not likelihood, that there will be a flood of disaffected folks leaving the evangelical churches and that progressive congregations should be ready “to attract them by making changes in our styles of worship and congregational life that are necessary to seize this remarkable moment.”
I couldn’t agree more, but there are two other groups that we need to attract, although I’m not sure that “attract” is the right word or attitude. I would rather speak of “making sense to” and “working alongside”, but we surely do need to make changes. Millions of people have left the churches for a long time, and multiple millions more were never interested in the first place. There may be a lot of ex-fundamentalists looking for a new home, but we have been surrounded by “church alumni”, the result of decreasing membership, on the one hand, and an increasingly secular population, on the other. But no matter what group we belong to, we are all human beings who share a search for a meaningful life, and most of us are
what we might call good people. The challenge for the church is to find both a common language and a course of action that includes both disciples of Jesus and secular humanists, not to mention reaching out to other religious traditions as well.

I described one such possibility in an essay, “Ways to Gather”, also found in progressivechristianity.org, and in another piece in progressingspirit.com entitled “Big Change”.

From the former:

“Given the trend of society toward secularism, and given the fact that we all share a common and searching humanity, is there anything new that the church can do that would better the planet? I think there is, and the answer lies in creating two parallel gatherings. In this scenario, on the one hand, the local congregation continues to gather in the traditional fashion, with its order of worship, Bible reading, prayer, music, reflection, etc, albeit hopefully with a new theology. In this context, the members study, learn, act in society, and care for one another.”
On the other hand is a gathering that has no reference to God whatsoever. In the online
journal Progressing Spirit I recently published an article in which I try to envision what such a gathering might look like.

“In the first place, the weekly gathering, perhaps still on Sunday, would be a gathering of folks concerned about the deep issues of life. It would not be limited to adherents of any one religion, or religion at all, but would be open to any and all who choose to sound the depths of their own humanity with others who do the same. At different gatherings, the speaker of the day might be a Christian, a Jew, an atheist, a Muslim, or whatever, who would offer a perspective on the meaning of life, including reference to God, or not. If that person were a Christian, the narrative could be about the life and teaching of Jesus and could include the concept of an incarnate God, or not. Because of the variety of persons present, there will be
no prayer either petitioning or thanking God. Everyone is free, of course, to speak their mind about self and God, but without imposition on any other. There will be silence. There will be music. There will be food and drink. There will be joy, fun and happiness. There will be whatever that gathering, with its particular mixture of persons, decides to do. (edited)”.

Of course, such a gathering need not arise within the context of the local congregation, but why not? I proposed this idea to some Vermont church leaders earlier this year. Here is one response. “We have a group that started here last year (was intended to be a 5 week Lenten series but it moved online during COVID and just kept meeting). About 12 of us meet weekly and we are all quite different. Some have no connection to the church, or very little. There are atheists, agnostics, those with a more conservative theology, and liberal UCC’ers like me. Most were born in this country, but not all. Most have a mainline Protestant background, but not all.

We eat, drink beer, sip wine and talk life and faith in an informal way. We’ve come to know and love one another. A gift from COVID.”

This is a perfect example of what can be: the church helping to create a new type of gathering parallel to and independent of the existing congregation. The one would be deliberately based on the life and teaching of Jesus, the other based on the shared dimensions of our common humanity. It could very well be that a member of the first would also be a member of the second. And it could very well include disaffected evangelicals.

The issue goes way beyond thinking about the future of the church. Our nation is in an extremely dangerous place. We need a renewed model of what it means as a country to be a secular, caring community, and the church has resources to offer such a vision. Who knows what might emerge? Following up on Jim’s article, it is time for the church to be bold and to experiment, and I have no doubt that progressivechristianity.org will continue to be a leader in this movement.

Dr Carl Krieg received his BA from Dartmouth College, MDiv from Union Theological Seminary in NYC and PhD from the University of Chicago Divinity School. He is the author of “What to Believe? the Questions of Christian Faith” and “The Void and the Vision.” As professor and pastor, Dr Krieg has taught innumerable classes and led many discussion groups. This article came from progressivechristianity.org.

oOo

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Original Sin – Is it time to discard the doctrine? Review it? Reformulate it?

by Kevin Treston

INTRODUCTION

The reality of sin in the world is a mystery within the context of beliefs about the presence of a loving God in creation and the nature of the human person. According to Genesis, a person is made in God’s image and likeness: So God created humankind in his image, in the image of God he created them, male and female he created them (Genesis 1:27).

The theological concept of Original Sin is trying to name the moral flaw that is inherent in the human condition. We may call it the ‘shadow’ to use Jungian typology or if we venture into science the ‘chaos theory’ or ‘principle of indeterminacy’ might capture the essence of understanding the mysterious element in human nature that moves people towards self-destructive behaviour. The reality of ‘Original Sin’ is a common theme in the narratives in literature and movies.  The concept of what Christians call ‘Original Sin’ is similar to the experience of moral degeneration as taught in Hinduism, Taoism and Buddhism.

Sin should not be viewed as a breakdown from a state of primordial innocence through the disobedience of Adam and Eve but rather a perversion of what it means to be a fully human person. Sin is both personal and communal. Sin is alienation from God’s gracious love. Sin is disequilibrium and alienation from the core of our being, God. The pervading presence of sin in the world reflects the fragmentation of human’s relationship with a loving God. Communal sin pits groups against other groups and reinforces the dichotomy between ‘insiders’ and ‘outsiders’. Communal sin also diminishes the wellbeing of the integrity of creation.

The doctrine of original sin as developed and defined by the church was an attempt to explain the mystery of the origins of sin, how sin is manifest in the world and how sin is transmitted from generation to generation. Early Christians sought answers to such questions as, ‘If God is good, where does sin come from?’ ‘Why is there suffering in the world?’ ‘Why do we need Christ’s redemptive mission to save us?’ The doctrine of original sin seemed to offer answers to this dilemma of reconciling the mystery of sin within beliefs about the goodness of God in creation and the redemptive mission of Christ.

A relevant Christology must also include a contemporary understanding of sin. The redemptive mission of Jesus assumes the reality of sin. The central theme in the teachings of Jesus was the reign of God, a vision of what could be integral to the ‘wholeness’ of God’s presence in creation. The dominance of the atonement theme in Christology is now under close scrutiny in theological circles. The doctrine of original sin was trying to express the mysterious reality of human moral flaws which reside within us, we who are created in God’s image and likeness.

The official teaching of the church since the 5th century on original sin no longer has credibility in contemporary evolutionary consciousness and the science of religion.

 It is time for the church to face up to the hard questions about how the doctrine has been historically defined and also be open to critique the historical rationale for such teachings and the story of its formulation. After acknowledging the story of the historical development of how the doctrine of original sin was formulated, the church must then courageously move to modify or even discard such teachings, at least in its current form. To fail to engage in this enterprise strains the credibility of believers.

The other option for the teaching church when doctrines lose their relevance in contemporary consciousness is for the historical formulation to be relegated to its rich theological heritage. History has many instances of this happening with theological positions. For example, teachings about ‘outside the church there is no salvation’ now belong to a past era of such teachings.

PROBLEM OF LITERALISM AND MYTH IN FORMULATION OF A DOCTRINE

A problem with the actual formulation of the doctrine was confusing a symbolic or mythical expression about the origins of sin (mythos) in Genesis 3 with a pragmatic word definition (logos) of sin. The process of defining the doctrine of original sin was fraught with difficulties once the symbolic nature and mystery of sin were articulated in a logos or pragmatic mode. Once the sacred myth about sin as mythos became a doctrinal formulation (logos) the teaching church became entangled in a doctrinal web of issues such as, how sin is inherited and transmitted, baptism as necessary for salvation, the nature of human beings, Immaculate Conception, limbo and so on.

There is a deep religious truth about the reality of individual and communal sin embedded in the doctrine as currently stated but its truth is obscured by the actual wording of the official teaching of original sin. Surely no one would deny the prevalence of evil and disorder in the human condition – just watch the nightly news on TV!

In religious teachings, when mythos becomes logos or literalism, religious truth is lost. The bane of literalism has been and still is now a major impediment in communicating the gospel and teachings of the church. When the sacred myth about the mystery of evil in humanity was subverted into a literalist mode as the doctrine of original sin, the doctrine tenable became untenable in its literal expression as is evident in the exposition below.

The doctrine of original sin, defined by the Council of Orange (529), was repeated in many Christian creeds and confessions of faith eg Lutheran: Augsburg, 1530; Roman Catholic, Council of Trent 1563-64; Reformed: Second Helvetic Confession 1566; Westminster Confession 1646; Anglican: Thirty Nine Articles, 1563; Methodism: Articles of Religion 1784.

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Conspiracy Theories

Conspiracy Theories, explored by the Redcliffe Explorers

 At our Redcliffe Explorers meeting in October, psychologists and counsellors Meryem and Greg Brown[1] revealed some of the neuroscience and psychology behind belief in fake news, alternative facts, conspiracy theories, Q-Anon, anti-vaxx views, and climate denial that have become familiar to us in recent years. This led to a very illuminating discussion on the best ways to talk to a family member, friend, or colleague who’s been seduced into a totally irrational belief system. Our speakers very kindly provided the following summary of their presentation.

But first, Meryem began by posing the question: ‘What do you call the shortest distance between two points?’ Naturally most of us said (or at least thought) ‘A straight line’. She replied: ’Yes, but a few years ago I heard renowned Houston University professor and social researcher Brené Brown claim that “a conspiracy theory” also answers this question.’

Meryem and Greg then investigated ways in which this might be true, looking at neuroscience and personality characteristics to help explain why conspiracy theories meet ‘shortest distance’ needs in some people.

When a person feels under threat, our brains are wired in such a way that the first part to be activated is the limbic system, particularly the amygdala. The amygdala has one main job: to ensure our survival, usually by triggering the freeze, fight or flight response in the face of perceived threat. It is not very nuanced or sophisticated, unable to distinguish between a feeling and a fact, so it requires another part of the brain, the prefrontal cortex (our smart brain), to assess the actual risk and take appropriate action. Unfortunately, because this is when we may most need it, the smart brain tends to go ‘off-line’ when we are flooded with stress hormones or are sleep-deprived, thus leaving the amygdala in charge.

Covid has been described as a time of both chronic and acute stress, where the two main causes of stress – a lack of predictability and a lack of control – have become the norm. Many people have come to feel insecure and powerless. These are perfect conditions for the limbic system to be over-activated as it seeks the shortest distance to guarantee our survival. The brain is wired to see patterns and seek order in chaos when it feels under threat. Conspiracy theories meet this need, providing simple answers to complex questions, comfort and solace in patterns rather than randomness, and thereby a sense of certainty and control. This appears to be particularly the case in people who have a fear of the unknown and low trust in authority figures.

Research into early trauma and attachment style helps explain this further. Trauma – whether ‘capital T or small t’ trauma – changes the brain. The amygdala becomes over-activated, switching the brain from learning mode to permanent survival mode. Studies suggest that people who experienced early trauma – for example, betrayal, neglect or abuse by primary caregivers – develop an insecure, anxious or avoidant attachment style in order to survive. This usually results in low trust in authority figures (and perhaps even a transference of parent pain onto these figures). Politicians and scientists may then be seen through the lens of suspicion and scepticism, for the building block of trust in people who claim to be working in our best interest is missing or broken.

Some people who have an inherent mistrust of authority figures do so because they believe that truth should be a short, straight line which is set in stone. So when they hear scientists and politicians revise their advice and policies day to day – first declaring just one jab, now two needed, now a booster shot needed; masks not needed because virus not originally seen as airborne, now mandatory mask-wearing, etc. – this is interpreted as more proof of ‘the so-called experts lying to and manipulating us to rob our freedom and control us’. Rather than understanding that best practice in science demands constant re-adjustments as new data come to hand, with advice being shaped daily by the latest modelling, conspiracy theorists look at the alterations as proof of untruthing.

How do these factors of mistrust and fear of the unknown play out? We then looked at personality and conspiracy theories.

For some people, this alienation and disenfranchisement manifests as individualism: ‘I can trust no one but myself’. Research into conspiracy theorists suggests that some score high on grandiosity measures, whilst others score with very low self-esteem. The former tend to be lone-rangers or else become leaders of their cohorts; whist the latter tend to gravitate to conspiracy theory cohorts, seeking a sense of belonging and special identity (we special few Vs the sheep majority) in these tight communities.

Research also suggests that people disposed to conspiracy theories score low for agreeableness (a factor measuring trust, altruism, kindness, affection, and pro-social behaviours which make people cooperative) and score low for conscientiousness (the factor measuring levels of thoughtfulness, good impulse control, and goal-directed behaviours).

Studies also point to a conspiracy mindset: some people are predisposed to hold multiple conspiracy theories because of how they see themselves, the world, and their place in it. Typically, they are drawn to conspiracy theories because they tend to be more suspicious, untrusting, eccentric, may need to feel special, and see the word as an inherently dangerous place.

When we see that conspiracy theories may actually serve to meet some people’s most basic needs – safety in an unsafe world; order in chaos; survival; freedom; belonging – we need to be careful of falling into ‘shortest distance’ strategies ourselves. Bombarding people with more evidence is a shortest distance approach. For many, there is a profound mistrust in the source so it is not received as ‘evidence’. For many, appealing to rational argument ignores the fact that the amygdala may be the major player. For many, there is a deep foundation of insecurity, fear and powerlessness to be considered. For some, there is a history of trauma. In the light of this, ‘shortest distance’ responses would rarely be effective or respectful.

Greg then invited us to split into small groups and explore the Do’s and Don’ts of engagement with those in our family or community who hold conspiracy theories. We concluded there was no quick fix. Rather, we reminded each other of the following rules of engagement:

  • Don’t mock or ridicule, adopting a stance of moral or intellectual superiority
  • Don’t assume that providing more hard data will change minds as they might be immune to ‘evidence’
  • Do demonstrate curiosity and respect for their point of view
  • Do share stories rather than data
  • Do make it about different perceptions rather than identity
  • Do encourage critical thinking
  • Do seek to maintain relationship

Finally, we were reminded that in our own frustration, confusion or fear we could succumb to ‘shortest distance reactions’ ourselves, and were encouraged to bring our learning, rather than our surviving, brain to the ongoing discourse.

[Submitted by Explorers Convenor IWB – 18th November 2021]

[1] Greg Brown:  B.Bus (HR), M.A. (App Ethics), Grad Dip Couns, Dip Past Sup.

Meryem Brown: B.A., Dip Ed, M.Ed St., Grad Dip App Sc, Dip Past Sup.

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A Religious Discrimination Bill Must Protect All

The Uniting Church in Australia is concerned that the revised Religious Discrimination Bill 2021 introduced to Parliament this week does not achieve the balance needed to protect the rights of all people.

The third and final draft of the bill was introduced to Parliament by Prime Minister Scott Morrison on Thursday morning.

The national Assembly of the Uniting Church notes and welcomes improvements made to the proposed laws but, like many other civil society groups, remains concerned by significant elements.

“The Uniting Church is committed to the right of every person to a robust freedom of religion,” said Rev Sharon Hollis, President of the Uniting Church in Australia. “However, we maintain any permission given to individuals or religious organisations that allows them to discriminate on the basis of religious belief must be carefully balanced against the rights of people to be free from discrimination and live with dignity.”

“It is our view that the Religious Discrimination Bill does not achieve that balance.”

“The Uniting Church is concerned for vulnerable people and groups who are most likely to be adversely impacted by the legislation should it be passed into law in its current form.”

“We particularly fear that members of the LGBTIQ+ community, those of minority faiths, women, and people living with disability may be subject to additional discrimination under this legislation.”

Such discrimination could take many forms including in public statements and employment.

“We encourage the government to continue to consult and listen to the concerns of groups expressing their genuine fears about the proposed legislation.”

“In the Uniting Church we believe that all people are created in the image of God and are loved and valued by God. The ministry of Jesus emphasised welcoming all, especially people who were vulnerable and marginalised.

“Our approach to religious freedom is that such freedoms are never to be self-serving, but rather ought to be directed toward the Church’s continuing commitment to seeking human flourishing and wholeness within a healthy, diverse society,” said Rev Hollis. “Any legislative provisions for religious freedom should be driven by an overriding focus on enabling and maintaining a society which encourages mutual respect and is free from discrimination that demeans and diminishes people’s dignity.”

UnitingCare Australia National Director Claerwen Little said, “As a provider of community services across Australia, including hospitals and aged care services, the Uniting Church is concerned certain provisions within this Bill could undermine our ability to ensure safe and inclusive workplaces and may act as a barrier to vulnerable people accessing essential services or seeking employment.”

“Uniting Church community service providers do not discriminate in the employment of staff or access to services. We do not seek additional powers in this regard and will not use them even if the Parliament passes the Bill,” Ms Little said.

The consistent position of the Uniting Church has been, and continues to be, that legislative provisions for religious freedom would best be made through the mechanism of a comprehensive Human Rights Act, within which the competing claims and values inherent in this discussion may be grounded in a holistic approach to human rights.

After the Bill is voted on in the House of Representatives, the bill will go to a Senate inquiry over summer. It will not be decided in Parliament until early next year, depending on election timing and when the Parliament resumes.

The Assembly will make a full response to any inquiry and share this with our members. We encourage members to familiarise themselves with the new Bill and express any concerns they have to us on email and to their local MPs.

Media contact: Rebecca Beisler, 0450790218

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Book Review: Jesus against Rome

God and Empire: Jesus against Rome, then and now

by John Dominic Crossan, professor emeritus of De Paul University (Catholic Research University in Chicago). He is widely regarded as the foremost historical Jesus scholar of our time and has also authored several best selling books, including The Historical Jesus, Jesus, a Revolutionary Biography, The Birth of Christianity, Who Killed Jesus?, and In Search of Paul.

Crossan asks and offers answers for the difficult and provocative questions about humanity and its foundational stories and the Christian Biblical traditions as they were influenced by Rome. His core question is “Are we to worship a God of both violence and non-violence or are we to choose between them and recognize, as he does, that the Bible proposes the radicality of a non-violent God struggling with the social normalcy of a violent civilization? Is that what gives dignity, integrity and authority to Christianity and its values for anyone seeking to follow Jesus?

Before Christianity had arrived the titles of Caesar included Divine, Son of God, God, God from God, Redeemer, Liberator, Lord, and Saviour of the World. When used for Jesus they had to be lampooning or high treason.

The peace on earth that Augustus brought by victory and force was counter posed to Jesus’s peace through justice. The ongoing challenge that Jesus posed to Rome was one of a vision of God’s Kingdom brought the God appointed Emperor or that of John’s manifestation of a God appointed Jesus….two different eschatologies. John’s critique of the plans of Herod Antipas for the achievement of his Kingdom God stood in contrast with John’s present reality of a Kingdom heralded by Jesus.

For Crossan the evidence found in history, archaeology and writers of the period together with reliable aspects of the scriptures is not of our waiting for God but that God is waiting for us. The Great Divine Cleanup is when God sits in Caesar’s throne – not after the evacuation of the world for Heaven.

This is a contrasting story illustrated in Caesar’s coins – he was divine and Son of God – a total integration of politics and religion. But as with the Lord’s Prayer (Your kingdom come, you will be done, on earth as it is in heaven), the Kingdom of God comes from Heaven to Earth not the other way around.

Crossan deals thoroughly with the notion of substitutionary atonement through Jesus Crucifixion. He does a good job dismantling this idea at the core of Gibson’s film The Passion of the Christ. He brings into focus notions of sacrifice, suffering and substitution, showing how they have been wrongly interpreted in the light of historical and contemporary practice.

Substitutionary atonement is bad as theoretical Christian theology just suicidal terrorism is bad as practical Islamic theology.

Jesus died from our sins not for our sins.

Crossan brings a very steady hand to biblical interpretation making obvious the many errors and in particular, the wrongful attribution to Paul for much he really didn’t say or write. His handling of the conflicting views of Paul and Luke makes for great reading and becomes a great incentive to go back to the text and read it all again with a different focus or perspective.

Ultimately we are left with the main question – Is our God violent or non-violent? On our answer rests our understanding of Jesus and our view of the purpose of Christianity as well as the destiny for humanity.

I agree with Marcus Borg that Crossan is incisive, original and fascinating.

Read and enjoy!

Paul Inglis  21/11/21

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PCNQ Merthyr Road Explorers final gathering for 2021

Hello Explorers

We meet for the last time in 2021 very soon:

 

Wednesday 24th November at Merthyr Road Uniting Church

10 am for morning tea

10:30 to start our exploring

around 12 noon at Merthyr Cafe for those who want to stay on for lunch

Jocelyn Henry will lead our exploring on the topic “Is God good for us?: The future of Church and Society”. Jocelyn’s thinking that lead her to propose this topic for our discussion is available if you have not yet received her notes, so I hope you will have a chance to read this and think about the questions at the end of the paper. Just email Desley for the paper.

 

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What does progressive Christianity look like for me?

Our friends at the Progressive Christian Network of Victoria are offering this zoom seminar on Sunday 28th November @ 4pm. Anyone can register and zoom in to the session.

Speakers:
Mr Dick Carter
Rev Dr David Merritt

CLICK HERE FOR ZOOM LINK TO 4:00PM MEETING  (Melbourne Time)

The Progressive Christian Network of Victoria
invites you to explore open Christianity that:

  • Finds through Jesus a way of life encouraging spirituality, compassion, and justice;
  • Does not view humans as inherently sinful but with potential for good in cooperative communities;
  • Recognises the Bible as a collection of valuable and diverse human writings many of which can inspire and guide us;
  • Understands that traditional beliefs and creeds were developed in a prescientific era and were products of their time;
  • Affirms equality of women and men and diversity of sexuality and gender;
  • Recognises the connectedness of life and all creation;

Welcomes the contribution of other religions to the enrichment of life.

Dick Carter has been President of the Progressive Christian Network of Victoria since its foundation & he is President of Common Dreams Inc. Before retiring from commercial activities he was a director of a number of stock exchange listed companies in the mining and mining services sectors. His executive career spanned thirty seven years with the BHP Group. In non-corporate life Dick has been active in lay leadership roles in the Uniting Church in Australia. He was Western Australia’s Citizen of the Year in 1996, he was awarded the Centenary Medal for services to technological industries, & was made a Member of the Order of Australia (AM) in 2014. He was designated the Westar Institute’s Advocate for Public Religious Literacy for 2019.

Rev Dr David Merritt is a retired Uniting Church minister. For most of his professional life he was an educator with the Uniting Church. He was co-founder of Camp Cooinda that has provided canoeing, sailing and camping experiences to over 7000 teenagers to encourage the development of self-esteem and cooperative relationships. In 2006 he was a foundation member of the Committee of the Progressive Christian Network of Victoria.

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Welcoming another group of explorers

St Lucia Spirituality Group

We are a small group in St Lucia, Brisbane that seeks to support spiritual seekers, particularly those who are nearby. Below is our recent newsletter for your information. We have a mailing list of nearly 70 and a private Facebook page with 23 members to aid sharing of information.

Greetings
As a consequence of the final Conspire conference organised by the Center for Contemplation & Action in New Mexico, we held two successful zoom meetings in October.

Our first meeting discussed the question “How do you live in the real world and take your faith
tradition seriously?” We recognised that the fastest growing denomination in Christianity today is the ‘Alumni Association’, yet the challenge before us is to live our lives with integrity if we are to remain within our tradition.

We considered Jesus’s instruction in his Sermon on the Mount: “Seek first the kingdom of God”.
However, before we can seek the “kingdom” we must first understand what Jesus meant when he used that expression – and recognise that Christian attitudes over time have not always been faithful to fulfilling that ambition for everyone. The Spanish biblical scholar, Jose Pagola, writes that the kingdom of God represents an abundant life filled with mercy and justice for everyone, now, and not just attainable after one dies.

Our second meeting looked at suffering and loss as a pathway to spiritual growth, again with
discussion in small groups. A fuller report on each of these meetings is available on our Facebook Page.

Butterfly Series – Streams of Spiritual Development

At our next meeting we shall be introduced to four different aspects of spiritual development, in
particular:
• Waking up
• Growing up
• Cleaning up and
• Showing up
John introduces these concepts in this brief video. You can also gain some insight into this model by reading Richard Rohr’s introduction here.

We shall hold our introductory meeting on Zoom at 7-8pm on Tuesday 16 November. To register, email John at jscoble@hradvantage.com.au so that he can send you the zoom link for the meeting, and remember to ensure your zoom software is up-to-date.

Our Facebook Page

The primary purpose of our newsletter is to keep you
informed about our activities, particularly through our
new and private Facebook group. The purpose of this FB
group is to provide a forum for members to share
information and promote discussion online.
We invite you to find our group by clicking on this link, it
will take you to our page where you will be able to apply
to join our private group. We shall be interested in your
comments.
If you are not a Facebook user, we can help you set up
your account with maximum privacy, you can be
anonymous and even use a nick name or an alias if you
wish, you can create a fake identity! Consult Robert or
John if you want help.

You can also contact us by email slsg4067@gmail.com.
Go well…
Robert van Mourik

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Finding progressive friends

One of the great challenges for the UCFORUM has been how to respond effectively to the many people who request information about progressive congregations and individuals in their area. Some would like to join a church where diversity, inclusivity and exploration are practiced. Others are looking for intellectual challenge in the teaching and activities of a congregation. Many are just looking for other individuals like themselves who think outside the box, or cannot abide literal, non-critical interpretations of scripture. Often people in the latter group don’t want to associate with a church because of their experiences. They just want to join a small group of people that can encourage each other in their life journey. There is obviously a significant number of people looking for progressive friends. They get a lot out of the UCFORUM but personal contact with like-minded people would be wonderful.

We find it difficult to give a satisfactory response to all the inquiries from all over Australia because we just don’t have sufficient information about our many subscribers and our need to abide by privacy protocols. We are constantly on the look out for congregations where progressives would feel comfortable and make that information available.

We have links to the major progressive groups in each State and Explorers groups that we know about so sometimes we can pass the inquiry onto to them.

The most recent request came from someone in Toowoomba. If you come from that area and are willing to be a ‘friend’ to another progressive there please send me an email – psinglis@westnet.com.au.

If you have any suggestions about how we could improve our response to inquirers please also email me with your suggestions.

Thanks,

Paul

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More on ‘What is a Progressive Christian?’

Another member of the UCFORUM has put the most recent post on this topic through a filter of simplification with a few extra thoughts. Thanks Bev Floyd for this contribution to the conversation:

By calling ourselves Progressive Christians, we mean we are Christians who…

 1.  Follow the teaching and example of Jesus. Show compassion and selfless love, feed the hungry, heal the sick, visit widows and those in prison.

 2. Take the Bible seriously but not literally and learn also from indigenous people.

 3. Acknowledge a role for continuing scholarship in the field of progressive Christianity.

4. Search for ‘truth’, question, listen carefully to others and try to understand their point of view.

 5. Stand up for justice and honesty; care for the environment; spend time in prayer, meditation or contemplation.

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Jim Wallis – A Foundation for the Common Good

 

Richard Rohr’s Daily Meditation for 1st November 2021


Jim Wallis, founder of Sojourners ministry and a longtime friend of Fr. Richard’s, connects the idea of the common good with Jesus’ proclamation of the Kingdom of God.

I believe the moral prerequisite for solving the deepest problems this country and the world now face is a commitment to an ancient idea whose time has urgently come: the common good. . . .

Our life together can be better. Ours is a shallow and selfish age, and we are in need of conversion—from looking out just for ourselves to also looking out for one another. It’s time to hear and heed a call to a different way of life, to reclaim a very old idea called the common good. Jesus issued that call and announced the kingdom of God—a new order of living in sharp contrast to all the political and religious kingdoms of the world. That better way of life was meant to benefit not only his followers but everybody else too.

Christianity is not a religion that gives some people a ticket to heaven and makes them judgmental of all others. Rather, it’s a call to a relationship that changes all our other relationships. Jesus told us a new relationship with God also brings us into a new relationship with our neighbor, especially with the most vulnerable of this world, and even with our enemies. But we don’t always hear that from the churches. This call to love our neighbor is the foundation for reestablishing and reclaiming the common good, which has fallen into cultural and political—and even religious—neglect.

Judaism, of course, agrees that our relationship with God is supposed to change all our other relationships, and Jesus’s recitation of the law’s great commandments to love God and your neighbor flows right out of the books of Deuteronomy [see 6:5] and Leviticus [see 19:18]. . . . In fact, virtually all the world’s major religions say that you cannot separate your love for God from your love for your neighbor, your brothers and sisters. Even the nonreligious will affirm the idea of “the Golden Rule”: “Do to others as you would have them do to you” (Luke 6:31). . . .

While some form of the Golden Rule has been around for thousands of years, we seem to have lost a sense of its importance and its transformative power. Wallis urges:

It is time to reclaim the neglected common good and to learn how faith might help, instead of hurt, in that important task. Our public life could be made better, even transformed or healed, if our religious traditions practiced what they preached in our personal lives; in our families’ decisions; in our work and vocations; in the ministry of our churches, synagogues, and mosques; and in our collective witness. In all these ways we can put the faith community’s influence at the service of this radical neighbor-love ethic that is both faithful to God and the common good.

Jim Wallis, The (Un)Common Good: How the Gospel Brings Hope to a World Divided (Brazos Press: 2014), xi, 3?4, 5.

 

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Iona Big Sing for Cop26

The Iona community

The Iona community is hosting a large number of events in Glasgow prior to Cop26. All but the one below are in that city.  We can be with them in spirit only as they support climate justice. However with the ‘Big Sing’ we can join in.

Big Sing, Saturday 6th November, 14:00,GMT Scottish Parliament, Edinburgh

Join the Iona Community  online, singing songs of climate justice and solidarity at the Scottish Parliament in Edinburgh on 6th November at 14:00 GMT wherever you are in the world. We will sing to raise awareness of the situation and call for change. We will sing to stand together with each other in hope. “Hope is an active word!”

The zoom room will be open from 13:45. GMT The texts of the songs will be shared on zoom for everybody to join in around the world and in Scotland.

Zoom link: https://us02web.zoom.us/j/81820591214                   Meeting ID: 818 2059 1214
[Thanks Wayne Sanderson for forwarding this information].

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Reflecting in Song on COP26

“Blue Planet, Rising, Soaring through the Cosmos” (Tune: ‘Londonderry Air’, 11.10.11.10.11.10.11.12)

by Andrew Pratt See Hymns for our Planet

Blue planet, rising, soaring through the cosmos,

was lent in trust for us to tend and care

while children, young in wisdom, call in anguish,

for all they see now fills them with despair.

The wonder of the sky has drawn us upwards,

our eyes diverted by the moon and stars,

and as we dream we lose our moral compass,

and in our greed we grasp creation, call it ours.

 

Time runs away, our life on earth is finite,

young prophets calling, needing us to act

are crying out, lamenting for our planet,

while ‘adults’ sleep, denying fear and fact.

Still others stand, immune, ignore the future,

absolved from fault for all that comes to pass.

When will we grasp the need for urgent action,

see clearly, not net curtained, or through frosted glass?

 

While sands of time run down, are gone and finished,

in fear of change we hanker for the past,

but life on earth is threatened by inaction,

as lethargy and greed resist and last.

Good God forgive us for each fault and faction,

unwillingness to change to save this earth.

God give us ears to hear the words of wisdom

that we might save this planet, cradle of our birth.

(Andrew Pratt 29/10/2021 – Responding to Greta Thunberg ahead of and following COP 26)

Words © 2021 Stainer & Bell Ltd, London, England, http://www.stainer.co.uk.

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Too good not to share

The ongoing project of the PCNQ looking at what it means to be a progressive Christian has had some wonderful input since our seminar on this topic. This came in from one of the members:

Progressive Christianity

By calling ourselves progressive Christians, we mean we are Christians who ….

  1. Follow the way of the radical teachings of Jesus that leads to healing and wholeness that brings each person to Sacredness, Oneness and Unity of Life. These new sources of wisdom including the Earth enhance our spiritual journey.
  2. Seek to create community that is inclusive of all people including but not limited to:
  • Conventional Christians and questioning skeptics
  • Believers and agnostics
  • People of all races, cultures and nationalities
  • Those of all sexual orientations and gender identities
  • People of all classes and abilities

3. Live our lives as Jesus did showing radical compassion, inclusion and a willingness to challenge radical injustices.

4. Commit to life long learning and contemplation as we search for discernment with an open mind and an open heart.

Warren Rose  29SEP2021

Your thoughts are always welcome. Just hit Reply.

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Progressive Gathering Redcliffe Q

Redcliffe, Qld

The Redcliffe PCN Explorers will meet on Monday 1st November when Lorraine and Bonny will tell us about Abdu’l-Bahá, a significant figure in the Bahá’í faith and in many ways unique in religious history. His life, travels and impact on society will be commemorated by the world-wide Bahá’í community on 27 November, the centenary of his death.

Lorraine and Bonny are leaders of the local Baha’i community and will be delighted to answer questions about the history of the Bahá’í faith and its teaching, the two core ideas of which are (a) the incontrovertible truth that humanity is one, and (b) that humanity’s great faiths have come from one common Source and are expressions of one unfolding religion.

We meet from 6 to 8 p.m. in the ground-floor activities room at the Azure Blue Retirement Complex, 91 Anzac Ave., Redcliffe. As usual, everyone’s invited to participate in our lively and informative discussions. If there are any changes to the Government’s health advice it would be wise to give Ian a call (3284 3688 or 0401 513 723) to check whether the meeting is to go ahead as planned. Covid-safe conditions will be observed, and of course you’re urged to stay at home if feeling unwell, and get tested if you have any Covid symptoms.

Shalom,

Ian

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Caloundra Explorers gathering

Our last Gathering for the year is on Sunday 14 November from 4.30pm to 6pm in the Caloundra Uniting Church hall. It will be a panel discussion on the topic:

When faith meets reason: Talking about our journeys in ‘progressive Christianity’

I’m delighted to announce our four panellists:

Sylvia Douglas

Helen Hamson

Ray Barraclough

Ruth Wishart

Each panellist will speak for up to 10 minutes and respond to questions. There will be a short liturgy conducted by Margaret Landbeck, followed by a shared meal where we can continue our discussions about our faith journeys. Bring a mask just in case.

Sallie McFague (an American feminist Christian theologian), in her book Models of God, describes her journey like this:

Theological constructions are ‘houses’ to live in for awhile, with windows partly open and doors ajar; they become prisons when they no longer allow us to come and go, to add a room or take one away—or if necessary, to move out and build a new house.

Looking forward to seeing you on 14 November.

Ken Williamson

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PCNQ – Next gathering

ORIGINAL SIN AND IMMORTAL SOUL

Dr Ken Davidson will lead our exploration.

Wednesday 27th October

Merthyr Road Uniting Church

52 Merthyr Rd, New Farm

[A paper by Ken is available and can be emailed on request]

10 am for a time of fellowship over morning tea

10:30 we begin exploring

Lunch at Moray Cafe if you are able to stay.

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Freedom and Control – a personal reflection

Our UCFORUM chairperson, Rodney Eivers has been greatly challenged by a hearing deficit and has had to compensate for this in conversations and seminars. He has started on the long process of cochlear implant and the experience at the Mater Hospital in Brisbane has invoked serious reflection on the way in which ‘control’ and ‘freedom’ played out through the process. Much of what he says carries over into life generally for those of us who are aging but not only for the aged! The reflection takes us beyond the hospital experience to our interaction with government and society and poses a challenge to all of us.

A Day in Hospital – Freedom and Control

This week I experienced a rare overnight stay in a large public hospital.

With age comes deteriorating performance of many of the body’s organs. While taking advantages of health advances, backed by empirical research including attention to diet and exercise, I have generally lived a philosophy of letting nature take its course.

In the matter of my hearing, however, this has become a less and less viable philosophy. With a step-by-step resort to hearing aids and pleading for family and friends project their voices more clearly it became increasingly clear that I was losing the struggle.

So much so that in going out with a group I would place myself at the end of the table to avoid having to talk with companions and risk giving or receiving errors in conversation.

It only takes one word or even one consonant or vowel to lead to misunderstandings.

I once was told. so, I thought, to “put the cats out”.  I had interpreted the request as “put the car out”.  On another occasion, in a telephone conversation recording a bank account number I wrote down “two” instead of “three”.  You can see that such mistakes in communication can lead potentially to drastic outcomes.

I came to the conclusion that it was time to go for the ultimate in aural technology – a cochlear implant. This a process by which a microphone transmitter is planted into the cochlear of the ear sending electronic message directly to the brain.

And so began the process. It took longer than it might have, began. Partly this may have been because I slipped into the public rather than the private hospital system. My family charged me with being stingy and potentially displacing someone financially poorer and with a greater need. They had a point but the truth was that I got started with the public hospital financing because their service was the most appropriate one I found on the internet. When we got going, I found they were doing such a good job that I continued on with them. But, what with this being “elective “surgery and the added disruptions of Covid-19, it has taken nearly two years since we got to this week’s point.

A week before the scheduled visit to the hospital my family had asked, “Are you worried about the coming surgery? “They knew I had experienced some anxiety earlier in the year about the potential for fatal anaphylactic shock from the contrast dyes used in some scans. I responded that I had felt some nervousness at the beginning of the week but now, without going as far as saying I was looking forward to it, I replied that I had become curious about the coming experience.

The opportunity to satisfy that curiosity came when I entered the front door of the designated hospital. I learned straight away that hospitals are institutions of control. Covid-19 has not helped in this respect. After the required QR Code check in, adjustment of mask and the washing of hands, I was then instructed to separate from my accompanying “responsible” person and make my way to the fifth floor for further instructions. From thence forward I was shuffled along from one staff member to another and from one sheet of questions to another and from one room to another.  There are so many staff employed in a major public hospital that one comes to understand how government health services lead to so many battles on health funding between the federal and state authorities.  It is a very live issue between Anastacia Palaszczuk and Scott Morrison and Co as I write. Care of our health truly is labour intensive and I do not decry that amount of person power that it requires. I merely make the observation.

The next control, “Take off your clothes”. (I had assumed that as it was my head that was to be doctored my scalp would be the only part of my body required to be accessible.

After clocking in and confirming that I was indeed to be a guest of the hospital for that night I was led by a female nurse round to a small cubicle. She dropped a bundle of folded clothing on to the low bench inside the cubicle.  “Now take off your clothes and put these on”, she said.

I said, “What everything?”

She responded. “Yes everything.  I’ll be standing just outside when you’re ready.” She drew the curtain and departed.

Well, such was my confusion and not wanting to keep her waiting that I struggled to make head or tail of how make the dressing change-over including the intricacy of fastening the belt of a dressing under-gown which opened at the back rather than the front.

In due course I cautiously opened the curtain to emerge and called the nurse who had actually moved away little. I can imagine she had to stifle a great laugh when she pointed out that I had placed the rather flimsy see-through hospital underpants on top of my head as a shower cap. Back to the cubicle to get that sorted out and later another different nurse withdrew, from a hidden crevice in the very comfortable hospital dressing over-gown, a shower cap for my use.

Another feature of hospitals, as probably most of you, my readers, well know, is that there can be a lot of waiting around. Another stop was the day surgery lounge. This was comfortably fully occupied by other patients, mostly in armchairs, As with the clothing, we had also been divested of all reading material so in this waiting room the only entertainment was a very large television screen attached high up on the wall and dominating the room.

Another “control” was that I had no authority to change the channel nor could I know what my fellow occupants of the room would consider good entertainment. The result I was that I found my sitting through an hour or so watching one of the commercial channels. This displayed the activities of a bunch of hedonistic Australians enjoying the facilities of some resort in Thailand at the cost of nearly $1,000 per night per person. The crudity of their behaviour left me cringing as a fellow Australian and feeling for the gentle Thai staff who were “forced” to pander to such antics in order perhaps to support their families bordering on poverty. I am happy to say of my countrymen  and women that there are other Australians who do live and work in these South East Asian countries under more austere environments to bring better living conditions to the inhabitants.

Although I may give the impression that these “controls” in the hospital were repressive this is not really the case. I actually found it in some ways a blessing. I did not have to make all the decisions myself. Moreover, once I entered that hospital door and willingly committed myself to being a patient there, I could not change it.  I might was well just relax and enjoy this period of helplessness. I have a personality foible. That is, that I have to be always “doing something”. This becomes more urgent with advancing years into the 80s when there is not that much time left to “do something” It is also a fact that in my day-to-day life with family and business commitments I find it hard to find excuses to allow me to not “do something”.

There is another element of this acceptable control. In today’s state-of-the art hospitals  you get carted everywhere. Once the process starts you don’t have to walk. You get wheeled from room to room. You are not allowed to get up and walk away from the bed. The bed goes with you.

And there are some sensual pleasures in this environment. Although, happily it was not an issue for me, one can imagine the surge of relief which comes to people in serious pain having access to powerful analgesics. The overwhelming majority of staff are women. In this era of “#metoo” perhaps one may be forgiven the mild erotic tingle which comes from ministrations of female staff sliding pressure stockings up one’s legs or dabbing the sensors of monitoring devices on to strategic patches of bare skin. There is also a pleasant sensuousness from the pulsating of the pressure stockings, on the calves, when they are electrically activated.

But in addition to the inherent kindness and compassion of the female staff there is a place for the male staff as well. There comes some assurance that they are available for the heavy lifting, and security if agitated patients seek to break away from the overriding “control” – not that such an event was my experience this time. One tiny Vietnamese nurse struggled to get my heavy cabin bag onto my lap in the bed so I could pick out a few items. After an attempt at lifting, it she laid it on the floor, I leaned over the guard rail, and with her bending from the waist down we managed cooperatively to successfully extract the goods.

I liken this hospital situation to something I wrote some years ago about “being on the right train”.  One can suppose that one misses the right connection      for a railway journey and discovers that the train is going in the wrong direction from that intended. You can’t change trains until you get to the next station. The result is that in the meantime you can have optional attitudes. You can stew and fret with anxiety that you will miss an appointment or be late home.  Or you can sit back relax, enjoy the passing view or perhaps have a short nap. For those few extra minutes, you can then indeed consider yourself to be “on the right train”.

So it was with my stay the hospital. Nevertheless, I appeared at one stage to have lost a couple of hours of my lifetime. At one point after another period of waiting and a brief conversation with the surgeon I was wheeled into an adjoining room. The surgeon disappeared – presumably to attend to another patient – and one of the staff was fiddling with the canula on my wrist.

“It’s about time we got started”, I mused.

I reached up to scratch an itchy point on my eyebrow. In some puzzlement my hand landed, not on a patch of hairy skin, but a bulky bunch of towelling about the size of a Sikh-like turban wound round my head.

I looked up at the clock on the wall.  Yes, it was all over! I had completely lost awareness of two hours of my life.

Not that this was necessarily a bad thing under the circumstances. With a cataract- removal operation under local anaesthetic some years earlier there was no pain. I had, though, the unsettling experience of sensing somebody scratching around on my eyeball with a scalpel. Then there are tales told of patients being inadvertently operated on while still fully awake.

There followed a night, restful although largely sleepless, as I mentally drafted these notes in relation to freedom and control.

“Freedom!” the anti-vaxxers shout. But such freedom, if granted can nullify the blessings derived from the control imposed by up-to-date health research and hospital care. This, of course, includes vaccination.

It is also observable that some people prefer control to freedom. A renowned classic book title by psychologist Erich Fromm was “Escape from Freedom”. It relates to the Nazi era in Germany. We continue to see acceptance of such control today in Communist countries such as China and Russia. It was noted the other day that the recidivism for some of our criminals approaches fifty per cent. Some behavioural scientists claim that part of this is because some people actually find life in gaol satisfying. They are well fed and looked after and don’t have to make decisions for themselves. I have long advocated a case for provision of institutions where people who are incapable of looking after themselves, with or without criminal inclination, may be permanently accommodated.

So let those of us, who do value the freedom to make our own decisions, use wisely the opportunities we have to do that. Let us also be sensitive to the desirability of yielding control where appropriate to our governing authorities and institutions such as our hospitals and government health advisors where it better meets the good of ourselves and our neighbours.

Rodney Eivers , 7th October 2021

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Update PCNet South Australia – Seminary of the Third Age

We have received the following information from the PCNetSA:

Seminary of the Third Age sessions are always videoed, and people can view these videos on the Effective Living Centre website:

https://effectiveliving.ucasa.org.au/podcasts/

Great to have this link included on UCFORUM as well – people can watch from interstate at their leisure.

The Effective Living Centre is the “parent” organization of PCNetSA, and the other links you have included – EAG, Social Issues, Sacred Creative, Poets Corner – are other “Task Groups” within the ELC.

Cheers,

Fergus McGinley , Chair ELC Management Committee and member of PCNeTSA Task Group

and further from PCNetSA

Please visit our website at www.pcnetsa.org for up to date information with regard to PCNetSA events, including Seminary of the 3rd Age. You can email us at contactpcnetsa@gmail.com.

Shalom

Maureen Howland, for PCNetSA committee

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The South Australian Progressive Christianity Network

The Progressive Christianity Network of South Australia (PCNet SA) aims to bring together those who seek to explore and express a Christian faith relevant to the 21st century. We actively foster the search for meaning and the development of a contemporary spirituality. A number of events are held each year to assist in this exploration. PCNet SA is located in the Effective Living Centre at Christ Church UC, Wayville, SA.  Christ Church is an inclusive, theologically progressive community that seeks to express a compassionate spirituality. Their creative and encouraging services cater to both children and adults, celebrating the best of the old with the possibility of the new. Their worship music seeks a balance of styles and instrumentation.

GOALS OF PCNet SA


  • To unravel the mysteries of the Bible
  • To reconstruct a credible faith
  • To explore a spirituality for our times
  • To be inspired by the compassion of Jesus
  • To promote social justice and reconciliation
  • To appreciate the spiritual depths of the First Peoples
  • To affirm the contributions of all faiths
  • To redress our failure to care for Mother Earth

SEMINARY OF THE 3rd AGE

The Seminary of the 3rd Age is a program conducted by respected theological scholars and leaders, it offers persons young and old, of any faith or no faith, the opportunity to explore and reflect on questions of faith and spirituality relevant in the 21st century.

Each seminar topic in Sem3A runs for four weeks taking place on Thursday evenings during the months of March, May, August and October each year.

2021 Brochure

Environmental Action Group

Social Issues Justice and Equity Group

Sacred and Creative Group

Poets Corner

 

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Revisiting the “8 Points of Progressive Christianity”

When Progressivechristianity.org revised its “8 Points” in 2020, they invited further recommendations. Their intention has always been to keep the ‘list’ open to modification as we move forward on an evolving discovery of our relationship with and knowledge of Jesus. At a recent gathering of the Progressive Christianity Network (Qld), Dr Steven Nisbett, OAM, conducted a facilitated brainstorming exercise with 25 of our members. We see this as still continuing to evolve as we gather the thoughts of others in our networks and call for our many members to add more thoughts before we send it off to our friends in the USA.

The 2012 version can be found here.

The current 2020 version can be found here.

We came up with the following suggestions and invite further critical comment:

By calling ourselves progressive christians, we mean we are christians who…

  1. Commit to a life of contemplation, learning, compassion and selfless love, following the teachings and example of Jesus as we journey with an increasing awareness and experience of the sacred and the interconnectedness of all life. In doing this we seek a spiritual way through which the one who touched the untouchable, healed the unhealable, fed the unfeedable, and taught the unteachable, may be reflected.
  2. Are gracious in our search for new understandings and recognize the importance of questioning and sharing understandings with an open heart and an open mind. We take the Bible seriously but not literally and seek to also learn from our indigenous peoples. We acknowledge there is a continuing role for the church to play in the provision of a safe environment for exploring new understandings and scholarship in the field of progressive christianity.
  3. Strive for peace and justice for all people and all life.
  4. Strive to protect, care for and restore the integrity of the environment and life in all its diversity.

Comments (not included in the Points and just to show how our discussion went):

  1. We thought that a better word than ‘points’ might be ‘essentials’ or ‘affirmations’.
  2. There needs to be a reduction in words and repetition.
  3. There also needs to be  some reference to the church and its value to society and individuals.
  4. Some people were for including ‘God’ in brackets after Sacred.
  5. The updated version of Point 3 (2020) differed from the earlier version only in some additions that suggested a nod towards racial inclusiveness and a recognition of the importance of ecological awareness. In the ‘header’ to this section ‘and create’ was added after ‘Seek … community..’ We felt it was going a bit far to suggest that ‘we are Christians who … seek and create communities….’ as subsequently described. A more humble and modest approach might be that we ‘encourage [or ‘work towards’] the development [or formation of] ….’ such community.The addition of ‘Those of all races, cultures and nationalities’ is OK but (as was pointed out during the discussion) rather superfluous, given that the header has already highlighted ALL people. If we take ‘ALL people’ as being totally inclusive, there’s probably no need for any of the sub-classes of person listed, but I think we were comfortable to leave them in.However we were not comfortable with the addition of ‘all creatures and plant life’, as it is  doubtful whether anyone could imagine that the phrase ‘all people’ could cover animals, plants, bacteria, viruses etc. This particular category should be deleted and incorporated into Point 4 (2020), which has more of an ecological flavour with its reference to Earth. And why not just say ‘nature’ rather than ‘creatures’ which implies the existence of a creator and by extension an acknowledgement of the literality of the genesis myth, from which we are trying to distance ourselves.
  6. Points 1 & 2 (2020): These are saying much the same thing, and should be collapsed into one statement. The words ‘a mystical connection to “God” are of doubtful value and probably would raise concern from the uninitiated reader to the quote marks. Aren’t we as self-styled progressives trying to unravel the mystery of how and why humankind has felt it necessary to have something we refer to as ‘god’?
  7. Point 8 (2020): The addition of ‘on this journey towards a personally authentic and meaningful faith’ presents a few issues. One is that I’m sure there are many fundamentalist Christians and Muslims, as well as Buddhists, Baha’is, and other ‘people of faith’ (to use that awful term) who would also claim that they are on a journey towards a personally authentic and meaningful faith. In this context ‘faith’ is a rubbery and not very meaningful term, and we think this point would best be left as it was in 2012.

What are your thoughts?

Paul Inglis October 2021

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The Church chosen for Jack Spong’s funeral

St Paul’s Episcopal Church, Richmond, Virginia, USA

“We welcome all, regardless of age, culture, physical health and ability, ethnic origin, gender, gender identity, marital status, nationality, race, religion, sexual orientation or socioeconomic status.

“There can be nothing outside that love and nothing the love cannot overcome. Our witness therefore is radically inclusive, as God is inclusive; radically merciful, as God is merciful; and radically generous, as God is generous. It is the good news.

“Our clarity that it is important to leave stereotypes at the door, our openness to God and to God’s love, our acceptance of those with lifestyles, values, or personalities different from our own, are all gifts of the Spirit and come from God. We share resources of faith, hope, and discernment and recognize enormous potential in our location, our facilities and the blessing of people from every generation and lifestyle.”

Current Rector

The Rev. Dr. Charles “Charlie” Dupree joined St Paul’s in 2019, coming all the way from Speed, North Carolina by way of Bloomington, Indiana. He and his husband, Matthew, reside in Richmond along with their cat, Francis. Charlie is an artist, graphic designer, composer, writer, and musician. He is an ardent believer in extending

 the warmth and radical welcome of Jesus in all that we do as a church, and that we should never stop wondering and asking questions about our faith.

An exceptionally gifted priest, an experienced and effective leader, and a compelling and thoughtful preacher, he has been the rector of Trinity Episcopal Church in Bloomington, Indiana, for the past 11 years.

The Funeral

The funeral service will be live-streamed on the St. Paul’s website HERE and on their Facebook page HERE. You can also find a direct link to the live stream feed on YouTube HERE. The service commences at 2pm Virginia time (30th September) ie. 4am Brisbane time (1st October).

The Obituary

One of America’s best-known spokespersons for an open, scholarly and inclusive Christianity, the Rt. Rev. John Shelby Spong, died Sunday, September 12, 2021, at his home in Richmond, VA. He was 90 years old.
Bishop Spong was ordained to the priesthood in 1955 and served for 20 years as a priest in Episcopal churches in North Carolina (St. Joseph’s, Durham, and Calvary Parish, Tarboro) and in Virginia (St. John’s, Lynchburg and St. Paul’s, Richmond). In 1976 he was elected VIII Bishop of Newark where he served for 24 years.
A deeply committed Christian, he insisted that he must also speak as an informed citizen of the 21st century. He studied at major centers of Christian scholarship including Union Theological Seminary in New York, Yale Divinity School, Harvard Divinity School and the universities of Cambridge, Oxford and Edinburgh. He was named the Quatercentenary Scholar at Cambridge University (Emmanuel College) in 1992 and the William Belden Noble Lecturer at Harvard University in 2000. He taught at the Graduate Theological Union, Berkeley, CA; Drew University, Madison, NJ; Harvard Divinity School, Cambridge, MA; The Pacific School of Religion Berkeley, CA; the University of the Pacific, Stockton, CA; and at Trinity College at the University of Toronto.
Bishop Spong was one of Desmond Tutu’s co-consecrators in 1976. He ordained to the priesthood the first English woman, the Rev. Dr. Elizabeth Canham, long before the Church of England was willing to ordain women. On December 16, 1989, he ordained to the priesthood the first openly gay man, living in a publicly acknowledged committed relationship. That ordination led to the church’s willingness to bless committed gay unions.
While serving at St. Paul’s Church in Richmond, VA, Spong, together with Rabbi Jack Daniel Spiro and the University of Richmond’s Department of Religion Chair, Dr. Frank Eakin, led a citywide Jewish-Christian dialogue.
Well-known in radio and television circles, Bishop Spong appeared on such diverse programs as Politically Incorrect with Bill Maher, The O’Reilly Factor with Bill O’Reilly, Late Night with Tom Snyder, Good Morning America with Charles Gibson, The Oprah Winfrey Show, The Phil Donahue Show and NPR radio with both Diane Rehm and Terry Gross. He was featured on CBS’s Sixty Minutes with Leslie Stahl. He is the author of 26 books, which have sold over 2,000,000 copies. They have been translated into multiple languages. His articles have been published in The New York Times, the Washington Post, The Times of London and others.
He is survived by his wife Christine Mary Spong, who also served as his editor; their five children, Ellen Elizabeth Spong (Augustus Charles Epps, Jr.), Mary Katharine Spong (John Baldwin Catlett, Jr.), Jaquelin Ketner Spong, Brian Yancy Barney (Julieann), and Rachel Elizabeth Carter. M.D. (Scott); and their six grandchildren, Katharine Shelby Catlett, M.D., John Baldwin Catlett, III, John Lanier Hylton, Lydia Ann Hylton, Colin David Barney, and Katherine Barney.
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What about conspiracy theorists? Redcliffe (Q) Explorers

Yes indeed! What about conspiracy theorists?

Over the last few years we’ve heard a lot about fake news, alternative facts, conspiracy theories, Q-Anon, anti-vaxxers, climate deniers, and even the ‘Flat Earthers’. In the face of what most folks would consider incontrovertible evidence, what is it that leads some to mistrust people of authority? And how do we talk to a family member, friend, or colleague who’s been seduced into a totally irrational belief system? Is it possible, in fact, to have a rational debate with these folks?

Our own practising psychologists and counsellors Meryem and Greg Brown will reveal some of the neuroscience and common psychological predispositions behind these potentially destructive ‘phenomena of the mind’ at the next Redcliffe Explorers gathering, on Monday 4th October. Greg suggests that beforehand you might find it useful to read or listen to a talk on this topic by British social psychologist Professor Karen Douglas, accessible via this link: https://www.apa.org/research/action/speaking-of-psychology/conspiracy-theories.

We’ll meet from 6 to 8 p.m. in the ground-floor activities room at the Azure Blue Retirement Complex, 91 Anzac Ave., Redcliffe. As usual, everyone’s invited to participate in our lively discussions. If there are any changes to the Government’s health advice it would be wise to give Ian a call (3284 3688 or 0401 513 723) to check whether the meeting is to go ahead as planned. The current Covid-safe conditions will be observed, and you’re urged to stay at home if feeling unwell, and of course get tested if you have any Covid symptoms.

Ian

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God and Kingdom – further from Len Baglow

A response to God and Kingdom by Wally Stratford which was a response to Theology and Advocacy by Len Baglow.

Dear Rev Stratford,
Thank you for taking the time to make a detailed response to my article “Theology and Advocacy”. I enjoyed thinking about your approach.

We do I think differ on several important points. However, hopefully this discussion will help us both deepen our understandings.

Firstly, I would question your claim that “The Old Testament has little to say of the kingdom of God.” I agree with John Bright (1953, 7), the Old Testament scholar who wrote nearly 70 years ago, “For the concept of the Kingdom of God involves, in a real sense, the total message of the Bible. Not only does it loom large in the teaching of Jesus; it is to be found, in one form or another, through the length and breadth of the Bible.” A few pages later he comments cogently, “But ideas are ever larger than the words that carry them” (Bright, 1953,11) I think this is particularly true of the words, “The Kingdom of God’.

Secondly, I am not sure that the most relevant text for understanding the Kingdom of God is Lk 17:20/21: “The kingdom of God is not coming with things that can be observed; nor will they say, ‘Look here it is’ or ‘there it is! For in fact the kingdom of God is among you”. While Lk 17:20/21 is an important text, there are around 120 other texts dealing with the Kingdom of God. My position is that we must grapple with all of them. Impossible? Yes, but no less important to do. As one grapples with all the texts, one comes to realise more and more, how Jesus’ teaching subverts, challenges, undermines any Kingdoms/Reigns/Estates/Empires that are based on injustice.

Related to this second point is that overemphasizing Luke 17:20/21 can lead to an over spiritualising of the Kingdom of God, as something within our hearts alone or on another plane (spiritual experience) and not something that has existence in the things we do. I think this is highlighted in your comments on Exodus where the actions of Moses are sidelined.

Thirdly I found it difficult to understand what you meant by “I think that, with the advent of Christianity, presence became absence with God relocated to a heavenly place.” Perhaps it makes some sense to me if you mean by Christianity, the form of Christendom that followed from Constantine and which was forming earlier. However, if you mean that with the coming of Jesus and his message “presence became absence with God” that would make no sense. An important assumption of my article is that Jesus’s proclamation of the Kingdom/Reign/Estate/Empire of God makes possible an even closer relationship with what we might call God in the midst of our present world.

Finally, I would answer your question, “Was the real beginning of the Kingdom of God, the start of Christendom in the fifth century?” with a resounding No. The growth of Christendom was for the most part a retreat from Jesus’ radical teachings on and exhortations about the Kingdom of God.

Len Baglow 19/09/21

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PCN Explorers September gathering

Our PCN Explorers will meet again on the last Wednesday of the month – this time it is a 5th Wednesday – 29th September.

Wednesday 29th September 

Merthyr Road Uniting Church

52 Merthyr Rd, New Farm, Q.

10 am for meet, greet and morning tea

10:30 to begin exploring the topic together

Dr Steven Nisbet will lead our exploration of what we mean when we speak of being involved in the progressive Christianity movement.

“Is this statement from 2012 still applicable in 2021? Could it be rewritten, revised or refined? If so, how?” (click on link below).

The 8 Points of Progressive Christianity

Desley Garnett

 

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Dayboro Explorers -26th September gathering

The theme for our next Dayboro (Q) Explorers gathering on 26th September is

OUR BLESSINGS                                                      

Glynn Cardy’s A Book of Blessings takes the Jesus tradition in new directions. He well understands that the blessings of God are found in the ordinary, the familiar, the day-to-day. He affirms that blessings may be experienced and celebrated in unexpected situations and people.

This is a collection that inspires, delights and encourages. A Book of Blessings is in itself a blessing to the community called the church – and well beyond the church – for all who share a love and appreciation of everyday people and the richness and the ordinary of their lives.

In the Jewish and Christian traditions, blessings are generally looked for in extraordinary people and situations. And in the Gospels of Matthew and Luke, the declarations of blessedness reflect Jesus’ approach of turning expectations upside down so that it is the poor, the sick, the bereaved who are declared blessed by God. Strange and unexpected beatitudes!

Here is a sample of Rev Cardy’s poems. Others will be shared at the meeting. What blessings do you have in your life?

Blessed is the world where the weak

Blessed is a world where the weak
are protected, none go hungry,
and the benefits of life are shared
Blessed is a world where everyone
is treated with dignity and respect,
and all know a safe place called home
Blessed is a world where animals
and plants, the land and oceans,
are respected and cherished.
Blessed is a world where peace is grounded
in justice, justice is guided by love,
and love is gifted unconditionally.
Blessed is a world where with courage,
kindness, and grace we stand together,
and create this vision of hope.

Venue: Dayboro Uniting Church, Williams Street, Dayboro, QLD.

Morning Tea: 10am

Discussion: 11am

Lunch at Rendezvous Noon (RSVP for lunch essential by 23rd September) psinglis@westnet.com.au

Visitors welcome.

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Opinion: Suggested Amendments to the QLD VAD Legislation

A PERSONAL RESPONSE TO THE PROPOSED VOLUNTARY ASSISTED DYING (VAD) LEGISLATION SOON TO BE DEBATED IN THE QUEENSLAND PARLIAMENT

The great majority of people in Queensland support some basic form of VAD being endorsed in legislation. I believe it would be politically futile to oppose such a public endorsement.

However I believe we must gather strong support for critical amendments which are listed below:

1.

All VAD legislation must be complemented by an accountable commitment for high quality palliative care, especially to regional Queensland where provision for significant palliative care is virtually non-existent.

2.

Non-government hospitals must be given an ABSOLUTE right to deny any provisions for VAD services in their hospitals. This basic right is fundamental to respect the religious, philosophical and values of all peoples in the Australian constitution.

3,

In the light of serious breaches of initial legislation in some European countries where VAD has been implemented in previous years, no legislation should be enacted until the investigated experiences in other countries be analysed to prevent such happenings in Queensland legislation. Legislation must cover those provisions of the Act where these breaches did occur in those countries.

4.

Public media campaigns for discerned amendments to proposed VAD legislation insist that such a position is founded on basic religious and human rights and is extremely compassionate to alleviate suffering and terminal illness. To imply that those seeking critical amendments lack compassion to the proposed legislation is highly offensive to such committed individuals and groups.

Dr Kevin Treston  September 2021

Kevin has taught and lectured for many years in 14 different countries. He is the author of many books, and a highly respected presenter among Catholic educators. He is also a subscriber to the UCFORUM and a regular participant in our seminars and conversations. Details about his publications can be found by following the link to Book Reviews on this site.

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God and Kingdom – Wally Stratford

I read Len Baglow’s comments [Theology and Advocacy] with interest. Two words stood up for me – namely God and Kingdom. Gods in a variety of shapes have dominated the life of humankind as far back as is possible to trace.

Concepts of God now take me back to two Old Testament stories, one about the beginnings of life, and the other the beginnings of a revamped covenant and a relationship re-established.

The beginnings of life for humankind occurred when God stooped down and breathed into the man’s nostrils. All stories require imagination and reading this story I am led to claim that with the breath we find the spirit. Of each other, they are together the one continual activity that begets and maintains constancy in the business of living. (Gen. 2:7)

The Moses story reintroduces the spirit, but in this story, presence is revealed and then affirmed in the words I AM. An element of the verb to be, it reveals an active attendance of the invisible spirit. This is further sealed in the events that lead the Israelites to freedom and stands by them as they enter their desert journey. (Exodus 3)

I think that, with the advent of Christianity, presence became absence with God relocated to a   heavenly place. Creeds, and words of worship and prayer seem to reinforce this notion.

The Old Testament has little to say of the kingdom of God. Oblique references only can be gleaned. Certainly, God is supreme, sacred, the name of God can never be spoken. It appears to me that the essence of the Old Testament is in God’s sacred presence, ample evidence for this is to be found in the Psalms and among the prophets.

In the New Testament, Kingdom of God appears many times but perhaps Jesus’ comment as reported in Luke’s gospel (Lk 17:20/21): “The kingdom of God is not coming with things that can be observed; nor will they say, ‘Look here it is’ or ‘there it is! For in fact the kingdom of God is among you” is most relevant for understanding. It suggests that the thing being searched for is already present within. The claim of ‘kingdom’ always contains a claim of a monarch reigning, so perhaps it all makes more sense if we connect with the alternative reading which presents Jesus words as “The reign of God is within you”. These words recall the sense of presence powerfully present at the beginning of life, and reiterated in the conversation with Moses as I AM.

The kingdom of God may therefore more sensibly, and with greater meaning, be rendered something like – the presence of God as YHWH-spirit is always with you, riding the wind and contained in the breath that keeps one alive.

It may not be as straightforward, but makes more sense, than “Our Father in heaven – thy will be done on earth as in heaven …”

The first four hundred years of the church were tumultuous, with a host of claims and counterclaims about the shape of the faith. Among these, tradition became most important as a safeguard against heresy. Irenaeus claims that “the original revelation is guaranteed by the unbroken succession of bishops in the great sees going back literally to the apostles. Secondly, an additional safeguard is supplied by the Holy Spirit, for the message was committed to the Church, and the Church is the home of the Spirit.” (Kelly p.37).

Allied to tradition as a demonstration of the truths of the church, an “absolute authority was accorded to scripture as a doctrinal norm … as interpreted by the church, it was the source of Christian teaching.” (Kelly p.42). The scriptures were those of the Jews – our Old Testament.

In those years the church suffered persecution, Christians endured martyrdom with an entrenched belief that their soul was safe. Gnosticism became a force to be reckoned with, eventually becoming muted by the many forcefully argued refutations.

The church, after argument and discussion, conferences of bishops, and theological musings, committed to an after-life, and to a Son of God destined to be a king. It was all cemented into place with the conversion of the emperor Constantine, and his declaration of the truth of the Nicene Creed.

Hailed as a Christian Emperor, Constantine’s “death was received with universal manifestations of grief, and his reign was regarded as continuing after his death: his funeral, conducted after the arrival of his second surviving son Constantius, was a magnificent spectacle,” (Stevenson 396).

“By the middle of the fifth century the Roman church had established, de jure as well as de facto, a position of primacy in the West, and the papal claims to supremacy over all bishops of Christendom had been formulated in precise terms.” (Kelly 417).

Is this, I wonder, the real beginning of the Kingdom of God.

Kelly. J.N.D. (ed) Early Christian Doctrines. London: Adam & Charles Black 1960.

Stevenson, J. A (ed) A New Eusebius. London: S.P.C.K. 1960

Rev Walter Stratford, 2021

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The Importance of Ritual in our Lives

A reminder that the Redcliffe (Q) Explorers will gather this coming Monday (6 September) to consider The Importance of Ritual in Our Lives. As you know, this meeting has been postponed twice due to community health issues, but we’re optimistic that we’ll be able to get together again on Monday! Vicki Alsop will facilitate some small-group discussion about familiar rituals (including the sacraments) and some less familiar ones from other cultures, inviting us to consider whether the line between habit and ritual can sometimes be rather blurred.

We’ll meet as usual between 6 and 8 p.m. in the ground-floor activities room at the Azure Blue Retirement Complex, 91 Anzac Ave., Redcliffe. Everyone’s very welcome to participate in our lively discussions. If there are any changes to the Government’s health advice between now and then, it would be wise to give Ian a call (3284 3688 or 0401 513 723) to check whether the meeting is to go ahead as planned. The current Covid-safe conditions (including mask-wearing) will be observed, and of course you’re urged to stay at home if feeling unwell and get tested if you have any Covid symptoms.

Shalom, Ian

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Book Review: Secular Christianity

by Bev Floyd

In this easy read book Floyd reduces Christianity to a simple journey of love following the teachings and examples of Jesus. She uses the vernacular of the average Australian in a conversational style that requires no serious theological capability by the reader. This fills a much-needed gap in the progressive literature.

The author deconstructs the major biblical narratives and themes and casts a sceptical eye on those that have been read literally. She argues that the events of scripture are profound teachings that speak to our times if seen as metaphors, similes, and parables. She spurns the dogmatic teaching that has evolved as church doctrine but holds strongly to the notion of the importance of individuals using their own interpretations. The reader is left to make up their own mind while being encouraged to speculate and claim the right to make meaning on their own terms.

While emphasizing the many errors and contradictions in the bible resulting from the tradition of handing down the stories orally over several generations, she calls for proportionate thinking when considering the influences of culture, history, scientific knowledge, and power politics over what we now know about Jesus and the events of his life. She sees the Church as generally not the best instrument for transferring understandings as it has a prime concern to maintain its own authority and influence, sometimes at the expense of authenticity. It does not have a good record on tolerating critical thinking and has often discouraged people from exploring outside the boundaries of doctrine and dogma.

Floyd has achieved her goal to transmit the simple but profound message of Jesus and enriched the conversation about the meaning of life. She has opened a pathway to contemporary faith that applies Jesus’ teaching on love to modern situations.

Floyd’s thinking is influenced a little by Hugh Mackay, and John Spong and has relied on her own thoughts for most of the commentary. This is an enjoyable read that challenges our thinking with its simplicity.

Bev Floyd is a regular participant in Progressive Christianity Network Queensland seminars.

Paul Inglis 3rd September 2021

Can be purchased from Boolarong Press.

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Closure of The Centre for Progressive Religious Thought, Canberra

We have received advice (25/08/2021) that CPRT Canberra has been wound up after a number of years of inactivity and after the achievement of its goals of advancing new thinking in spirituality.

The CPRT was established in 2002 with a small grant of seed funding from the Uniting Church in Australia.  It was an initiative of St James Uniting Church Curtin, led by Rev Rex Hunt.  Over the next twelve years or so, the Centre offered a rich and diverse program of speaker and other events and members participated in the Common Dreams Conferences – the direct outcome of CPRT initiative – and related ‘On the Road’ seminars.

There were many presentations by Australian and overseas theologians, biblical scholars and progressive theologians and many people will have fond memories of being challenged and fascinated by new thinking in spirituality.  Of special mention is the support given by both St James and other churches /individuals to a small team of local organizers when they managed the Common Dreams Conference 3 in Canberra in 2013.  On that occasion they welcomed Professor Marcus Borg to Australia!

The Centre enabled and empowered its members to explore spirituality beyond their locale.  There are now so many progressive resources available in print and online either via membership of broader groups, podcasts, and blogs etc. that people are no longer limited in their spiritual journeys.  Many of course, remain as members of local churches or faith organizations.

CPRT Canberra has done its job.  Locally.  Nationally.  Internationally.

CPRT Canberra had a large number of books and other resources held jointly in the St James Uniting Church Library. These resources will remain with the Library to be managed as the congregation (now part of Woden Valley Uniting Church) wishes.

Secondly, funds held in account totaling approximately $7,358.58 will be transferred to Common Dreams Inc, to be used to facilitate progressive spirituality events as the management board of that organization determines. More information on Common Dreams Inc can be found at: https://commondreams.org.au/ including links to like-minded progressive websites.

This information was provided by the CPRT Canberra Team-

David Slater, Linda Pure
Rev Rex Hunt

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‘Perhaps’ by Garth Read

 It was the first day of the rest of eternity.

God had just received another guest from planet Earth.

‘God, how and why did the world begin?

 God replied:

‘Perhaps, it has always been here.’

‘Perhaps, I made it in seven days.’

‘Perhaps, it evolved over many eons.’

God thought about what was said and smiled at the mystery of it all.

 

On planet Earth there was sunset and sunrise.

 

 It was the first day of the rest of eternity.

God had just received another guest from planet Earth.

‘God, are humans most treasured?’

 God replied:

Perhaps, all creatures are treasured.’

‘Perhaps, humans are my only children.

‘Perhaps, I need to disown some.’

God thought about what was said and smiled at the mystery of it all.

 

On planet Earth there was sunset and sunrise.

 

 It was the first day of the rest of eternity.

God had just received another guest from planet Earth.

‘God, why is there so much suffering on Earth?’

 God replied:

“Perhaps, I ordained it that way.”

“Perhaps, a devil is at work.”

“Perhaps, it builds strong character.”

God thought about what was said and smiled at the mystery of it all.

 

 On planet Earth there was sunset and sunrise.

 

 It was the first day of the rest of eternity.

God had just received another guest from planet Earth.

‘God why are humans both good and evil?

 God replied:

‘Perhaps, they have too much freedom.”

“Perhaps, humans are my big mistake.”

“Perhaps, I have a divine competitor?’

God thought about what was said and smiled at the mystery of it all.

 

On planet Earth there was sunset and sunrise.

 

 It was the first day of the rest of eternity.

God had just received another guest from planet Earth.

‘God, why are the religions so different?

God replied:

‘Perhaps, many people created them.’

‘Perhaps, each one has some truth.’

‘Perhaps, only one is correct.’

God thought about what was said and smiled at the mystery of it all.

 

On planet Earth there was sunset and sunrise.

 

It was the first day of the rest of eternity.

God had just received another guest from planet Earth

 ‘God, is it time for us to know all the answers?’

 God replied:

  ‘Perhaps!’

 ‘Perhaps!’

  ‘Perhaps!’

 

 On planet Earth there was sunset and sunrise.

Rev Garth Read, coordinator, North Brisbane Interfaith Group and member Aspley Uniting Church

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Theology and Advocacy, by Len Baglow

Advocacy, Evangelism and Service to the Community are related concepts in theology. All are about announcing and making present the Kingdom of God. Advocacy is about the prophetic role of proclaiming that even though the Kingdom of God has been announced in Christ, the poor, the exploited and even the earth itself still cry out for the fulfillment of that promise and reality. In Evangelism we put in words our experience of the Kingdom so that others might understand and join in the liberating work of the gospel. In Service we act as exemplars of what is happening as the Kingdom of God becomes real.

The theology of advocacy cannot be understood in isolation from Jesus’ teaching on the Kingdom of God. However, the theology of the Kingdom of God is itself no simple matter. In the synoptic gospels the Kingdom of God or Kingdom of Heaven is mentioned in over 120 verses. The references are wide ranging, often challenging or perplexing and yet central to Jesus’ message. It is not coincidental that Jesus’ prayer to the Father begins,

Father, May your name be held holy, Your Kingdom come (Luke 11:2).

The word “Kingdom” sounds strange to modern ears. Scholars at times use other words to translate the Greek. These include Reign,1 Estate,2 and in the case of the scholars of the Jesus Seminar, “Empire”,3

Each of these alternate translations alerts us to the depth and breadth of the reality that
Jesus is proclaiming. It is clear that for Jesus the Kingdom of God is not just an idea but a happening, an event:

The time is fulfilled, and the Kingdom of God is at hand (Mark 1:15).

Central to this event is a change that is occurring simultaneously at several levels; the individual, the relational, the societal, the cultural and even at the Kingdom or Empire level, which includes all the others. This is perhaps clearest in the first Beatitude which reads,

To the ancient ears this is both a scandalous upturning of political and cultural reality, and also a liberating word for those who are poor who suddenly find themselves first in this announced
Kingdom. And yet of course the Kingdom announced is not yet fully formed. Its existence in space and time depends on those who respond to Christ’s call. For the initial small gathering of Jews and associated gentiles this took incredible faith, especially when faced with the massive power and then hostility of the Roman Empire. They responded by building small communities in which they tried to enact the reality of this new Kingdom, and they spread the good news of this new way of living and responding to God.

Today our era is both different from and similar to biblical times. The differences include increases in technology that have led to our computer or information age, significant advances in health care and medicine, and a standard of living for many that is far more luxurious than any Roman emperor could imagine.

[1 Glen Stassen & David Gushee, 2003. Kingdom Ethics: Following Jesus in Contemporary Context.
2 John Cobb, 2015. Jesus’ Abba: The God Who Has Not Failed.
3 Robert Funk, Arthur Dewey & the Jesus Seminar, 2015. The Gospel of Jesus: According to the Jesus Seminar (2nd edition) ]

Yet many people still live in poverty while others profit from their labour and live in extraordinary luxury; there are wars and rumours of wars, corruption and exploitation.
Empires have come and gone, but empires remain. In ancient times there were the Egyptian,
Assyrian, Babylonian, Persian and Roman empires all juggling at some time for power. Until recently we had the British Empire, and now today we have the American, Chinese and perhaps re-emerging Russian empires. Such human empires have not stopped being exploitative.
Australia as a nation-state (a small kingdom if you will) has had a history of identifying first with the British Empire and more lately with the American. The most obvious example of this is our
participation in wars over the last 130 years. However, it is not just wars but a way of thinking about power, race, and exploitation that we have taken for granted, that is at odds with the Kingdom of God proclaimed in Christ.

This has led to a cultural framework in which people aspire to a material security and comfort for themselves and those like them at the expense of the other. This results in a fear of the other. Our current treatment of refugees and the previous white Australia policy are examples of this framework in practice. The more one is caught up in the empire framework, the harder it is to hear the liberating call of the Kingdom of God. Churches which accept these human empire values uncritically (often unconsciously) lose their ability to identify with or announce God’s Kingdom.

Paradoxically, the modern democratic movement has grown out of human empires. Democracy
provides churches and church members new opportunities for working with others to create a
better and fairer society and hence herald the Kingdom. The churches and church members in
Canberra are uniquely positioned to play an advocacy role in the unfolding of the Kingdom of God.

This is not only because of proximity to the Parliament, but because so many church members have experience either working in the public service or as members of political parties or national organizations such as The Australia Institute or Australia 21. The challenge for the Uniting Church in the Canberra region is to seize this opportunity. As inequalities grow in Australia and meanness of spirit stalks our political culture, it is certain that God continues to hear the cry of the poor and witnesses their oppression (Exodus 2: 9). Even though we feel inadequate and ill prepared, we have the ability to advocate on a wide range of issues. Will we
respond to the call to advocacy? “So come, I send you to Pharaoh … to bring my people out of Egypt. … I shall be with you.” (Exodus 2: 10-12)

Len Baglow
Len is a member of the Canberra Region Presbytery Social Justice Group and of Woden Valley Uniting Church and subscriber to the UCFORUM.

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Beginnings and Continuings – A Reflection by Wally Stratford

See the source imageOnce upon a time – in the time before time began, a large ball of energy – a seething mass of grumblings and groanings, of flashes and fire, of bumblings and bouncings, floated here and there. Then one day – in that time before time began – it exploded with a tremendous bang and bits and pieces of energy flew far and wide – continuing to this day. The Universe was born!

Many, many, many years later than that time before time began, a group of scholars – probably all men – probably all elderly men, gathered to reflect on the world they knew – their aim, to write about its beginnings. This a really impossible task so they decided to tell it as a story.

It began – “In the beginning …” and went on to tell of the way God went to work to create the world. It was a story of great acts by God out of which the world was assembled. They write “God said let there be this, and let that occur…” and they added, “and it was so” as each action was completed. The picture that may be imagined is of a powerful – remote – God sitting some distance away and creating by decree. It all happened, wrote the scholars, and the earth became a finished article. (Genesis 1&2).

But then the story changes and the God of decrees becomes a worker of dust. (Genesis 2:7) “The Lord God formed man from the dust of the ground.” I wonder if you have ever tried to form anything from dust – it is an impossible task- the dust remains a pile of dust.

The story persists – and God persists, and the human form takes shape – but without life. And then God draws even closer and “breathes into the man’s nostrils.” Perhaps you have never breathed in anyone’s nostrils, but if you ever decided to do that – how close would you need to be? Very close!

One might imagine hearing God say as breath was breathed, “The life of God for the life of humankind.” And the man lived!

The man received a gift of life – a gift handed to him in the action of the God whose spirit had a major part in creation. The breath, we may claim, contained something of the breather, and imagination can show us that something, as the presence of God – not from a distance but in intimate contact.

We know and understand that our breathing is an absolute necessity for the preservation of life. If we stop breathing, we stop living. The breath contains the elements necessary to energize the activities of our body.

The imaginings in right brain thinking, remind us that with breath comes the presence, or spirit of God, in whom life is enriched. As we cannot survive without breathing, so also, we cannot not receive the Spirit. They are fundamentally linked as foundational for life, the gift that knows no boundaries. There is more!

If we now take something of a giant step forward in time, we will discover Moses talking to a bush. (Exodus Chap.3 But this was no ordinary bush. Moses was soon to discover that this bush and its surround were emblematic of sacred presence. Even the ground on which he stood was sacred.

From the bush a voice called Moses to return to Egypt, there to challenge Pharoah to let the Israelites go free. This was a daunting task and Moses was loath to take it on. The challenge continued, so Moses asked for some identification. It would be useful to know who or what it was that was speaking to him. “Give me your name…”

What he received was not a name but an enigmatic statement of being. I AM! Then for further affirmation a reminder of an ongoing presence from the God of their ancestors. Transliterated in English as YHWH the term is unpronounceable but most expressive as a doorway to understanding presence. Finding security in this presence Moses took on the task and confronted Pharoah. Pharoah had to learn to his considerable cost, that this presence was not going away, and finally set the people free.

My name for this presence is YHWH-Spirit. It makes sense for me when linked to the story of beginnings and humankind’s gift of life. YHWH-Spirit fed and led the Israelites away from slavery into a desert, there to wander for some time. Visible as smoke in the day and fire in the night YHWH-Spirit guarded and guided the Israelites as they continued their journey home – to the place originally promised to Abraham. As they travelled, they had to learn again the true nature of the covenant to which their ancestors had committed their lives in the gift of the life given.

The life that each has is what it is. The profile of life is the same for all and is not affected by shape or colour or creed or behaviour. So, how do we account for the range of difference among the many lives being lived?

If I decide to present you with a gift (for whatever reason), and carefully wrap it securely in attractive paper, you may be very pleased and even find the wrapping expressive of my feelings in giving it to you. But you will know nothing of its contents until you remove the covering.

If life is to take on meaning and find expression in your daily peregrinations, it must like any gift, be unwrapped. Unwrapping life does not, and indeed cannot occur in a moment. Life is always continuing and expanding. This changing condition of life requires a progressive unwrapping – always more is revealed.

There is, however, abundant evidence to suggest that the unwrapping is not proceeding well and, in many cases, not at all. I wonder if many are fearful of what they might find.

Failure to unwrap, it might be suggested, leaves the gift languishing on the table; we pass by daily.

Rev Walter Stratford  28th August 2021

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New Book: Eyes in the Sky

ISBN 978-1-922527-64-6 PAPERBACK

Eyes In The Sky 

This book is a must read for anyone concerned with climate change and lack of Government action addressing this rapidly unfolding crisis.

The authors, tell their story of introducing the new technology of observing Earth from Space into the WA Government, following the first images of Earth being sent back by man from space some 50 years ago.

Earth Observing Satellites (EOS) soon followed giving a new and unique view of the Earth revealing the massive human impacts driving climate change, species extinction and human conflicts. For the first time in history key WA Government agencies had unparalleled access to the means of measuring and sustainably managing WA’s natural assets across the whole continent and surrounding oceans. Many new and innovative applications of EOS were developed.

However these applications encountered the fundamental conflict between Ecology and Economics, which caused a drastic cutback when WA’s Land Information Authority found that in pursuit of its commercial goals, sustainability was unsustainable. A fatal paradox that the authors argue, urgently needs to be addressed if climate catastrophe for future generations is to be avoided.

About the Authors

Richard Smith BSc (Agric) Hons (Lond), Dip Agric Econ (Oxon) PhD (UWA), migrated in 1965 to Western Australia aged 23, as a farm management consultant to 35 farmers, managing over a million acres. Then an Australian Wool Board Scholar, CSIRO Post-doctoral fellow, University Lecturer, CSIRO Research Scientist and NASA Research Associate. He has worked in the USA, Netherlands, Saudi Arabia, Syria, Vietnam, Malaysia and Indonesia.  He was recruited by his co-author, Henry Houghton in 1990 to lead the WA State Government’s Satellite Remote Sensing Centre. He has 66 peer reviewed scientific publications and given 52 conference presentations. He helped found a not-for-profit charity for indigenous peoples in the NW Kimberley and W Papua, Indonesia and wrote business plans for over $7 million of community development. He is a volunteer guide on Rottnest Island and a Lay Preacher in the Uniting Church, with an interest in Eco-theology.

Henry Houghton BSc (Surveying), Licensed Surveyor (1968), migrated from England to Western Australia in 1957. As a licensed surveyor of the Department of Lands and Surveys, he undertook land, soil, engineering, farm subdivision and mapping surveys across the State. In the mid 1970s he was coordinator of the State’s satellite remote sensing, establishing the WA remote sensing centre in 1982 leading in 1991 to the purpose-built Leeuwin Centre for Earth Sensing Technologies. Then as Director of Survey and Mapping and Surveyor General in the then Department of Land Administration he guided the development of the land information data sets essential for land management. Following retirement in 2001, he worked as land consultant in Victoria and Tasmania before working on land projects in the Philippines. He is a Fellow of the Institution of Surveyors Australia and was awarded an Australian Centenary Medal in 2001 for services to the community.

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Peter Fensham – may he rest in peace and love

We have received the sad news that Emeritus Professor Peter Fensham has died in Melbourne from pulmonary fibrosis.

Peter was the first Professor of Science Education in Australia at his appointment at Monash University. He was also the founder of the Australasian Science Education Research Association in 1971 and first national President of ASTA and of AAEE. He served as an Adviser of the TIMSS project in the 1990s and of the OECD’s PISA (Science) project in the 2000s. He has published nine books and many research articles. His international contacts have included Visiting professorships in England, Sweden, Canada, Japan and Brazil.

Peter was a great explorer within the progressive Christian movement and a friend to many of us. He stayed connected to the UCFORUM over its two decades and kept in touch with us with some wonderful reflections on issues we were discussing.

His research and publication peer assessed publications were prolific producing 113 papers. He last work in 2016 was:

The Future Curriculum for School Science: What Can Be Learnt from the Past?

Fensham, P. J.1 Apr 2016In: Research in Science Education. 462p. 165-185 21 p.

He was published as 9 books, 80 articles, 17 book chapters, 6 conference papers, and several commissioned reports. As well as all this he found time to join our seminars, offer advice and encouragement and care for his wife Christine who survives him.

 

 

 

 

 

 

 

 

 

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Recommended new book: A Book of Blessings

Rev Glynn Cardy is the Minister at the Community of St Luke’s Presbyterian congregation in Auckland, who is closely involved in Common Dreams. He has very recently released a small book of his “blessings” which he composes for use in his weekly liturgies. Glynn is a fine poet and these blessings are a lovely expression of this talent. The blessings can be read as an affirmation that joy and encouragement can be found in the ordinariness of our everyday living but they also may be interpreted as having deeper layers of meaning. I wholeheartedly recommend it. It is published locally by Coventry Press.

Dick Carter,  Common Dreams

Blessed are those who know the joy of a friend, parent, or child,
    who accept us without rhyme or reason or reward, who love us with a power
    that can withstand the assault of our doubt.

In the Jewish and Christian traditions, blessings are generally looked for in extraordinary people and situations. And in the Gospels of Matthew and Luke, the declarations of blessedness reflect Jesus’ approach of turning expectations upside down so that it is the poor, the sick, the bereaved who are declared blessed by God. Strange and unexpected beatitudes!

Glynn Cardy’s A Book of Blessings takes the Jesus tradition in new directions. He well understands that the blessings of God are found in the ordinary, the familiar, the day-to-day. He affirms that blessings may be experienced and celebrated in unexpected situations and people.

This is a collection that inspires, delights and encourages. A Book of Blessings is in itself a blessing to the community called the church – and well beyond the church – for all who share a love and appreciation of everyday people and the richness and the ordinary of their lives.

AUSTRALIA
To order online go to: www.coventrypress.com.au   AU$19.95
Phone: 0477 809 037
Email: enquiries@coventrypress.com.au
Post to: Coventry Press, 33 Scoresby Road, Bayswater Vic. 3153
NEW ZEALAND
Order from:
Pleroma Christian Supplies
https://www.christiansupplies.co.nz/  NZ$24.95

Postage $9.95

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The Afterlife – A SoFiA (Melbourne) Online Lecture

SoFiA – Sea of Faith in Australia

Saturday 28 August 2021, 2.30pm to 4.30pm.

“The Afterlife?”

Graeme Lindenmayer (eBook: Agnosticism: The Third Perspective’)

will present the topic and lead the discussion.

ZOOM Link:

https://us02web.zoom.us/j/84428790669?pwd=SlRBcXVQelR1L3djS3ZjNUc4TU5YQT09

Meeting ID: 844 2879 0669 – – Passcode: 317145

~ Promoting the open exploration of religion, spirituality and the search for meaning ~

All viewpoints welcome.  Enquiries: sofmelb@yahoo.com.au –  SOFiA Website.

Facebook: ‘Sofiatalk‘  Your opinions would be appreciated in the ongoing conversations.

 

2021 – Future Topics:

25 Sept.  – “A Progressive Spirituality for the 21st Century” – John Noack.

23 Oct.    – “Cosmic Consciousness: From Plato to Jung” – Dr. Nicholas Coleman.

27 Nov.   – “History of Australian Religiosity and Spirituality” – Dr. Neville Buch

SOFiA is a network of Australians interested in openly exploring issues of life and meaning through reason, philosophy, ethics, religion, science and the arts.

SOFiA’s aim is to promote non-dogmatic discussion of cultural, social, philosophical and religious issues.

Members of the SOFiA Network feel free to draw on the rich philosophical and spiritual heritage of the past but do not feel bound by it.

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WHAT ARE THEY SAYING ABOUT US?

Thanks to Rex Hunt for this recent issue from Jim Burklo from the University of Southern California.

By Jim Burklo. 10 July 2021. Musings.

“Enter Joe Biden, one of the most religious presidents of the last century, along with Jimmy Carter and George W. Bush. Biden attends Mass regularly and inhabits faith as Donald Trump merely brandished it (as if speaking to two Corinthians). Likewise, Vice President Kamala Harris is a
Baptist who says she has regularly attended church. Alexandria Ocasio-Cortez is a Catholic who says her faith inspires her to address health care and climate change. Elizabeth Warren taught Sunday school. Raphael Warnock, a new senator, is an ordained Baptist pastor. Other Democrats,
including Cory Booker and Pete Buttigieg, speak the language of faith fluently as well, so a critical mass has formed of progressive Christians inspired by religion not to cut taxes for the rich but rather to slash poverty for children.” So wrote Nicholas Kristof in the New York Times recently.

Twenty-five years ago, hardly anyone used the term “progressive Christianity”. It used to be expressed as “liberal” or “mainline” Protestantism, terminology so fuzzy as to be nearly meaningless. Along came The Center for Progressive Christianity, now ProgressiveChristianity.org, and an organized movement was born. Churches around the globe
began to publicly identify themselves as progressive. A turning point came in 2004 when Jim
Wallis, a politically liberal evangelical, was described by Terry Gross as a “progressive Christian”
on her NPR show. Then Obama, a member of the United Church of Christ, was elected in 2008,
raising the profile of the term further. But evangelical and fundamentalist Christian leaders paid the movement scant attention. In 2003, Albert Mohler, the virtual Pope of the Southern Baptist Convention, poo-poohed it: “Christians should see The Center for Progressive Christianity, not as posing a threat to Christianity itself, but as exposing the basic hatred of biblical truth that drives those on the theological left. Evangelical Christians should be aware of this organization, not because we should fear it’s influence–it isn’t likely to have much.”

But times have changed, and so has the pitch of Mohler’s tune. Here’s what Mohler said in 2019, sounding the alarm about Pete Buttigieg’s candidacy for the presidency: “This is the great danger inherent in the candidacy of Pete Buttigieg… Buttigieg may quickly drop in the polls as fast as he ascended. That is the nature of American Presidential politics. What will not depart from the political scene, however, is the idea enshrined in Buttigieg’s campaign. The left in America desperately wants a leftist faith as its handmaiden. They want (and even demand) a new and “progressive” Christianity.”

Since then, the evangelical “apologetics” machine has gone into overdrive. And the rhetoric is
disturbing. Cissie Graham Lynch is Billy Graham’s granddaughter and Franklin Graham’s
daughter. Here’s what she had to say in May of 2021 about the dire threat of progressive
Christianity: “When the voice of Satan comes, that you are able to have that discernment—whether it’s the voice of God or the enemy talking.”

“But what is progressive Christianity? Where did it come from? Why is it growing in popularity?”
asks Alisa Childers, a prolific anti-progressive evangelical apologist. “There is a growing
movement in the church that seeks to re-interpret the Bible, re-assess historic doctrines, and re-define core tenets of the faith… Jesus not only predicted that Christians would be tempted by these false doctrines but pointed out that these teachings would be peddled by people who claim to be Christians. They would look like sheep, walk like sheep, and talk like sheep. But they would not be sheep—they would be predators looking to feast on the sheep.” Let’s pray that Alisa Childers is not issuing licenses to hunt what she considers to be “predators”.
Some evangelical detractors of progressive Christianity are doing a fine job of inadvertently
promoting our movement. In her diatribe against Kristof’s op-ed, the fundamentalist blogger
Natasha Crain writes: “Progressive Christianity is hard to define (and people would define it in a
lot of different ways), but in general, it’s the belief that our understanding of God is evolving as
society progresses, and the Bible simply reflects man’s understanding of God in the time it was
written. In other words, the Bible is a helpful tool—maybe even a beautiful one—but it’s not God’s final say for all time.” Nicely put! As is the description given by the president of the Reformed Theological Seminary, Michael Kruger: “In the modern day, there’s something very similar still happening, and we may not call it liberal Christianity today, although there’s a sense in which that’s true, but really the term now is progressive Christianity. It’s a version of Christianity that sells itself as a valid option for Christians that on the surface looks a lot like the Christian worldview and may seem in the eyes of many people to be more acceptable, more likable, a really more palatable version of the faith.”

Fundamentalist leaders used to describe progressive Christians as a shrinking heretical sect, if they noticed us at all. Now they condemn us as an existential threat to the survival of evangelicalism. Their rhetoric should inspire in us a healthy vigilance, as America drifts into deeper polarization and ominous threats of violence. Meanwhile, the louder they rail against us, the more folks – especially their own – are made aware of the existence of our progressive alternative to the still-dominant Christian paradigm. Are our progressive churches ready to welcome the flood of exiles pouring out of evangelical churches? We need to attract them by making changes in our styles of worship and congregational life that are necessary to seize this remarkable moment.

oOo

Featured post

Book Review: A Beautiful Sunset by Everald Compton

A novel about the final curtain call of life. Echo Books, 2021.

Everald Compton’s passionate advocacy for Voluntary Assisted Dying (voluntary euthanasia) shines in this respectfully compelling narrative based on the lives of four people who have the same doctor. In a carefully crafted and authentic set of vignettes the author manages to touch on and carefully handle many of the moral dilemmas confronting people who have learnt of their imminent death. He has chosen the vehicle of a novel to present the case for VAD. This works very well as the experiences of VAD are unique. By placing them in the context of a close portrayal of each person’s intimate thoughts and relationships, he manages to capture some of their incredible psychological journeys through highs and lows. It is a story of the triumph of life over death.

For those reading this book who might have been given notice of their pending death, it might help them to look death in the face and turn from fear and despair to calm anticipation. For the rest of us it will help us to re-appraise death in positive and real terms and that cannot be a bad thing.

Despite the inherent sadness of a termination of life, the stories are written in a way that raises our anticipation for the ‘event’ and how it will be handled. It is this culminating event that brings out the best and worst in the characters in the stories. Relationships evolve and change. Lessons are learnt and many surprises eventuate.

Along the way many tensions arise within families, partnerships, colleagues, and faith perspectives. There are also the dual conflicts of self-pity and goal setting as each person considers their situation. The significance of a trusted, thoughtful and compassionate doctor, families, good listeners and a willingness to share opinions and counter the negative aspects, all contribute to the empowerment of someone who has learnt that they are losing control of their destiny.

Compton has clearly drawn on situations he has witnessed as the stories are models of human existence themselves. He also brings into focus the different views that people hold about God or no God. He manages to address many of the issues raised by believers in eternity, atheists and agnostics. For the author, bad religion can make dying miserable and he uses the ultimate example of Jesus making a deliberate choice to go to his death to illustrate the integrity of VAD.

Within the narrative are clear concise and transparent descriptions of situations and people. The stories give balance to the many arguments for and against VAD and how in many ways we have failed the older generation in the provision of quality of life and concern for their dignity at the end. The emphasis is on the ‘voluntary’ nature of VAD and the importance of those who are mentally and rationally able to have the final say about their life.

It is very likely that we will at some time know of someone who is dying, and this very sensitive and critical subject may emerge for us. We may even consider VAD at some stage. I recommend a reading of this book as the stories in it are ultimately our own.

Dr Paul Inglis, Group Moderator UCFORUM, www.ucforum.unitingchurch.org.au

Chairperson, Progressive Christian Network Qld. https://www.facebook.com/pcnqld

Available from Amazon Australia – Kindle $14.49 Paperback 27.45

About Everald Compton

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Featured post

Next PCNQ Seminar – Jesus did not die on the cross for our sins

From Beliefnet.com:

When you ask a Christian why Jesus died on the cross, they will almost automatically all answer “to pay for our sins.” This has become a deep rooted Christian belief that is widely taught in churches across the world. It has been accepted by many as Christian doctrine and been passed down from generation to generation. It’s a statement that has been accepted as fact, and one that is the foundation for many Christians.

Therefore it may come as a surprise then to say that the Bible doesn’t actually say this.

No matter how hard you search, you will not find a single passage in the entire Bible that says anything about Jesus paying the penalty for our sins. That’s because this is a “Christian belief” that the Bible doesn’t teach. Rather it was a theology created by humans.

The technical, theological name for this belief is “penal substitutionary atonement.” This theology was not part of Christian doctrine for the first 1,600 years after Jesus was crucified. The ideas was originated and developed by human beings who were having trouble understanding what the Bible teaches about how Jesus Christ saved humanity. They worked with what they could to better understand Jesus’ teachings, but missed the mark. This lead to a creation of a belief that wasn’t really based on the Bible.

There are some limited verses that speak about Jesus’ death in relation to our sins, but they only point to Jesus’ death somehow being related to our sins, but not that His death was a substitute or penalty because of our sins. His death did not scrub us clean of the sins we would commit in the future, or give us a “free for all” pass to do whatever we wanted. His death is not an excuse for our sins, which the “penal substitutionary atonement” alludes to.

To read some more go to: Beliefnet

Assuming there is no ‘lockdown’ the Progressive Christian Network (QLD) will gather at Merthyr Uniting Church, New Farm, Brisbane next Wednesday, 25th August 2021. 10am Hospitality and Fellowship. 10.30am Seminar starts. If you intend to come and would like to receive some background reading notes for this discussion please contact Paul. 

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That contentious Census question

What is the person’s religion?   

 

 

 

 

 

 

What is the purpose of the Religion question in the Census? I have yet to hear a good justification but am as always open to being educated. It confuses denomination with religion; it uses outdated nomenclature, it doesn’t define ‘religion’ adequately, and it relies on categories that are no-longer the significant players. What purpose does it serve? Who needs to know and why would anyone base decisions on ‘nominals’ over ‘practitioners’? Time to review the need for the question and if not needed, drop it! Since it is optional it will never give a true indication anyway.

Paul Inglis

Sydney Morning Herald  by  Caitlin Fitzsimmons

oOo

 

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Recommended reading

Starting All Over Again? Yes or No? by George Stuart

Ken Williamson, convenor of the Caloundra Explorers makes this observation:

“At my visit to the Merthyr Road PCN group in May, Rodney Eivers recommended George Stuart’s book Starting all over again? Yes or no? So I ordered a copy and read it. And wow, it is one of the most honest accounts I have read of the ‘progressive Christianity’ journey. He looks very carefully at the many beliefs the church has taught him throughout his life and undergoes a process of ‘faithful questioning’. From his position as a panentheist there are some things he has to reject and some things he feels he can hang on to. George is the author of Singing a new song, and there are many of his hymns throughout the book. For me the most dramatic thing in the book was his rewriting of the ending of the parable of the Prodigal Son (p 83-85).

The book is available electronically on George Stuart’s website and you are welcome to copy any of the book for discussion in study groups. Rodney Eivers has a few copies of the book for sale. I thoroughly recommend it—fantastic for discussion.”

Ken Williamson

See also our review of George Stuart’s paper Truth Telling About the Bible .

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Mining John’s Gospel: Wisdom for our times?

invites you to explore

Mining John’s Gospel: wisdom for our times?

with

Professor Mary Coloe

Sunday August 22

4.00pm – 5.00pm (via zoom)

Mary is an Australian religious sister of the Presentation Order.  She is a  New Testament biblical scholar who specialises in the Gospel of John and is  currently a Professor at Yarra Theological Union – University of Divinity.

Mary has published a number of books and her presentation will be based on her recently published book, WISDOM COMMENTARY : John 1- 10.

 

Online access to PCNV meeting is via Zoom link:
https://us02web.zoom.us/j/88686663414?pwd=OHBkYjNNWHdaT1dyTHJZWFN1dEk5dz09
There is no charge for this meeting.

oOo

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Progressive Christian Poetry and Performance

At last Wednesday’s stimulating seminar led by Tim O’Dwyer, Tim made reference to David Keighley. Rev Keighley is a retired Anglican priest in the United Kingdom who has turned to Progressive Christianity for inspiration in his writings.

His interest in progressive Christianity started with correspondence with Don Cupitt at Cambridge and studying under the American progressive Bishop John Shelby Spong, who published David’s poem “Leaving Home” in his global newsletter in 2007. David’s anthology of progressive Christian poems for rebellious Christians, Poems,Piety and Psyche”was published in October 2020 by Wipf & Stock (USA).

Poems, Piety & Psyche” is also the name of his one-man show, based on his life as poet, rebellious priest and psychotherapist. The evening is a mix of progressive Christian poems exploring the state of the church and contemporary theology, anecdotes about 40 years of being a rural parson and insights into the human condition from the viewpoint of a counselling psychotherapist.

The show “Poems, Piety & Psyche” presents a fusion of the changes in church life and church people he has experienced over the years, the paradoxes inherent in theology, faith and belief, the abandonment of faith by today’s generation, the impact of modern neurology on the working of the mind, linked through the medium of his progressive, challenging Christian poetry.

More information about David can be found at David Keighley where information about purchasing his new book is available also.

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Progressive Victorians

Our friends at the Progressive Christian Network Victoria haven’t let the pandemic stop their efforts to generate critical progressive christian thinking. Here is the link to their latest newsletter.

Link to PCNV July Newsletter.

The contents include the following articles and information:

  • Living with change – David Merritt
  • Talking to My Country by Stan Grant – Review by David Merritt
  • Uluru Statement from the Heart
  • Making sense of the Progressive Christian Movement – Dr Val Webb
  • The Time is Now: A Call to Uncommon Courage by Sr. Joan Chittister -Review by Lorna Henry
  • Freeing Jesus – by Diana Butler Bass  – Review by Paul Inglis
  • August 22 PCNV meeting: Mining John’s Gospel: Wisdom for our times? with Prof Mary Coloe @ 4:00PM
  • PCNV programs for remainder of 2021

PCNV conducts regular zoom seminars also.

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Redcliffe PCN Explorers meeting August 2nd.

Greetings fellow Explorers

You’ll recall that we had to postpone last month’s meeting because of Covid restrictions. In view of this, we intend to discuss the same topic – What is the importance of Ritual in our lives? – at our next gathering, on Monday 2nd August.

There are many activities which we do routinely in our daily lives, for a great variety of reasons. We might think they are ‘rituals’, but are they just ‘habit’? Dr Google suggests that a ‘habit is something done repeatedly for the purpose of performing the action itself, while a ritual is something done repeatedly with a purpose outside the action itself’. At our August gathering Vicki Alsop will lead a conversation about familiar rituals (including the sacraments) and ask us to consider whether the line between habit and ritual can sometimes be blurred. She will draw on insights from our fellow PCN Explorers at Merthyr Rd U/C who will have discussed a related topic, under the guidance of Tim O’Dwyer, at their meeting next week.

Local health regulations permitting, we’ll gather between 6 and 8 p.m. on Monday 2nd August, in the ground-floor activities room at the Azure Blue Retirement Complex, 91 Anzac Ave., Redcliffe. And of course everyone’s very welcome to participate in our lively discussions. If there are any changes to the Government’s health advice it would be wise to give me a call (3284 3688 or 0401 513 723) to check whether the meeting is to go ahead as planned. Also, if you haven’t been to one of our meetings before, you might call me for advice on access and parking arrangements.

The current Covid-safe conditions will be observed, and of course you’re urged to stay at home if feeling unwell or get tested if you have any Covid symptoms.

Shalom,

Ian

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PCN EXPLORERS MEET AGAIN – Topic as planned for June!

Just a reminder that the PCN Explorers meet on Wednesday 28th and we will take up the topic that was planned for June – cancelled because of lock-down. We now have the Qld Government Covid QR code, so please checkin as you arrive. A contribution of $3-$4 each will help to pay for the COVID cleaning after our meeting. A small plate of food from a few people will nourish us.

      Wednesday 28th July  

Merthyr Road Uniting Church Warner Hall, 52 Merthyr Road, New Farm.

10 am for Eat, Meet and Greet. 

     10:30 am we start our exploring.  

Tim O’Dwyer will facilitate our exploring on “The Second Coming!” – the topic of Holy Communion / Eucharist. He asks the following questions:

IF YOU ARE STILL REGULARLY ATTENDING CHURCH SERVICES, DO YOU PARTAKE OF COMMUNION/EUCHARIST/LORDS SUPPER?  IF SO, WHY? IF NOT, WHY NOT?  GENERALLY, HOW DO YOU REGARD THIS “SACRAMENT”?

If you would like to receive some background reading for this seminar, please email your request to Desley – desley.garnett@gmail.com

oOo

 

 

 

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Contemplation, prayer, learning to see as the Mystics do

A Superior Lens – Richard Rohr
Friday, July 16, 2021

Today the unnecessary suffering on this earth is great for people who could have “known better” and should have been taught better by their religions. In the West, religion became preoccupied with telling people what to know more than how to know, telling people what to see more than how to see. We ended up seeing Holy Things faintly, trying to understand Great Things with a whittled-down mind, and trying to love God with our own small and divided heart. It has been like trying to view the galaxies with a $5 pair of binoculars, when we have access to a far superior lens.

Contemplation is my word for this superior lens, this larger seeing that keeps the whole field open. It remains vulnerable before the moment, the event, or the person—before it divides and tries to conquer or control it. Contemplatives refuse to create false dichotomies, dividing the field for the sake of the quick comfort of their ego. They do not rush to polarity thinking to take away their mental anxiety. Importantly, this does not mean they cannot clearly distinguish good from evil! This is a common misunderstanding in early-stage practitioners. You must succeed at dualistic clarity about real and unreal before you advance to nondual responses.

I like to call contemplation “full-access knowing”—prerational, nonrational, rational, and transrational all at once. Contemplation refuses to be reductionistic. Contemplation is an exercise in keeping your heart and mind spaces open long enough for the mind to see other hidden material. It is content with the naked now and waits for futures given by God and grace. As such, a certain amount of love for an object or another subject and for myself must precede any full knowing of it. As the Dalai Lama says so insightfully, “A change of heart is always a change of mind.” We could say the reverse as well—a true change of mind is also, essentially, a change of heart. Eventually, they both must change for us to see properly and contemplatively.

This is where prayer comes in. Instead of narrowing our focus, contemplative prayer opens us up. “Everything exposed to light itself becomes light” (see Ephesians 5:14).  In contemplative prayer, we merely keep returning to the divine gaze and we become its reflection, almost in spite of ourselves. “All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image” (2 Corinthians 3:18). I use the word “prayer” as the umbrella word for any interior journeys or practices that allow us to experience faith, hope, and love within ourselves. It is always a form of simple communing! Despite what Christians have often been taught, prayer is not a technique for getting things, a pious exercise that somehow makes God happy, or a requirement for entry into heaven. It is much more like practicing heaven now by leaping into communion with what is right in front of us.

Reference:
Adapted from Richard Rohr, The Naked Now: Learning to See as the Mystics See (Crossroad Publishing: 2009), 22–23, 33–34.

 

The Center for Action and Contemplation

The Center for Action and Contemplation (CAC) is an educational nonprofit introducing seekers to the contemplative Christian path of transformation.

Who We Are

Franciscan Richard Rohr founded the Center for Action and Contemplation (CAC) in 1987 because he saw a deep need for the integration of both action and contemplation—the two are inseparable. As Father Richard likes to say, the most important word in our Center’s name is neither Action nor Contemplation, but the word and.

Contemplation is a way of listening with the heart while not relying entirely on the head. Contemplation is a prayerful letting go of our sense of control and choosing to cooperate with God and God’s work in the world. Prayer without action, as Father Richard says, can promote our tendency to self-preoccupation, and without contemplation, even well-intended actions can cause more harm than good.

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Featured post

Next PCNQ gathering

Dear friends in this Progressive Christian Network (Qld)
 
I want to remind you of the next gathering of the PCN Explorers to be held:
                                                                   Wednesday 30th June  
Merthyr Road Uniting Church Warner Hall, 52 Merthyr Road, New Farm.
10 am for Eat, Meet and Greet. 

             10:30 am we start our exploring.  

 

Everyone is welcome to come along, but, as always, our COVID SAFE plans ask that you stay home if you are unwell or have been in a COVID hotspot.

 

Tim O’Dwyer will lead our exploring as he asks us to consider our personal reflections on our experience of communion/eucharist: 

 

IF YOU ARE STILL REGULARLY ATTENDING CHURCH SERVICES, DO YOU PARTAKE OF COMMUNION/EUCHARIST/LORDS SUPPER?

 

IF SO, WHY? IF NOT, WHY NOT?

 

GENERALLY, HOW DO YOU REGARD THIS “SACRAMENT”?
 
I have attached some edited background reading from Tim, gathered on in his exploring on the net
You may have a favourite version of words used in the celebration of the Eucharist that you would like to bring along .
kind regards

Desley Garnett
drgarn@bigpond.net.au
0409 498 403
oOo
Featured post

Is Progressive Christianity a threat to the church?

Threat, Challenge or Opportunity?

A response to the Internet article by Alisa Childers

Alisa Childers

Link: Five Signs Your Church Might Be Heading Towards Progressive Christianity

Rodney Eivers

                        4th March 2021

            I rather like this article by Alisa Childers, extracted from the Internet.

            Although her position on Christian faith is not my own, I acknowledge that she knows what she is talking about. This is in contrast to so much comment on a topic from one side or another when neither side is prepared to listen to or understand that other. Alisa’s 5 signs shows that she has done her research and can write from a knowledgeable base. Her approach contrasts clearly the difference between traditional orthodox Christianity and “progressive” Christianity.

            She then makes the considered decision to stay with her tradition. From my perspective, however, it is interesting to note that she implies that, of the members of her initially “evangelical” congregation, she and her husband were the only ones to do so. The rest of the congregation appear to have chosen the progressive path.

            This sort of process is at the heart of my programme of scholarships for theological students.  These are two starkly, one might say opposing, approaches to Christian faith. We have a choice of which we find the more satisfying. But that choice is going to be more firmly based if we have the knowledge to make an informed judgement. That can only be done if we are prepared to expose ourselves, as Ms Childers, has done, to both points of view.

            In that way I would hope no matter which path we choose. we can be more confident exponents of the Jesus Way we would hope to proclaim.

PS  The link to Alisa’s website is Alisa Childers I Blog . There is a long list of comments to her original article.

PS Those interested in discussion relevant to “progressive” Christianity may like to Google “UC Forum” or follow the link,  http://www.ucforum.unitingchurch.org.au/

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Redcliffe Explorers next Seminar

With reference to the post: 5 signs your church might be heading towards Progressive Christianity

Greetings Redcliffe Explorers and fellow seekers

I originally thought of calling the next gathering’s topic ‘Looking back to our origins’ but decided that it sounded too much like a study of the early chapters of Genesis, and that ‘Looking back to our future’ might be a better – though perhaps more quirky – description!

We will reflect on how we as a group commenced exploring and talking about our various spiritual journeys by ‘re-living the questions’ that have led to our adoption of the ideals of ‘The Way’ of Jesus, through questioning, challenging, and in many cases jettisoning, some long-held theological beliefs. We’ll also examine an article by our respected exploring colleague and progressive bookseller Rodney Eivers, who comments on a posting by Alisa Childers titled ‘Five signs your church might be heading towards progressive Christianity’. Rodney poses the question as to whether this is a threat, a challenge or an opportunity. The Childers post and Rodney’s comments are both in the attachment.

I encourage you to look at the Childers article and bring some ideas to Monday’s discussion about any parts of it that you think deserve an airing – whether or not you agree with them!

As usual, we’ll gather between 6 and 8 p.m. on Monday 7th June, in the ground-floor activities room at the Azure Blue Retirement Complex, 91 Anzac Ave., Redcliffe. Everyone’s very welcome to participate in our lively discussions. If you haven’t been to our meetings before it would be wise to give me a call (3284 3688 or 0401 513 723) regarding access and parking arrangements.

The usual Covid-safe conditions will be observed, and of course you’re urged to stay at home if feeling unwell or get tested if you think you might have any Covid symptoms.

Shalom,

Ian

oOo

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Book review and personal reflections

by Rodney Eivers, 23rd May 2021

Twelve Rules for Living a Better Life – Bill Crews

What a man, what a life, and what an inspiration for living the Jesus Way at the “grass roots”!

            I had hardly heard of the Rev. Bill Crews until a few years ago. No more than two or three times when he turned up on television or the wireless as promoting some charitable event such as his annual Christmas meal in inner Sydney.  I got the impression that he may have had something to do with Uniting Church minister Ted Noffs who founded and was associated with the Wayside Chapel in Kings Cross.

            Ted Noffs was one on my pin up boys in the early days of the  Uniting Church. One of my most memorable reading discoveries being his book, By What Authority?, Published in 1979.  It turns out that Bill Crews was very much a long-serving protégé of Ted Noffs, at the Wayside Chapel. On departing from that association he studied for the ministry and was appointed to Ashfield Uniting Church where I gather, he is still the minister.

            These days, in reading of any Christian religious leader I am always curious about her or his religious orientation. That is, in that fundamental divide between orthodoxy and progressive Christianity. Ted Noffs would have been a “Progressive” leader in his day although that term was not in common usage at that time. I gather he was put on trial by the Methodist Church for heresy.  Bill Crews seems to have followed in Noffs footsteps. Academically, it would, however, have been to a lesser degree. Crews himself describes Noffs as the thinker and himself as the doer.

            Nevertheless, the supernatural, to a varying degree a mark of traditional Christian orthodoxy,  plays no significant part in Crews’s practice of Christian faith. In one chapter where he ponders on some of the remarkably favourable coincidences which have come his way, he dabs a toe into the possibility of an “outside” force guiding certain events. He does not dwell on this, however.        No, his faith is expressed in what Jesus seemed to urge. If we want the world to be a better place it is up to us humans to do something about it, not wait for God to do it.

            God does not get much of a mention but quotations of what Jesus is claimed to have said are scattered through many of the chapters of the book.

            Bill Crews has an interesting description of what might be the God-drive in his life. He calls it “The Voice”. Although not naming it in the same way I find myself identifying with a concept such as he describes. Beyond early childhood, (and perhaps not even then) a theistic God – someone “out there” in control of the world and available to be called upon if we provide the right formula, has not been a realistic concept. Even Tillich’s “ground of being” or panentheism (God in everything) has failed to grip me.

            And yet, right since early childhood something has driven me to seek to make the world a better place. Through an association with the Christian church this has come to be linked with the example and wisdom of Jesus of Nazareth. It is something that, like Bill Crews’s “Voice”, survives in me despite any eventualities which might threaten to subdue it. In my case, in spite of a restless desire to change the world, and although I have come up with new ideas from time to time over the years, I have never had the charisma, leadership or persistence, compared with Crews to put anything notable into practice. Maybe care in the deliberate preservation of intimate relationships which was part of Bill Crews’s struggle, also has had something to do with that.

            The appeal of Bill Crew’s story is not that he displays an aura of perfection. On the contrary, the impact of the book comes from the raw honesty with which he describes his own failings, especially in his intimate personal relationships. I am sure that many ministers and other church leaders will identify with the tension which arises between “marriage and family responsibilities” and “doing the Lord’s work”. Crews acknowledges that this “blindness” contributed to the breakup of his two marriages and a long-lasting alienation from other close relatives. We see a comparable stress indicated by the gospel writers in their depiction of the family relationships of Jesus.

            It may also be said, reading between the lines, that in person, Bill Crews may not have been an easy person to get along with. As they say, history is written by the winners. Some of those who hindered him in one or other of his projects could have had good reason to do so. If I had known him face to face we may well have had differences of thinking and practice to work our way through. Indeed, Crews acknowledges that for all the support and admiration he had for Ted Noffs. the two of them did not always see eye to eye.

            Having pointed to these few caveats, however, I have to express, admiration and commendation for the example Bill Crews has set. He has demonstrated in a very practicable and achievable way how the church in this 21st century can, at the most fundamental level, identify with the poor and needy in this world. Venturing out in this way at personal risk can at least move us in the direction of establishing and nurturing that Kingdom of God which Jesus defined.

            I would like to see every person training for leadership in our Uniting Church or any other churches for that matter, well acquainted with this story.

PS

A niggly point about the presentation of the book and its title. A name like “Twelve Rules for Living a Better Life” does not tell you much. It could have been the title of dozens of books on pop psychology over the years. In my reading, the 12 rules tend to be incidental and not concise enough to be imprinted in one’s memory. What gives them their power is that they come from the experience of Bill, himself. It is his views, his experiences his practices which lead to the rules. I would have preferred to see the title of the book simply “Bill Crews his story”, or something like that, highlighting him as a person.  “Twelve Rules…” could then perhaps be added as a sub title. I would also have preferred to see a  tone, lighter than the black background for the cover.

The chosen depiction, however, may reflect Crews’s decision, in his later years, to wear black.

Published by HarperCollinsPublishers  May 2021

My copy from Dymocks  $28.00

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PCN Explorers gathering

Dear friends

I must apologise for the late reminder about PCN Explorers next Wednesday – I hope you already have the last Wednesday of each month reserved in your diary. 

                                                                                                         Wednesday 26th May  

Merthyr Road Uniting Church Warner Hall, 52 Merthyr Road, New Farm.

10 am for Eat, Meet and Greet. 

10:30 am we start our exploring.  

Wally Stratford will lead our exploring this month based around the themes in his latest book, A Long Time to Wait!: Ascension – Heaven on a Cloud  (see review).

This book is available as an ebook or paperback at Amazon and I am sure Wally will bring a few copies with him for sale. Here is a little teaser for our conversation together:

I think Christianity has become stuck in doctrinal formulations established centuries ago but still held dearly. These include such as Jesus as Son of God/A coming reign of God/ a heavenly place/focus on salvation/anticipation of a future time and place when immortality can be enjoyed with the divine, all surrounded by religious language that tends to define the church.

Many have waited through the centuries for these things to come, and many continue to wait in this time for last days to arrive. The language of creeds and prayers and hymns continue to express this hope.

There is a tension between what is hoped for in the future and what humankind hopes for daily life. Another examination of what Jesus taught and how he lived his life and what his expectations for his people were, is a way to ease the tension while at the same time easing the problems that people face every day.

I look forward to seeing many of you there. Of course, COVID safe guidelines will be followed, so please stay home if you are unwell. I have reserved a table at Moray Cafe for those who want to have lunch together after the meeting. 

oOo

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Continuing the liturgy explorations

Dear Caloundra (Qld) Explorers and friends,

Our next Explorers Gathering will be on Sunday 6 June in the Caloundra Uniting Church hall from 5.30 until 7 pm. I am excited to announce that our speaker will be Rev Matt O’Donoghue whose topic will be What is ‘Real’ Church? How younger generations reimagine and reshape Church community. Following his presentation there will be discussion, and he will conclude the evening with a New Liturgy by Aaron Niequist. With the relaxation of Covid restrictions we can bring a plate to share. However we will need to be served by people who have done the Dining In course.

Ken Williamson

kwil8377@bigpond.net.au

0438 035 780

oOo

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A conversation about a progressive communion event

One of our subscribers, Karel Reus, is on a quest for progressive expressions in liturgy. Recently he has put together an introduction to the The Great Prayer of Thanksgiving (see “Approaching the Eucharist” below), and is wondering if a conversation is possible between like-minded progressive liturgists.

Please make suggestions, offer ideas, ask questions or give a personal opinion. We do have the work of Rex Hunt, see When Progressives Gather Together (2016) or William L. Wallace’s Sacred Mass, the Salt of the Earth Liturgy from St Mark’s Episcopal Church in Washington DC, the thoughts of T.Mark Dove in his Communion Invitation, or that including children by Ana Gobbledale, but your thoughts are as valuable as any, so please help Karel (and others) in his quest.

Approaching the Eucharist by Karel Reus

Pay attention, my friends!

Come with me!

We enter a darkened room –

just oil and candle light

and shadows.

A dozen or so homeless itinerant men

in a rented or borrowed apartment.

They sit on the floor –

cross-legged on threadbare rugs –

and the odd cushion.

The seder meal is laid out before them,

matzos, bitter herbs, taking pride of place,

and bread, no doubt,

and wine, for sure –

laid out by the women;

the invisible women out in the kitchen

sharing secret women’s business,

while the blokes share stories and yarns

about their travels,

and events along the way -88

and they also share the bitter herbs

of Passover – remembering –

while together they intone:

She-ma yisrael, adonai eloheinu, adonai echad.

Hear O Israel, the Lord is our God, the Lord is One

Blessed is the name of His glorious kingdom for ever and ever.

You shall love the Lord your God with all your heart and with all your soul and with all your might.

Take to heart these instructions with which I charge you this day.

Impress them upon your children.

Recite them when you stay at home and when you are away, when you lie down and when you get up.

Bind them as a sign on your hand and let them serve as a symbol on your forehead, inscribe them on the doorposts of your house and on your gates.

Take note!

Their teacher, their rabbi, leans in.

There is something on his mind:

you can see it written on his face –

then with right hand only he deftly tears the bread

and lifts the piece.

We have it on good authority, by way of St Paul:

1 Corinthians 11:23-26

The bread is broken and lifted up

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body which is for you. Do this in remembrance of me.’

The rabbi leans in again –

this time to raise a cup –

no chalice this, but common-or-garden kitchenware,

infused by his words:

The cup is raised

In the same way also he took the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’

and Paul sums it up for all the ages:

“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”

No record is kept.

No one takes notes.

No motions are moved,

but they know that the earth has moved;

that the rabbi has set something in motion of immense importance,

and we watch and obey and remember.

The atmosphere has changed

as the contest of life with death plays out before them

and a tangible sense of betrayal

hangs in the air.

Rabbi Yeshua feels the walls closing in – tomblike;

he longs for fresh air and he suggests a walk in the garden….

With the benefit of hindsight, we know he will not return – in the flesh, that is.

oOo

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Letter to the Editor – founding values and the PM

Ray Barraclough (A Progressive Christian Voice Australia) has kindly shared the following:

Dear Member of A Progressive Christian Voice (Australia) inc [APCVA],

I was delighted to discover that I was able to have a letter published in the Monday (3 May) edition of the Sydney Morning Herald.

The issue I addressed in my letter was sparked by responses to a speech that the Australian PM gave to a gathering of his fellow-Pentecostals….

I was responding to the claim that Australia was founded on “Judeo-Christian values”.

I am sure there were a whole mixture of values influencing the framers of The Australian Constitution from Enlightenment-influenced lawyers to a spiritualist Alfred Deakin, and others in between, including Judeo-Christians.. 

My take is that, like the framers of the American Constitution, the chief movers-and-shakers wanted to entrench the separation of Church and State. That is why both the American and the Australian documents refer so very sparingly  (and warily) to any role the state may have in regards to religion.

Anyway, the SMH printed my letter. A copy is printed below.

Best wishes,

     Ray

PS. I hope that a number of APCVA members could pen letters on important issues to their appropriate media. (And let us know that they have done so.)

————–

Dear Madam/Sir,

If the Australian federation was founded on Judeo-Christian values, as Judith Bond asserts, (Letters, May 12) then two explanations at least are needed.

The federation speedily enacted laws based on white supremacy, namely the ‘white Australia policy’.

While also no mention was made of prior Indigenous occupancy of the country.

And the federation was created through the dispossession of the same Indigenous peoples.

What Christian values shaped the supremacist action and the dispossession?

Christianity served as a chaplain to white supremacist European empires that, for centuries, dispossessed Indigenous people across four continents.

Sincerely,

   Ray

[Rev’d Dr Ray Barraclough]

oOo

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Opinion: Jesus was different

Peter E. Lewis

Since writing the 2nd edition of my book The Ending of Mark’s Gospel: The Key to Understanding the Gospels and Christianity in 2020 I have come to realize how different Jesus was and that his life before his baptism was the foundation for what became Christianity. Although his mission began suddenly when he was about 30, his previous experience must have provided the motivation for what he said and did.

     According to Mark, Jesus’s birth was natural, but he was very different from everyone around him and he knew it. His relatives thought he was mad (Mark 3:21) and went to take charge of him. They knew he was different, and the most likely reason for this was that he was illegitimate, the result of his mother being raped by a Roman soldier when Sepphoris, just a few kilometres from Nazareth, was sacked by Roman forces after the death of King Herod in 4 BC. So Jesus looked different, probably with non-Jewish features. 

     He was also different in other ways. He was obviously very intelligent and religiously minded, and as a carpenter he would have been involved in the rebuilding of Sepphoris, which was the capital of Galilee and a centre of Jewish culture. It was probably there, rather than in his village of Nazareth, that he learnt the Hebrew scriptures, and in the gospels he is sometimes called “Rabbi” meaning a teacher. As a rabbi he should have been married with children but there is no evidence for this in the New Testament, and it is reasonable to assume that he was gay.

     Being gay in that Jewish environment he would have felt alone; and as Joseph, his legal father, had probably died when he was very young there was no father-figure in his life. It is therefore understandable that he should form a close personal relationship with God, whom he called “Abba” (an intimate term for “Father”) in Mark 14:36. This relationship for Jesus was a loving one.

     So we have a young man who is gay, looks different and feels different, yet is steeped in the Jewish culture of his time and place. Because of his loving nature he finds consolation in his relationship with God. Although not accepted by others he feels accepted by his Creator. It might have been when he was a teenager that he identified with the Suffering Servant of Isaiah 53 who was ‘despised and rejected.’ Isaiah does not say why the servant was despised, but as someone so different in this very religious environment Jesus probably felt the same. In the gospels there are allusions to the book of Isaiah, and several times Jesus says that the son of man, meaning himself, must suffer. In Mark 10:45 he says that he came to serve and give his life.

     When he was about 30 he went to receive John’s baptism of repentance. At his baptism Jesus experienced his old life being washed away, although he must still have been aware of his gayness and accepting of it. At the same time something amazing happened: the Holy Spirit entered into him (Mark 1:10). In the Greek text published by the United Bible Society the preposition is

which means ‘into’. Jesus felt that the power of his Father was in him.

     This man, so different and alone, now had a purpose in life. He could see the meaning of it all: his Father had put him in this time and place to bring in the Kingdom of God. So as a commanding and charismatic figure he embarked on his mission. He told everyone the good news, that the Kingdom of God was near (Mark 1:15), and he was determined to bring it in.

     In the Kingdom everyone is loved by the Father and with his love there is acceptance, forgiveness and healing, just as Jesus had experienced it. When others believed him remarkable things happened and large crowds gathered to hear him and bring their sick loved-ones to him. The gospel writers all agree that he taught about the Kingdom of God, usually in simple parables so that the people could understand. Some readers, however, have seen Jesus as a passive character in the story, the helpless victim of a cruel world or an innocent man crushed by the wheel of fate. This perception could have derived from Isaiah 53:7 where the Suffering Servant is led like a lamb to the slaughter, but this only applied to Jesus after his arrest in the Garden of Gethsemane. The situation was actually very different because Jesus was in control all the way.

     He knew he was the Messiah but not in a political sense. The idea of a coming Messiah was in the Old Testament, and the gospels are full of allusions to passages in it and quotations from it. Some readers have suspected that the gospel writers just made up these connections to support their belief that Jesus was the Messiah. Although this was sometimes the case, as when Matthew referred to Isaiah 7:14 to support Jesus’s virginal conception, the allusions are mainly there because Jesus used them in his mission. His stage-managed entry into Jerusalem refers to the prophecy in Zechariah 9:9. His disruption of the business in the Temple, which must have caused the authorities great concern, referred to Jeremiah 7:11. Jesus knew his Hebrew scriptures and he intended to follow them in what he said and did. Even when he was silent before the high priest (Mark 14:61) it was not just a coincidence. He was following the script in Isaiah 53:7. He knew exactly what he was doing.

     Jesus arranged everything according to his plan, which was also God’s plan. He had provoked the Jewish authorities to kill him, and to make sure he told Judas to inform them where he would be after their fellowship meal, which was the Passover meal in Mark’s gospel. The Passover festival was significant for Jesus’s purpose because it symbolized the salvation of the people. What is supremely significant is that during this meal Jesus said that the bread he gave them was his body and the wine was his blood, meaning that he would live in them. Like the Suffering Servant he ‘poured out his life’ (Isaiah 53:12) just as the wine was ‘poured out for many’ (Mark 14:24). He did this out of love. In the gospels the Greek word for love is

(agape) which means a self-giving concern for others. In this way Jesus gave himself for others and brought in the Kingdom of God.

     Jesus would have arranged with Joseph of Arimathea, who was waiting for the Kingdom of God (Mark 15:43), to put his body in his tomb. Jesus expected that when the disciples came together to eat food after his crucifixion, they would realize that he lived in them. He probably did not expect that the Jewish authorities would remove his body to prevent the tomb becoming a rallying site for his followers, but the empty tomb proved to be an added bonus for his purpose, which was to bring in the Kingdom. Actually it was the Father who arranged for the tomb to be empty. He had prompted the authorities to think of removing the body.

     Jesus had to die as the Suffering Servant died. ‘He poured out his life unto death.’ (Isaiah 53:12) It was God’s way of putting his spirit into the hearts of human beings. The Kingdom of God is thus the community of spirit-filled disciples. They are held in God’s love, which goes out to the world through them. It is amazing to think that it originated in the love that a gay man felt for his God and God had for him.

                                                                                                                 Peter E. Lewis, May 2021

oOo

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A new approach to youth justice

A new approach required to alter the youth justice trajectory

In response to the Youth Justice and Other Legislation Amendment Bill 2021  passed by the Queensland Government, the Uniting Church in Australia, Queensland Synod (Uniting Church in Queensland) calls for effective, compassionate and evidence-based solutions.

“Most repeat young offenders are growing up in entrenched, intergenerational disadvantage. We need to address the complex and long-term causes and resource real long-term solutions.” said the Moderator of the Uniting Church in Queensland, Rev Andrew Gunton

“Family support services are crucial in assisting the whole family when trying to address offending by children and young people. Unfortunately, there are long waiting lists to access these services due to a lack of funding.” he said.

The Uniting Church in Queensland with agencies like UnitingCare Queensland and Wesley Mission Queensland provides services and support to Queensland families and young people coming into contact with police and the courts.

“We have seen that engagement in education is central to developing the skills and capacity that children and young people need to enter and remain in the workforce, which is what really brings change. It is vital that teachers and principals receive adequate training to identify and respond to the trauma related responses they see in the classroom. Increased funding should be directed at the Youth Support Coordinator roles in Queensland Schools and alternative models of education delivery, such as flexi schools.

If we address family issues at an early stage and provide therapeutic, flexible and innovative support for children, we have a better chance of reducing youth offending and increasing the wellbeing and security of the whole community.”

The Uniting Church in Queensland’s position paper on youth justice is available here.

oOo

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The Date of Mark’s Gospel

 Peter E Lewis

The second edition of my book The Ending of Mark’s Gospel: The Key to Understanding the Gospels and Christianity was published in 2020, and in it I described a paradigm shift in my thinking about this gospel. Also I argued that Mark wrote his gospel in Rome in about 52 AD. Such an early date is very much a minority view these days, but the more I investigated the matter the more convinced I became. The date is important because if Mark wrote only about twenty years after Jesus’ crucifixion it supports the essential truthfulness of his account. As I explained in my book, although the text was subsequently interfered with in several places the original author (or authors) was genuinely trying to relate what he or she knew and believed. 

     In Mark 13:2 Jesus predicts the demolition of the temple in Jerusalem, and scholars have assumed that the gospel was written after 70 AD when the temple was destroyed. But in 1952 the British biblical scholar Vincent Taylor explained in his commentary that in prophesying the destruction of the temple Jesus stood in line with the prophets Micah and Jeremiah, and he went on to say, ‘In point of fact the temple was destroyed by fire, and of this there is no hint in the saying, a difference which cannot lightly be dismissed.’ After the destruction of the temple Josephus wrote in Jewish War 4:388 that there was ‘a certain ancient oracle’ that the city would be taken and the temple burnt. D.R. Carson and Douglas Moo in An Introduction to the New Testament published in 2005 state that Jesus’ predictions in Mark 13 ‘reflect stock Old Testament and Jewish imagery having to do with the besieging of cities rather than the specific circumstances of the siege of Jerusalem.’ However, for other reasons Vincent Taylor concluded that ‘the weight of evidence favours a date after Peter’s martyrdom rather than during his lifetime.’ (According to tradition Peter was martyred in Rome during or after the persecution of Christians in 64 AD.) Taylor considered that Mark writing ‘during Peter’s lifetime is improbable in the light of the testimony of Irenaeus and the Anti-Marcionite Prologue.’

     Concerning the prologue to Mark’s gospel, Bernard Orchard and Harold Riley examined it in detail in a section of their book The Order of the Synoptics Why Three Synoptic Gospels? published in 1987. They considered that even if its composition was as late as the second half of the fourth century it reflected second-century traditions. They explained that there are two recensions of the prologue. In the first there is a sentence stating that ‘after the demise of Peter’ Mark published his gospel. In the second, before these words are repeated, there is another sentence which states that ‘when Peter heard about it’ he approved it. Orchard and Riley concluded that ‘there is no discrepancy between them, but merely the clarification that a later situation allowed to be brought out and which the compiler of recension I did not include.’ Orchard and Riley thought that the recensions simply reflected the statement of Clement of Alexandria who wrote in about 200 AD that when Peter knew of Mark’s gospel ‘he neither actively prevented nor encouraged the undertaking.’

     The testimony of Irenaeus has been a big obstacle to an early date for Mark’s gospel because in the late second century he stated that Mark wrote after the departure of Peter and Paul. Here the word ‘departure’ means death. The full text is as follows: ‘Matthew also issued a written gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon his breast, did himself publish a gospel during his residence at Ephesus in Asia.’ Rudolf Von Harnack, following J.W. Chapman, was convinced that ‘Irenaeus simply wished to prove that the teaching of the four chief apostles did not perish with their death, but that it came down to us in writing.’  Harnack was Professor of Church History at the University of Berlin, and in his book The Date of the Acts and of the Synoptic Gospels published in 1911 he argued that this meaning becomes clear when Irenaeus’ text is carefully examined. So according to Harnack, ‘Irenaeus does not mean to say that the gospel of St Matthew was composed at the time when St Peter and St Paul were preaching in Rome, nor that the second gospel was not written until after the death of the two chief apostles. He had no further information concerning the origin of the two gospels than what could be read in Papias, upon whose words his own are based.’ In the early second century Papias had written that Mark, having become the interpreter of Peter, wrote down accurately all that he remembered of the things said and done by the Lord.

     A multitude of scholars have written about the date of Mark’s gospel and given various opinions. Harnack argued that it was written in the 50s because he believed that Luke read it before writing The Acts of the Apostles, which he finished in about 62 AD. As I explained in my book, I think Luke wrote during or after the period 64 to 70 AD when the temple was destroyed. Luke showed that he knew what happened in the Jewish war because he changed Jesus’ prediction that the abomination that causes desolation would be set up in the temple (Mark 13:14) to ‘When you see Jerusalem being surrounded by armies, you will know that its desolation is near.’ (Luke 21:20) Luke knew that Jesus’ prediction recorded by Mark never happened. All things considered, I believe that Mark wrote his gospel in about 52 AD.

     Progressive Christians should try to think independently in regard to biblical studies and be wary of majority opinions. It is so easy to jump on a bandwagon and be carried away. John Shelby Spong in his book Unbelievable published in 2018 wrote on page 183, ‘Biblical scholarship is quite certain that the earliest copies of Mark ended with verse 8 of chapter 16 – that is, with the women, having heard the resurrection message, fleeing in fear and saying nothing to anyone. . . . The great majority of New Testament scholars now accept the fact that Mark ended his gospel exactly as we find it at 16:8.’ Readers of my book about the ending of Mark’s gospel know that the great majority are probably wrong. 

oOo

                                                                                              

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Hans Kung – Paul Collins remembers

Hans Kung: a theologian for everyone

By Paul Collins Apr 14, 2021

[Originally posted at ‘Pearls and Irritations: John Menadue’s Public Policy Journal‘]

Hans Küng died last Tuesday aged 93. I had the honour of knowing him as a friend. He was a rare breed: a theologian who spoke to people of diverse beliefs and none.

It’s not often that you get a chance to improve a world-famous Swiss-German theologian’s English as you drive along the Reuther Freeway in Detroit, Michigan in your Volkswagen Golf. Yes, I know ‘world-famous’ is not a term that you usually apply to theologians, but this was 1983 and the theologian in question was writing op-eds for the New York Times, was being interviewed by all the major US networks, was giving lectures all over the country and was Visiting Distinguished Professor at the University of Michigan at Ann Arbor. I was his temporary amanuensis and occasional driver.

‘Paul, make sure I speak proper ‘English’ English, not American English,’ he said as we drove to yet another lecture. I took as our guide to ‘proper’ English some of the patter arias from Gilbert and Sullivan. No one can write tongue-twisting English like Sir William Schwenck Gilbert, and Küng took to the modern major general and Sir Joseph Porter, KCB like a duck to water. He was fascinated that the British navy minister was called ‘First Lord of the Admiralty,’ and he loved the ‘three little girls from the ladies’ sem-in-air-ry’.

Born in Sursee, Switzerland, in March 1928, into a middle-class family, Küng was the eldest of seven with five sisters.  Deciding to be a priest at age 11, he studied for the Diocese of Basel and was educated at Rome’s Gregorian University, the Sorbonne and the Institut Catholique de Paris. In his Memoirs he says that he grew up ‘in the time of Adolf Hitler’s seizure of power and the threat to our national and personal freedom’ in Switzerland and that, he says, ‘shaped my early years.’ Freedom of thought and speech were primary values for him.

For the rest of this article go to: A theologian for everyone.

oOo

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Opinion: Truth Telling about the Bible

by George Stuart

[This is a long but very interesting paper but one that contributes an enormous amount to the field of critical progressive thinking. Treat it like a book and come back to it with coffee in hand! It lends itself to much debate! George has conducted probably his last service at Toronto Uniting Church, Hunter Valley NSW, because of what he describes as age (85) and frailty.

For a number of years, he has thought it important to give worship leaders alternatives to the lyrics which are in the official Australian hymnbook volumes – The Australian Hymnbook, first published in 1977, and Together in Song, first published in 1999.  Most of the tunes he uses can be found in many different hymnbooks throughout the world.   The tunes he uses are always identified by name. He writes lyrics from a ‘progressive’ theological perspective.

All his new lyrics are available free, for use in public worship.  They can be printed and copied; they can be projected through data projectors as Power Point Presentations; they can be electronically stored for future use.   Most of the musical scores can also be printed, as required; all from his Website. This is a huge resource and a great asset in the world of progressive christianity. ]

Truth-Telling and our sacred book.

In the pursuit of ‘Truth-Telling’, I believe the church has some difficult ‘Truth-Telling’ to do about our past particularly regarding our sacred book, the Bible.  Why the Bible?  Because it comes to us from our somewhat distant church past.  This ‘Truth-Telling’ is not absent but I believe it has to be far more obvious to the general public and also needs to be given more voice within the church to help our members confront the issues this ancient book raises.  By this, I believe the church may gain again some credibility in our world today.

With the call to excise from our present situation the ‘honoring’ of the names of historical figures who are now being exposed as slave-traders, violent leaders, racists, etc., along with the disfiguring and dismantling of statues of past prominent figures of history, some of it in the name of the ‘Truth-Telling’, maybe now could be an opportune time for some more hard thinking about what more needs to be said by the church about the our church’s past.

There are many issues raised by our sacred book but being specific, I believe it is very necessary for the church to ‘call out’ and repudiate the violent activity of the God which is depicted on so many of the Bible’s pages, particularly of the Old Testament but also to a lesser extent of the New.  I think this ‘Truth-Telling’ about our sacred book needs to be done especially when Christians and Christian leaders make critical comments about the way some people, particularly non-church people like President Trump, use the Bible. 

‘Truth Telling’ about the past, as we all know, can often be very difficult and painful because it can bring to the light those parts of history we wish to ignore or forget; parts that we do not wish to discuss with, or teach to those who may not know.  It often raises those parts of history about which many of us take a very different posture today, thank goodness, but it can also raise guilt feelings which we find very uncomfortable and to a degree, sometimes resist. 

Self-examination within the church can be unsettling particularly when it exposes our ‘dark’ past and thus can offend others who are members of our own ‘tribe’. 

When Jesus involved himself in some ‘Truth-Telling’ about his Jewish history in the Hebrew Scriptures, he got himself into strife.  Early in his ministry, we are told, he was in the synagogue at Nazareth, teaching.  The reaction of those listening was,

And all spoke well of him and wondered at the gracious words which proceeded out of his mouth ;…(Luke 4:22.)

However, the gospel writer tells us that Jesus continued his teaching with,

And he (Jesus) said, “Truly I say to you, no prophet is acceptable in his own country.  But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heaven was shut up for three years and six months, when there came a great famine over all the land; and Elijah was sent to none of them but only to Zarephath, in the land of Sidon to a woman who was a widow.  (Referring to a story in 1 Kings 17:8-24.)  And there were many lepers in Israel in the time of the prophet Elisha; and none of them were cleansed but only Naaman the Syrian.  (Referring to a story in 2 Kings 5:1-14.)  (Luke 4:24-27.)

Jesus certainly knew his Jewish scriptures.  Very selective in his quoting, but the stories are there and were probably avoided by the current religious leaders and teachers.  Some confronting ‘Truth-telling’!  Was this exposing a side of their history his fellow Jews didn’t want to hear?  The stories he was referring to were suggesting that foreigners were respected and even cared for more than their own Jewish ancestors.  What was the result of this ‘Truth-Telling’?

When they heard this, all in the synagogue were filled with wrath, and they rose up and put him out of the city and they lead him to the brow of a hill on which their city was built, that they might throw him down headlong.  But passing through the midst of them he went away.  (Luke 4:28-30.)

It amazes me how quickly crowds can turn from praise to persecution.  I find it worrying that this can be the reaction to ‘Truth-Telling’.  The fear of persecution may even lead to the avoidance of ‘Truth-Telling’ particularly if it is thought that this persecution could be carried out by members of one’s own ‘tribe’.  It may also lead to unwanted division within the ‘tribe’.

So, I hope you find this paper useful.  It is my honest attempt to do some ‘Truth-Telling.’, as I see it.  I think we regular church-goers sometimes accept, without a great deal of scrutiny, what we are told in the church.    

Although extremely difficult for me, I feel I need to construct this paper using the concepts of God that are nearly universal in the church and certainly promoted right throughout the Bible.   These concepts include the anthropomorphic characterization of God and connected with this, that God is a being, a person, who ‘does things’.  This biblical God intervenes in human history to execute God’s will and purpose.   Being a panentheist I find all this unacceptable and I use quite different images when speaking of God.  I am somewhat reluctant to use the word God at all, because of the immense unwanted baggage which it carries and which seems extremely difficult to throw off.  My concept of God is that God is in everything and everything is in God, so for me, the life force, the inherent underlying foundation of all that is, is ‘involved’ but not intervening from ‘outside’. 

So in this paper I use biblical images and concepts to try to connect with regular church-goers because I think this is where many start.  But by using these images, I do not wish to convey the impression that I like using them or that they are the foundational images and concepts of God that I embrace.  Not so!

In this paper I refer to ‘Reader-Response interpretation’, quite a few times.  Because of the study I have done regarding the numerous Bible references I make throughout this paper, I recognise my interpretations can differ from other people’s interpretation.  I have found that very different interpretations are given by various biblical commentators when they deal with the same text. 

‘Reader-Response interpretation’ is reading into the text one’s own experience of one’s own day and culture, rather than reading the text itself; taking note of what the text actually states and then learning from it, always taking into serious consideration its 1st Century middle-eastern cultural context.

I think those who have preached, using the Bible as their prime resource, have indulged in this ‘Reader-Response interpretation’ a great deal, and in extreme cases, have created their own text and then proclaimed it as being what the Bible teaches.  I have been and still am certainly involved in this sort of interpretation, hopefully not to an extreme. 

Moises Silva expounds on this matter.

Insofar as every reader brings an interpretive framework to the text, to that extent every reader generates a new meaning, and thus creates a new text.  [1]

 Edgar McKnight, a respected proponent of Reader-Response theory, suggests that since we cannot completely break out of our self-validating system, ultimate meaning is unreachable. All we can hope for is to discover and express truth ‘in terms that make sense within a particular universe of meaning’.  We may, therefore, continue to discover or create meaning, ‘which is satisfying for the present location of the reader’.  [2]

With this in mind, in this paper I am claiming to do some ‘Truth-Telling’.  That may be seen by some as being arrogant.  Am I saying, “My interpretation of the Bible is one of ‘Truth-Telling’ whereas other approaches and interpretations are false and not concerned with ‘Truth-Telling’?”  I certainly hope not.  I don’t wish to give that impression but I suppose this is the predicament that one can get into when one expresses one’s views with passion and strong commitment.  Others who disagree with me are ignorant and wrong!!  I don’t wish to even suggest that.  I certainly have passion and strong commitment to what I put forward in this paper, however, I wish, in no way, to say or suggest that other people who have different approaches are not as concerned with the truth as much as myself. 

Their search for truth may be more productive than mine.  For you to decide.

Violence and the biblical God who uses it and commands its use.

For me, one of the very troublesome issues of ‘Truth-Telling’ in the church is violence in the Bible. 

Violence in itself, must have a place in telling about humanity’s past, the church’s past.  Not telling the violent aspect of the past can cause the cry for ‘Truth-Telling’.  However, when ‘Truth -Telling’ about the past in the Bible involves telling about a God being violent and commanding humans to be violent, I have a huge problem.  Not that it is there, but that it is often either just accepted, explained away, ignored or completely avoided.

For years I have been faithfully questioning many parts of the Bible as to whether they really teach me about the God of love that I perceive Jesus taught and reflected in his life.  I have no right to expect all the stories in the Old Testament to teach me about the God I learn from Jesus, however, being a follower of Jesus and a member of the church, I have the whole Bible, including the Old Testament with its stories and its teachings in front of me.  In every church service, at least one, and sometimes up to four Bible passages are read.  Thus, the Bible is presumed to be extremely important in the instruction of Christian beliefs and for guidance about how we should live.  I need to determine whether particular stories and teachings help my spiritual growth or hinder it.  I believe this dilemma is shared by many regular church-goers, but many who think about this issue of violence, put it out of sight because it is just too difficult.  Why is it difficult?   Because the Bible is revered as authoritative but it has stories in it that speak of a God demanding the slaughter of infants and children!

The other day I was sharing with a friend in my congregation, my concern about violence in the Old Testament.  She is one whom I regard as a faithful follower of Jesus.  She is a regular church-goer like myself. She said to me, “Well George, just don’t read it.”  Maybe sound advice.  However, the whole content of the Bible is still available for everyone, including church-goers, to read and study and so my concern remains.  When such issues are addressed by serious ‘Truth-Telling’, and when followed by essential, competent teaching, this helps us ordinary church-goers address these.  Otherwise we are encouraged to keep our heads in the sand!

So, to my endeavor.

At the outset, it is important to emphasize that in the Bible, the violence of God and God’s commands to be violent, are nearly always God’s response to idolatry, worshipping other Gods, and/or the practice of injustice and corruption by the Israelites and their national and religious leaders.  Regarding God’s violence, the ‘religious’ aspect of life, the human relationship with God, is nearly always bound to the ‘secular’ practice of justice and the appropriate use of power, the relationship that humans have with other humans. 

As an example, a few quotes from Jeremiah.

For if you truly amend your ways and your doings, if you truly execute justice one with another, if you do not oppress the alien, the fatherless or the widow, or shed blood in this place, and if you do not go after other Gods to your own hurt, then I will let you dwell in this place, in the land that I gave of old to your fathers for ever.  (Jeremiah 7:5-7.)

Also,

Both prophet and priest are ungodly; even in my house I have found their wickedness, says the Lord.  Therefore their way shall be to them like slippery paths in the darkness into which they shall be driven and fall; for I will bring evil upon them in the year of their punishment, says the Lord.  (Jeremiah 23:11-12.)

This connection of the worship of other Gods and the practice of justice in society are linked continuously throughout the Bible as that which incurs God’s judgement and consequentially, particularly in the Old Testament, God’s violent punishment.  However, it must also be acknowledged that the violence of God is sometimes directed at the enemies of God’s chosen people and is often very excessive.  The Exodus story is at the beginning of this violence and it continues in the violent conquest of the Promise Land.  This particular partisan violence of the tribal God of Israel sickens me!

It takes the Bible only about 100 verses, not counting verses which are just lists of names in genealogies, for this biblical God to impose and carry out the death penalty on all humanity except one family and a few animals; Noah plus; see Genesis `6:7.  This God burns to death all the inhabitants of Sodom and Gomorrah except one family; see Genesis 19:24-25.  And this God systematically inflicts death and destruction on the whole land of Egypt, including innocent men, women, young people and children; see Exodus chapters 7 to 14.  I deal with this story in great detail later.  I could go on and on and on.

These stories, being the product of a theology of about 3000 years ago, I take none of them literally but for me, the image of God presented in them is ultra-violently abhorrent.  I do not believe that my reaction to this image should be ‘awkward and embarrassing’, as one much respected commentator seems to suggest.  For me, that trivializes the matter.

This violent image of God continues throughout the early books of the Old Testament and then there are numerous references to this God of wrath and vengeance in the prophets, fighting against idolaters and God’s enemies. 

And the angel the Lord…slew 185,000 in the camp of the Assyrians.  (Isaiah 37:36.)

The violence of God continues in the later books of the prophets, including Amos, Hosea and Micah.  These books have many statements about God waring against idolatry and injustice, those who don’t obey God’s commandments and even sometimes against enemies of God’s chosen people.  These prophetic books are also appropriately quoted about God’s love, mercy and forgiveness and about God demanding justice and mercy from human beings in the exercise of their personal relationships with each other.  An important example of this is in the Book of Micah in which there is the often quoted text of significant moral challenge.  Notice again how the exercise of justice is linked to the peoples’ relationship to God. 

He has shown you, O man, what is good; and what does the Lord require of you, but to do justice, to love kindness, and to walk humbly with your God.  (Micah 6:8.)

However, only nine verses before this injunction, God says that God will act very violently.

I will root out your Asherim from among you and destroy your cities. And in anger and wrath I will execute vengeance upon the nations that did not obey.  (Micah 5:14-15.)

Asherim refer to Gods who were worshipped, other than Yahweh, Israel’s’ God,

This violent image of God is not absent in the New Testament, as is clearly demonstrated in certain texts in the gospels and other parts of the New Testament, especially the Book of Revelation.

A major image of God in the Bible is that of a God who deals out rewards and punishments.  These rewards and punishments are very often excessive.  They are not absent in some parables of Jesus in the gospels. 

Along with most regular church-goers, I do not believe in a violent or punitive God.  I think this is because I do hear in church services, a lot of ‘Truth-Telling’ about the good content of the Bible.  The violent image of God is by no means the only image of God presented in the Bible and in particular, in the Old Testament.  Far from it; however, in my experience there has been a skewed instruction about our sacred book, which can be pinned down to a lack of ‘Truth-Telling’ about the ‘dark’ side of its content.  This violent image is on a vast number of its pages, so in calling for ‘Truth-Telling’ about it, I need to highlight some stories, as I remember them.

At this stage I need to say that I believe this violent image of God plays little to no part in the message of Jesus, as I understand it, and I find it significant that Jesus seems to avoid parts of this ‘dark’ side of his Jewish scripture.  I give examples of this a bit later

Probably the worst story.

It is the notorious story in 1 Samuel 15.  It deals with the first command the Lord gave, through the prophet Samuel, to King Saul after he had been anointed king.

Thus says the Lord of hosts, ‘I will punish what Amalek did to Israel in opposing them on the way, when they came up out of Egypt.  Now go and smite Amalek, and utterly destroy all that they have; do not spare them, but kill both man and woman, infant and suckling, ox and sheep, camel and ass.’  (1 Samuel 15:3.)

Saul did not follow the commands of the Lord to the letter.  He took Agag, the king of the Amalekites, a live prisoner and did not kill the best of the animals.  This story concludes with how Samuel kills Agag by ‘hewing him in pieces before the Lord’; see. 1 Samuel 15:33.

According to the Hebrew word used for God, Yahweh, this story belongs to the ‘J’ tradition.  I deal with this important issues in some detail latter on. 

I believe this whole story is a disgraceful story regarding the image of God contained in it.  Not a story to be read in a church service, especially if it is concluded with, ‘In this is the Word of God. Thanks be to God.’  Also, not a story for Sunday School children.

The Exodus story.

The Exodus story is important to me because it is taught as part of my Christian heritage and it still features in some of our church liturgies.   Jews celebrate it very frequently and especially at their yearly Passover festival.  To an extent, it tells of the origins of the Hebrew nation.   This particular story is a pivotal story for the Children of Israel, told as biblical history of their great national liberation.  Marcus Borg writes,

For the people of ancient Israel, the story of the exodus from Egypt was their ‘primal narrative’. It was the most important story they knew.  [3]

Also,

…as Israel’s primal narrative, the exodus account is a paradigmatic story of God’s character and will.  [4]

Also, I pick on the Exodus story because it is considered by some as a paradigm story for the whole of the Old Testament.  Father Richer Rohr states,

One of the great themes in the Bible, which begins in the Hebrew Scriptures and is continued in Jesus and Paul, is called ‘the preferential option for the poor’; I call it ‘the bias toward the bottom’.  We see the beginnings of this theme about 1200 years before Christ with an enslaved people in Egypt.  Through their history God chooses to engage humanity in a social and long-standing conversation.  The Hebrew people’s exodus out of slavery, through twists and turns and dead ends, finally brings them to the Promised Land, eventually called Israel.  This is a standing archetype of the perennial spiritual journey from entrapment to liberation.  It is a universal journey.  [5]

My interpretation.

Reasonably recent translations of the Bible are what many regular church-goers have and I am trying to put this paper together as one of those, a regular church-goer.  So in my study of this Exodus story, I have concentrated very much on the biblical text in the Revised Standard Version.  Also in this paper I have commented on what some liberation theologians say, given a brief reaction to the film ‘The Ten Commandments’, stated what some modern biblical commentators teach and also have researched some material about the historical growth of the Pentateuch, the first five books of the Bible, Genesis, Exodus, Leviticus, Numbers and Deuteronomy.  Lastly, I have compared what some different translations have as the specific words of the story.  In this comparison I have used the New Revised Standard Version, NRSV and the Good News Bible, GNB, comparing them to the one I usually use in the paper, the Revised Standard Version, RSV.  This extra reading and study is probably significantly more than many other regular church-goers have done, so, there may be some new material for you in this paper. 

The Story.

I now comment in great detail, on the Exodus story as I understand it and interpret it, looking particularly at the image of God within it. 

Like some other stories in the Old Testament, the Exodus story for me, presents an image of God as a separate, supernatural, very powerful Being/Person, intervening in human history to execute God’s will and purpose.  I believe that, at the time of writing, ‘the Lord’ was understood as being the Hebrew tribal God.

In a nut-shell, this is the story I have been taught.  This is how I remember it.

The Hebrews, called the Children of Abraham, were a nation of oppressed slaves in Egypt and their cries of suffering were heard by God, so God came down to earth and sent Moses to announce God’s work of liberation.  God sent ten plagues to demonstrate God’s power in ‘signs and wonders’, and through them, punished Egypt because Pharaoh would not let the Hebrew slaves, God’s people, go.  The first nine plagues in the story are; water in the Nile River and all over Egypt turned into blood; frogs; lice and gnats; flies; cattle death; boils; thunder, hail and fire; locusts and darkness for three days. These plagues caused untold death and destruction in all the land of Egypt; the death of all animals and the total destruction of all vegetation, fruit, plants and trees.  The last and most devastating plague was that of the human death of the first-born of all Egyptian families and thus caused the death of countless humans, some infants, many older children and adults.

At midnight the Lord smote all the first-born in the land of Egypt, from the first-born of Pharaoh who sat on his throne to the first-born of the captive who was in the dungeon, and all the first-born of the cattle.  (Exodus 12:29.)

After this, Pharaoh, wanting to rid himself and Egypt of these Hebrew slaves, submits to the Lord’s demand to let them go, but as they are escaping, Pharaoh turns on them again.  The Hebrews slaves get caught at the edge of the Red Sea, with the sea of water in front of them and Pharaoh and all his warriors behind them.  They are terrified.  But God, in a show of almighty power, ‘divides’ the waters, enabling the Hebrew slaves to go forward on ‘dry land’.

Then Moses stretched out his hand over the sea; and the Lord drove the sea back with a strong east wind all night, and made the sea dry land, and the waters were divided.  And the people of Israel went into the midst of the sea on dry land, the waters being a wall to them on their right hand and on their left.  (Exodus 14:21-22.)

The Egyptians had their hearts ‘hardened’ by God so that they pursued the escaping slaves.  All the Egyptians in chariots and all Pharaoh’s horsemen get drowned when God ‘returned’ the water to its natural position.  Thus God demonstrated, yet again, God’s power in this final ‘sign and wonder’.

And I will harden the hearts of the Egyptians, so that they shall go in after them and I will get glory over Pharaoh and all his host, his chariots and his horsemen.  And the Egyptians shall know that I am the Lord, when I have gotten glory over Pharaoh, his chariots, and his horsemen.  (Exodus 14:17-18.)

Also,

The waters returned and covered the chariots and the horsemen and all the host of Pharaoh that had followed them into the sea; not so much as one of them remained.  (Exodus 14:28.)

As a consequence of this final and most powerful ‘sign and wonder’, the people of Israel are at last liberated from their bitter slavery and continue their journey as God’s chosen people, freed from the oppression of Pharaoh.  God’s power is greater than Pharaoh’s so the Hebrews’ great liberation is achieved.

The biblical background to the story.

This Exodus story and its biblical background is found in Exodus 1:1 to 15:21.  I found the background in chapters 1 and 2 very important.

At the beginning of the Book of Exodus, it states that all the brothers of Joseph, together with their families, numbering 70, went to Egypt with their father Jacob.  Joseph was already in Egypt, holding a very senior position in Pharaoh’s kingdom.  However, after Jacob,

Joseph, all his brothers and all that generation died’, there ‘arose a king in Egypt who did not know Joseph.  (Exodus 1:6,8.)

Then,

These Israelites are so numerous and strong that they are a threat to us.  (Exodus 1:9 GNB.)

So the Egyptians enslaved them,

The Egyptians came to fear the Israelites and made their lives miserable by forcing them into cruel slavery.  (Exodus 1:12-13 GNB.)

Although there is little hope of ever establishing correct dates for what was happening, if indeed anything did happen, it appears that this slavery continued for hundreds of years.  Some estimates suggest upwards of 700 years.  The Bible gives its comment when it states,

The time that the people of Israel dwelt in Egypt was four hundred and thirty years.  (Exodus 12:40.)

The situation of the Hebrew slaves was hopeless.  They were being treated extremely brutally at the hands of the Egyptians.  They had no freedom.  They were bitterly oppressed.  They were slaves.  Their slavery was accompanied by the systematic killing of every Hebrew male child, following the decree of the reigning Pharaoh.

Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.  (Exodus 1:22.)

And, according to the story, as already stated, this had continued for hundreds of years, so there were many generations of Hebrews who had known nothing in life except bitter, brutal slavery and the slaughter of their children.

There is a problem here.  If all the Hebrew male children are killed at birth, who is to sire Hebrew children for subsequent generations.  They would all be half Egyptian.  Yet, many years later, at the time of the Exodus, there is said to be literally hundreds of thousands of slaves, and they wouldn’t be all women.  My point is, I guess, that as with this, other statements in the story could be equally exaggerated or plainly false.  This and the whole story, simply cannot be taken literally.

Such is the biblical background to the story; an immensely wretched situation for all the Hebrew people.

I read the story again, for the First Time.

With the above biblical introduction to the story, I read the story again ‘for the first time’.  Thanks to Marcus Borg for that phrase.  Initially I was delighted that the Lord was on the side of the desperately suffering slaves.  At last they had someone who was concerned about their suffering and wanted to do something about it.  They could not do anything for themselves.  Their life had been so wretched for so long!  They needed help.  But, now, God being on their side, was going to do something.  That was all very positive. 

But alas, as the story continued, I became more and more disillusioned by the Lord who inflicted so much suffering and destruction on all the land of Egypt and its inhabitants, eventually killing thousands of Egyptian men, women and children, in order to free the slaves.

Five interwoven themes of the story.

So to my analysis of the story.  After a close reading of the Exodus story itself, in chapters 7 to 15, there seems to me to be five different but intimately connected themes running through the whole story.

  1. God’s self-promotion suggests to me that the Lord insists, ‘I am the Lord’, to be acknowledged universally.  This recognition was to be given throughout all the earth.  This Lord is determined to ‘gain glory’.
  2. The Lord intends to free God’s people from the cruel, oppressive rule of the Pharaoh of Egypt.
  3. God enlists human agents, Moses and/or Aaron, to communicate with Pharaoh and to cooperate with the Lord in performing the Lord’s ‘signs and wonders’.
  4. The Lord ‘hardens’ Pharaoh’s heart and the hearts of the Egyptians so that they will try to resist God’s power.
  5. Pharaoh is very brutal and is continually obstinate in refusing to obey the Lord’s commands and to recognize the Lord as Lord.

The text is saturated with all five.

I use both ‘God’ and ‘the Lord’ throughout this discussion because I believe there is no distinction between the two, in the minds of regular church-goers.  ‘The Lord’ is ‘God’ and vice-versa.

  1. I cannot ignore the self-promotion by the Lord.  The story is full of it.  In my interpretation, ‘I am the Lord’ is a short, emphatic proclamation that demands an immediate response.  This self-promotion as well as self-identification, occurs 15 times.  ‘I am the Lord.’ occurs in the text as spoken by the Lord or by Moses, quoting the Lord to Pharaoh or to others.  Seven times in the text it is stated that something will happen ‘so that they will know that I am the Lord.  God’s intention is for God’s glory/name to be known throughout the earth and be acknowledged as its Lord; see Ex. 9:14,16,29.  This emphasis on God ‘gaining glory’ is stated several times late in the story, notably as the reason for the last ‘sign and wonder’; see Ex. 14:4,17-18.

Brueggemann states in his commentary about this last ‘sign and wonder’ that,

The reason for Yahweh’s action is crucial for our interpretation.  The last confrontation will be staged so that “I will get glory over Pharaoh.”  Yahweh arranges the confrontation as an exhibition of enormous power, not for the sake of Israel.  The final decisive intention is not Israelite freedom, but Yahweh’s glory, which is decisive.  The outcome of the struggle (which Yahweh will win) is that Pharaoh in all his recalcitrance shall come at last to know “I am Yahweh.”  [6]

In other words, in the final ‘sign and wonder’ of God, this first theme, that of the Lord wanting to ‘gain glory’ and be recognized as Lord of all, totally overshadows the second theme, mentioned below, that of the emancipation of the Hebrew slaves.  Parting of the waters is the final act which secures the successful escape of the slaves, yet that is not mentioned as the reason for this last ‘sign and wonder’.  It all has to do with God ‘gaining glory.’

  • From the very beginning, God’s intention to free the Hebrew slaves is made abundantly clear; see Ex. 3:7-10.  The Lord is aware of God’s peoples’ situation of suffering; see Ex. 3:7-8, 6:5; and God demands the freedom of God’s people by commanding Pharaoh to “Let my people go.”  This demand occurs six times in the text; see Ex. 7:16, 8:1,20, 9:1,13, 10:3, however, every one of these is linked to the first emphasis above, because the full demand is “Let my people go that they may serve/worship me.”  For me, the purpose as stated in the text, is not specifically to give freedom to the slaves, which is vital and obviously intended, but that ‘they may serve/worship me’ thus giving the Lord more glory.  Was the Lord’s main intention the freedom of the slaves or the worship they would give the Lord after their liberation?  Obviously both were important.  Freeing the Hebrew slaves is certainly a major intention of the Lord.  God chose which side to be on, the side of the oppressed, and because they were God’s people.  God intends to make good, God’s promise in the covenant God made with Abraham, Isaac and Jacob; see Ex. 6:4-8. 
  • The Lord uses Moses and/or Aaron as God’s agents to communicate all God’s messages and demands to Pharaoh, sometimes at great risk to their own safety; see Ex. 10:28.  The Lord never speaks directly to Pharaoh.  God enlists Moses’ and Aaron’s cooperation by constantly being the Lord’s mouthpiece, and also by doing certain things like using Aaron’s rod; see Ex. 7:9,20, 8:5,17, 9:25, 10:13, 14:16, throwing ashes skyward; see Ex. 9:10, raising their hands to the sky; see Ex.9:22,33, 10:22, or stretching out their hands; see Ex. 14:21.  In the text, God constantly executes God’s ‘signs and wonders’ with the assistance of Moses and/or Aaron throughout the story.  Moses is told by the Lord to perform the miracles; see Ex. 4:21, and he and Aaron perform them; see Ex. 11:10.  At one point, Moses seems to have the power to perform miracles without the Lord’s involvement, in that, by stretching out his hands, he stops the thunder and the hail; see Ex. 9:29,33.  This may be the case, but it is God who gives Moses this power. 

I find it interesting that the Lord does not request any involvement of Moses or Aaron in the killing of the first born Egyptians.  God does it by ‘himself’; see Ex. 11:1,4, 12:12,13,29, 13:15.  God’s ‘destroyer’ is mentioned as God’s agent only once; see Ex. 12:23.  The story conveys to me that God alone is the deliberate killer.

Even though Moses and Aaron are important ‘agents’ of God, I still believe that accountability for all the ‘signs and wonders’ always and ultimately rests with the God of the story.  For the story, it could be no other way.  God is the initiating force behind what happens and without the Lord nothing would have happened.

  • Before the story of the actual Exodus story begins, the purpose of ‘hardening Pharaoh’s heart’ is made explicit; see Ex. 4:21,so that he will not let the people go.’  Then halfway through the story; see Ex. 10:1, ‘that I may show these signs among them.’, and near the end of the story, see Ex. 14:17, ‘so that they will go in after them.’  These purposes are confirmed many times through the story, in that the phrase, ‘harden Pharaoh’s heart’ is immediately followed in the text by Pharaoh deciding to ‘not let the people go.’  This suggests that a causal connection exists.  There are 19 times stated in the text when this ‘hardening’ occurs; ten of which state that it is the Lord who does the ‘hardening’; seven times when no attribution is made and twice where it is stated that Pharaoh ‘hardened’ his own heart.  These numbers strongly suggest to me that the ‘hardening’ in the story, is God exercising God’s unopposable influence on the decision making ability of Pharaoh.
  • However, near the beginning of the story and even before the Lord performs any ‘signs and wonders’, Pharaoh slaps a further severe dictate on Hebrews, in that they are to gather straw for themselves as well as continue to make the same quota of bricks: see Ex.5:10-13.  Previously the slaves had been given the straw.  Pharaoh is a merciless slave-driver, before we are told his heart is hardened.

Pharaoh is totally unwilling to bow to the Lord’s demands or to recognize the sovereignty of God.  Even after God has consistently shown that God has much superior power, Pharaoh refuses to accept he is the loser, and that in the end, all he will do is incur more determination by God and thus eventually leading to God inflicting death on all Egyptian families.  12 times it is stated in the text that Pharaoh would ‘not let the people go’, several times associated with ‘he would not listen to them (Moses and/or Aaron)’; see Ex 7:4,13, 8:15,19, 9:12.  Near the end of this saga, just prior to the warning about the last plague of the death of the first-born of all Egyptian families, Pharaoh threatens Moses that, if he comes back into Pharaoh’s presence, he will be killed; see Ex. 10:28.

Comment on 4 and 5.

For this story, I to try to sort out the puzzle raised by Nos 4 & 5 above, as to who is actually the real force behind Pharaoh making his decisions.  On the one hand there is the Lord’s ‘hardening Pharaoh’s heart’, which is dominant in the text, but on the other hand Pharaoh does ‘harden his own heart’, twice in the story.  Also the Lord knows what Pharaoh’s reaction will be to the Lord’s demands; see Ex. 7:22, 8:15,19, 9:12,35.  Probably this is quite predictable to anyone who knew the way Pharaoh exercised his authority so ruthlessly and without fear.  Several times in the story Pharaoh makes hostile decisions without any mention of God ‘hardening his heart’; see Ex.5:10-11, 10:10-11.

Even though the Lord’s influence on Pharaoh’s decisions is unmistakably evident and extremely compelling, maybe irresistible, I think Pharaoh would have welcomed such influence because it confirmed what he was going to decide anyway.  This, of course in no way excuses the way God uses God’s powers of influence.  For me the puzzle remains.

So what for me now?

Pursuing a line of questioning, causes me considerable unrest because I am questioning a fundamental story of the Bible and thus, the Jewish celebration of it.  I am a follower of Jesus but might I separate myself off from my heritage if I keep on questioning?  If, however, I am going to do this exercise of what I understand to be ‘Truth-Telling’, I must keep questioning.

With the above as my understanding of the content of the story, although difficult, I must be honest with myself and ask the questions, ‘What does the story actually say to me?’ and ‘What is the image of God that I perceive is being conveyed to me in the story?’ 

I know I can answer questions only from within my own prejudicial predisposition, whatever that prejudice is.  My prejudices and predispositions will become far more evident to you as you read, rather than to me as I write.  However, I have tried to avoid bias and let the text itself have dominance.

I am trying to look at meanings within the story.  I am not taking the story literally. 

I believe I have looked at the actual content of the text in close detail and have given it, I think, little expansive interpretation.  I have given what I think is a logically simple interpretation, while still regarding it all as story, albeit told at a particular time, in a particular situation, to a particular group of people in a particular culture, all very different to my own.

For example, if the words in the text say, ‘Let my people go, that they may serve/worship me’, I have given the interpretation that the reason for God wanting God’s people to be let go from the oppressive rule of Pharaoh, is ‘that they may serve/worship me’.  If this is repeated through the story in the text, then I have understood that the story-teller is trying to emphasize that this is the reason.  If the command elsewhere in the text, to ‘let my people go’ is not immediately followed by some other reason, then I understand this to mean that, ‘that they may serve/worship me’ is the only reason for slaves’ liberation.  There is no other.  I think this is logical, reasonable and may well be correct.

However, underlying the actions of the Lord in the story, is the intense and resolute intention to free the Hebrews slaves.  As I have already said, God has chosen sides because God’s purpose is to liberate the oppressed slaves, who are God’s people.  This is also determinative in God wanting to keep God’s promise made to Abraham; see Ex. 2:24, 3:7-8,17, 6:2-8.

I came away from the story feeling alienated from the Lord because of all the destruction, terror and suffering the Lord inflicts.  This feeling however, made me totally confused because the Lord had to do something major to free the slaves.  Violence seemed the only possible way to accomplish this.  Pharaoh was so obstinate and recalcitrant.  One might even say the Pharaoh ‘forced God’s hand’.  But the violence of the God involved was excessive and God was responsible for it all; no one else was.

I am in a bind because the more I look at this story and try to understand its teachings, the more I become confused.  The image of God it portrays, I think, is of a power-hungry, self-indulgent, violent individual who will use any strategy to extract total submission from an adversary.  If the Lord in the story was a human being, I think most people would agree but if this main character is God, then I have a huge problem.  Yet this same God is on the side of the oppressed slaves, determined to bring them to freedom.  This God is determined to put a stop to the terrible injustice dished out by Pharaoh.  The difficulty for me is the means by which this God achieves it.  God in the story is more violent than the brutal force of Pharaoh.  My problem increases.

Are there times when being confronted with the violent abuse of power, the only way to prevent it is by using stronger violence?  Is the teaching of Jesus about enemy love always adequate and appropriate?

God of the Exodus and Jesus.

Richard Rohr states;

I believe the Exodus story is the root of all liberation theology, which Jesus fully teaches and exemplifies, especially in the three synoptic gospels; see Luke 4:18-19.  Jesus is primarily a healer of the poor and powerless.  That we do not even notice this reveals our blindness to Jesus’ obvious bias.  [7]

While I accept Rohr’s comment as far as it goes, like most other commentators I have read, he does not address here, the profound difference between Jesus and the God of the Exodus, regarding how each achieve liberation.  Also, like most people who quote the incredibly significant and well known Luke passage, he fails to comment that Jesus, by cutting short that reading from Isaiah, separates himself off from the violence of God; ‘and the day of vengeance of our God.’; see. Isaiah 61:2b.  I deal with this later when commenting on how Jesus uses his Jewish scriptures. 

Carol J. Dempsey, Associate professor of Theology at the University of Oregon, USA Portland, states

Christians came to understand themselves as “the new people of God”; see, 1 Peter 2:9-10; Exodus 19:6, and thus heard the Exodus story of liberation in relation to their own lives and to the Christ event.  Release from the tyranny of sin became analogous to the freedom gained by the Hebrews from Egyptian bondage.  Within the gospel tradition all the stories that depict Jesus healing people of their infirmities; see Luke 10:1; forgiving their sins; see, Mark 2:1-12; and working for their benefit in the midst of rigid political, social, and religious institutions and mindsets; see Matt 12:1-14, embody the spirit and theology of liberation first heard in Exodus, where God is depicted not only as hearing the people’s groans but also as committed to doing something about their pain and suffering.  [8]

For me, linking the liberation of the Hebrew slaves to the liberation ‘from the tyranny of sin’, gives approval for God to deal violently with sin by the ‘killing of his son’, as in substitutionary atonement theory.  Both are totally unacceptable to me.

What was Jesus on about, regarding the meanings I see in this Exodus story?  I make four points.

  1. Unlike the God of the Exodus, Jesus was non-violent in his work of liberation.  He acted with acceptance and hospitality, and thus liberated the poor, the diseased the outcasts and oppressed; see the above quote from Carol Dempsey.  And he was ridiculed and criticized by the people, including the religious leaders of his day, for associating with the oppressed and the outcasts. 

…the Son of Man came eating and drinking, and they say, ‘Behold, a glutton and a drunkard, a friend of tax collectors and sinners!’  (Matthew 11:19.)

and,

Now the tax-collectors and sinners were all drawing near to hear him.  And the Pharisees and scribes murmured, saying, “This man receives sinners and eats with them.”  (Luke 15:1-2;)

and,

And when they saw it, they all murmured, “He has gone to be a guest of a man who is a sinner.” (Luke 19:7.)

  • Jesus was not interested in ‘gaining glory’ or having ‘his name known throughout the world’ or ‘showing his power’ through violent, destructive ‘signs and wonders’.

Jesus’ third temptation as recorded in Matthew’s Gospel.

Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and the glory of them; and he said to him, “All these I will give you if you fall down and worship me.”  Then Jesus said to him, “Begone Satan! For it is written, ‘You shall worship the Lord your God and him only shall you serve.’  (Matthew 4:8-10.)

And, when people wished to make Jesus their king, thus giving him glory, he would have none of it.

Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the hills by himself.  (John 6:15.)

And again, about being known throughout the earth;

Then he (Jesus) strictly charged the disciples to tell no one that he was the Christ.  (Matthew 16:20.)

And yet again, Jesus seems to turn his back on ‘signs and wonders’ when speaking to an official whose son was ill.  He seems to rebuke him.

“Unless you see signs and wonders you will not believe.”  (John 4:48.)

Then there was the enquiry from John.  If Jesus was interested in ‘signs and wonders’ they were totally different to those used by the God of the Exodus.

Now when John heard in prison about the deeds of the Christ, he sent word by his disciples and said to him (Jesus), “Are you he who is to come, or shall we look for another?”  And Jesus answered them, “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them.  (Matthew 11:2-5.)

  • On leadership and the exercise of authority, Jesus taught his disciples the opposite, to the way in which the God of the Exodus acted.  The God of the Exodus, as I perceive that Lord, fits perfectly into the mold of the Gentiles.

But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them.  It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of Man came not to be served but to serve, and to give his life a ransom for many.”  (Matthew 20:25-28.)

And again,

Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rose from supper, laid aside his garments, and girded himself with a towel.  Then he poured water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel with which he was girded.  (John 13:3-4.)

  • All the killing and the violence displayed by the God of the Exodus, goes in the opposite direction to the teachings of Jesus.

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth’.  But I say to you, ‘Do not resist one who is evil.  But if one strikes you on the right cheek, turn to him the other also; and if anyone would sue you and take your coat, let him have your cloak as well; and if anyone forces you to go one mile, go with him two miles.  Give to him who begs from you, and do not refuse him who would borrow from you.”  (Matthew 5:38-42.)

Also,

“You have heard it said, ‘You shall love your neighbor and hate your enemy.  But I say to you, Love your enemies and pray for those who persecute you…”  (Matthew 5:43-44.)

I could go on and on but the Lord of the Exodus is on the side of the slaves, the same as Jesus is on the side of the oppressed.  This is extremely significant but there seems to be hardly anything else about the God of the Exodus that reminds me of Jesus.  It is nearly all the exact opposite.  When I look at the behavior and not the intention of the God of the Exodus, I think the opposite and then say, “Yes. That’s Jesus!”

I know these above New Testament texts are quoted hopelessly out of their context, but I still think they all point to the different way by which Jesus worked to achieve his goals.  For me, they are symptomatic of his whole message.

However, and it is a big HOWEVER! 

Jesus seems to act only on an individual basis.  There seems to be no activity on his part to initiate or organize on a group basis, any resistance to systemic oppression and abuse of power.  He speaks out repeatedly about the systemic oppression of the poor and the hypocritical abuse of power, particularly by the religious leaders of his day, but these are all individual disagreements he has with his adversaries.  He also does teach a great deal about what our individual response as disciples should be to violence against our own person, but for me, it all seems to concentrate on individual action.

But the Exodus story is about systemic oppression against a nation!  I ask the question, “What would Jesus have said to all the Hebrew slaves?”  I wonder.  I wonder what his attitude to Pharaoh would have been.  I wonder what he would have said to him.  I wonder how or if he could have persuaded Pharaoh to let the people go.  If Pharaoh still would not let the people go, I wonder what would have Jesus’ reaction been.  I wonder if he would have lead or at least encouraged some sort of revolt against Pharaoh. 

Jesus did warn his disciples to expect that both individual and systemic violence would be used against them when they went out to preach his message; see Matthew 10:16-23, 28-31.  BUT, he didn’t seem to have any strategy, non-violent or otherwise, for protesting against systemic oppression that might bring about regime change.  Some may suggest that he didn’t pay much attention to this way of protesting.  In the Matthew text referred to, there is no comment about how to correct, or even counter the unjust treatment that the disciples would most likely receive.  There is only an encouragement for the disciples not to be fearful, to endure and then in Heaven all will be made right.

So have no fear of them…..Do not fear those who can kill the body but cannot kill the soul…Fear not, therefore; you are of more value than many sparrows.  (Matthew 10:26,28,31.)

and,

… he who endures to the end will be saved.  (Matthew 10:22.)

and,

When they persecute you in one town, flee to the next…  (Matthew 10:23.) 

and,

So everyone who acknowledges me before men, I will also acknowledge before my Father who is in heaven,…  (Matthew 10:32.)

All this is an individual response. 

There is no mention of organized resistance to systemic oppression.  Jesus advocates non-resistance to evil, but this is very different to non-violent resistance to evil. 

With Jesus, we do get a public action of protest against systemic power; the incident in the temple when he overturned the tables of the money changers and herded the cattle and the sellers of pigeons out of the temple; see Matthew 21:12-13, Mark 11:15-17, Luke 19:45-46, John 2:13-17.  Different commentators mention different things that Jesus was actually protesting against and they also give different meanings to the Old Testament quotes that are used by the gospel writers in the passage.  However none question the protest itself.  Some commentators suggest this act of Jesus was violent and indeed, the ‘trigger’ that quickly precipitated his crucifixion. 

There is no mention of any of his disciples being actively involved and no organization of a group protest. 

This line of questioning leads me to ask, “Why did Jesus teach nothing about slavery.”  It was part of society’s system and had been so for millennia.  I have little doubt that the exercise of masters over slaves in Jesus’ day would have been, in some cases, similar to that of Pharaoh in the Exodus story.  Slavery, as always, would have been an example of systemic oppression in Jesus’ day but he says nothing about it.  Why?

The Exodus story teaches me that systemic violence must be dealt with by stronger violence.  It teaches me that, ‘Although violence loses, it also finally wins.’  About how to deal with evil, the story seems to me to give the opposite instruction to that which I am given by Jesus and most of the New Testament.

Do not be overcome by evil, but overcome evil with good.  (Romans 12:21.)

Back to the story.

Death at the center.

The Exodus story has death as the principle feature in most of its content.  It is saturated with the stench of death; see Ex.7:21, 8:14.  A death-dealing God is one of the main characters.  Fish in the Nile die; see Ex. 7:21.  All cattle of the Egyptians die; see Ex. 9:6.  All green plants, tress, fruit, man and beasts are all struck down; see Ex. 9:25.  The locusts complete the task; see Ex. 10:15.  Even frogs died; see Ex. 8:13, and locusts are driven into the Red Sea; see Ex. 10:19, both, after they have done their destructive work for God.  Flies seem to escape death because they are just ‘removed’; see Ex. 8:31.  All first-born humans of Egyptian families die; see Ex. 12:29.  All Pharaoh’s warriors die; see Ex. 14:28.  This is what the text says.  Right through the story, it is death that is result of the Lord’s ‘signs and wonders’.

On four occasions God makes a ‘distinction’ between Egypt and the Land of Goshen, where the Hebrews live, as well as between the Egyptians and the Hebrews, regarding what they owned; see Ex. 8:22, 9:4,26, 10:23.  Using this ‘distinction’, God inflicts death only on the Egyptians and what they own, but protects the Hebrew slaves and what they own.

In the story, we are not told that Pharaoh tried to retaliate by destroying the Land of Goshen, like the ruin brought on by the flies on the Land of Egypt; nor killing the Hebrew owned cattle; nor striking down all the Hebrew men, beasts, plants and trees, as inflicted on the Egyptians and Egypt life, by the hail.  In the story, destruction, death and killing is only initiated by the Lord.  In the story Pharaoh does not retaliate to the plagues with any increased harsh edicts on the slaves nor striking out at what the slaves owned or where they lived. 

I am not trying to say anything good or bad about Pharaoh.  I am just relaying what the story, the text, does and doesn’t tell us.  Make of it what you will.

Pharaoh does continue to not let the Hebrew slaves go.  There is also Pharaoh’s probable intention to kill the escaping Hebrews or at least recapture them to make them all slaves again, see Ex. 14:5-10, but the story tells us that this was unsuccessful because of God’s protection, see Ex. 14:19-20.

If this is ‘Truth-Telling’ about the story, I read little to none of this detail in what I have read in most modern commentaries and I hear nothing of this in what I am taught by the present church.  In the avoidance of all this violence, is there avoidance of ‘Truth-Telling’ here or am I on the wrong track?   

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Loving our International Enemies

Rodney Eivers

11th April 2021

            At a recent meeting of a SOFiA (Sea of Faith in Australia) small group the topic was raised of the relationship between China and Australia. The subject was presented by an Australian citizen of Chinese ethnic origin. She outlined the cultural and historical background to explain why the Chinese government responds and acts in the way it does.

            I found much to agree with in what she had described. I penned a response to her. One of the readers of the response suggested that my notes deserved a wider readership.

            Hence, my UC Forum companions I offer you my comments in response to J’s exploration of what makes China do and say what its government does.

Dear J,

                        Thank you, such a lot, for your detailed and informative details on the background to Chinese policies. I very much agree with the position you have taken in getting to understand (in your personal case, probably more of a recall) why China acts the way it does.

            For me, it is a case of applying a wider principle in both personal and international relationships. That of loving one’s enemies. In loving them, of course, they no longer become our enemies. And, it follows that a good way to start making friends is to be aware of where they are coming from; what makes them tick. You have done us the service of providing some reasons for the behaviour of the Chinese government through the Chinese Communist Party. It is a topic that I would enjoy talking about with others whenever the occasion arises.

            But I want to bring in here also the wider principle. I will include the other “axis” power in that – Russia.

            It distresses me that, with this world we are leaving to our grandchildren, there is so much war talk and aggressive posturing. It does not have to be.

            If we are worried about war in Europe, let us encourage Russia to join NATO. If we are worried about keeping the international shipping lanes open in the South China sea, invite the Chinese navy to join the USA, Australia etc. in jointly patrolling the oceans. We already have the structure of the United Nations to facilitate international cooperation       

            Is it really that hard? 

            Think about what is already happening.  I find it amazing and incongruous that we have the United States and Russia shaping up against each other with piles of atom bombs ready for MAD. At the same time the United States is using a Russian rocket to send Americans to the international space station!

            What about China and Australia?  Believe it or not, as recently as 2019, China and Australia shared in joint military exercises on Chinese soil – Hainan Province. Once again, it can be done.

            For now, the Western democracies, if they could hang together, rather than squabbling with one another a la Brexit and “Make America Great (in isolation), have far the upper hand in overall economic and military power. Strategically no country can come anywhere near matching the international naval power and influence of the United States. So now, while we have that advantage, is the time to work at bringing the authoritarian regimes in with us to maintain a peaceful world.

            Perhaps we could learn from what happened after the second world war and the battle with Germany and Japan. With Germany there was the Marshall Plan. With Japan the conquering allies allowed the nation to maintain its cultural traditions. And now, of course, Germany and Japan are prime examples of the working of national democracy and international harmony. Internationally they are friends of the very people they warred against so intensively those years ago.

            We read this week of North Korea and President Kim Jong Un acknowledging that his country is in dire economic straits. Perhaps there is an opportunity for some sort of international “Marshall Plan” in North Korea rather than having both sides threaten each other with ballistic missiles and nuclear weapons.” Once again, the “West” has by far the superior power in the relationship.

            So, yes, let’s get to understand our “enemies” better. Who knows? By doing this we may leave our world in a much better condition for those who come after us.

oOo

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Invitation to A Zoom Meeting

THE PCNV IS RESUMING FACE TO FACE
MONTHLY MEETINGS!
You are invited to 
JESUS & THE EMPOWERING INFLUENCE OF FRIENDSHIP
Why Gracious Living is More Important than Right Belief
with
Rev John Smith
Sunday April 25, 2021
3:00pm – 5:00 pm
@
Ewing Memorial Centre of Stonnington Uniting Church
Corner of Burke Road & Coppin Street, Malvern East
Online access to PCNV meetings will continue
Click on blue button below to join meeting
Feel free to invite other interested friends   
There is no charge for this meeting either by zoom or in person.

To join the meeting, just click on Zoom Meeting Link

Rev John Smith will share themes of his recently published his book, Jesus and the Empowering Influence of Friendship.

This book explores the values of the historical sage Jesus of Nazareth, considering not only the words and actions of the historical Jesus, but examining the values of compassion and acceptance shown in the relationships with the people he meets.

Reflecting on contemporary biblical scholarship, including the discovery of ancient texts  from the Dead Sea Scrolls and Nag Hammadi, John Smith also critiques traditional ‘orthodox’ Christianity and asks if the practical application of Jesus’ values have been reflected in the creeds, councils and historic documents of the Churches.

In addition, he shows how traditional ‘orthodox’ teaching can be challenged and changed through the transforming influence of friendship, discovered in the life and teaching of the historical Jesus.

John’s book will be available for sale for $25 on the day or via the PCNV office.

John Smith is a trained social worker and ordained minister of the Uniting Church of Australia. With a Bachelor of Social Work from the University of Melbourne and a Master of Social Administration from Flinders University, his ministries have included welfare management, chaplaincy and parish ministry.  He is a founding member of the Progressive Christian Network of Victoria Inc. and Common Dreams conferences where he continues to serve as a committee member. 

PCNV Web Site

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Recognising Jesus – Mark’s influence on Luke and more

Dr Peter E Lewis

Dr Lewis has continued his valuable forensic and philological work on the ending of Mark’s Gospel with a focus on the ending of Luke’s Gospel:

Following the publication of the second edition of my book The Ending of Mark’s Gospel in 2020 I have been thinking about the ending of Luke’s gospel. Luke’s ending (24:1-53) is based on Mark’s ending (16:1-20) and is a modified and magnified version of it. When this is realized one can work out how Luke’s ending developed into its final form. Also one needs to understand that during this period of development a pro-Peter group had become powerful in Rome.

  Consider Mark 16:12,13. Two disciples were walking in the country when Jesus appeared to them in a different form. They returned to Jerusalem and reported it to the rest, but they did not believe them. In Luke 24:33-35 we read: They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together and saying “It is true! The Lord has risen and has appeared to Simon.” Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread. (NIV) Notice how incongruous are the words, and has appeared to Simon. Nowhere in the gospels is this appearance to Peter mentioned. The words have obviously been inserted here so that the first appearance of the risen Christ was to Peter, not to Mary Magdalene as in Mark 16:9 or to the two returned disciples.   

     Next consider the word “saying” in Luke 24:34. In the Greek text it is in the accusative case and therefore refers to the Eleven, but think of the enormous difference it makes to the meaning of the passage if it is in the nominative case. Then it refers to the two disciples who had recognized Jesus when he broke the bread. In Codex Bezae, a 5th century uncial manuscript, “saying” is in the nominative case.

     Next consider the word “assembled” in Luke 24:33. The Greek word occurs only here in the New Testament, but it does occur in the Septuagint and in Classical Greek where it has the connotation of mustering troops. The word seems out of place here, and raises the question why the disciples were together in Jerusalem at this time. In Mark’s gospel the situation is plainly stated: the Eleven had come together to eat food (Mark 16:14). It was their first post-crucifixion meal. If Luke 24:33-35 is read with Mark’s account in mind, the text becomes: They got up and returned at once to Jerusalem. There they found the Eleven and those with them as they were eating. The two disciples said, “The Lord has risen indeed!” Then they told what had happened on the way, and how Jesus was recognized by them when he broke the bread. Then Jesus appeared and the Eleven were startled and frightened.

     Realizing that Luke’s version was based on Mark’s account makes a tremendous difference. It means that although at first the Eleven did not believe the two disciples, they had the same experience when the bread was broken. It enables modern Christians to realize that they are those disciples on the way to Emmaus. When the bread was broken, then their eyes were opened and they recognized him, and he disappeared from their sight. (Luke 24:31) 

The group who inserted the appearance to Peter wanted to squash the meal idea because they believed in the bodily resurrection of Jesus. The story of the two disciples on the way to Emmaus described a spiritual resurrection. They recognized Jesus when they ate the bread because he had said that it was his body. Jesus meant that he would live in his disciples. The pro-Peter group confirmed their belief in the bodily resurrection in Luke 24:39 when Jesus said to touch him, and in 24:42 when he ate fish.  

     In 1 Cor. 15:5 Paul said that Christ appeared first to Peter. Women, of course, were excluded because their testimony was worthless. Probably it was at the Council of Jerusalem in 49 AD when Peter, James (Jesus’ brother) and others claimed that they had seen the risen Christ.

oOo

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Tomorrow’s message

Following the positive feedback directly to us, Greg Jenks has kindly given us access to his message for Good Friday at Grafton Cathedral. We would prefer to see comments posted at ‘Leave a reply’ on the post page rather than by return email. That way everyone can share your thoughts.

Good Friday Sermon 2021- The Heart of the Good News

Greg’s sermon for Good Friday in 2018 created some controversy, especially in Sydney Anglican circles:

Good Friday Sermon 2018 – Rethinking the Cross of Jesus

Detail from Christ of St John of the Cross, Salvador Dali, 1951

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Coming soon – by Ian Harris

Support Hand in Hand by pre-ordering your copy for $30 (plus P&P) at thecubapress.nz/shop/hand-in-hand Free postage for orders of $100 or more, 15% discount for orders of five or more copies. Orders will be posted or available for pickup in May.

Scrape away the barnacles, re-examine the origins of Christian faith, take full account
of modern knowledge and experience, open your mind to new possibilities, rethink what faith can mean in this new millennium – that’s the plea Ian Harris makes in this
challenge to reset faith within today’s secular frame.

Ian Harris’s New World New God showed how this reset can bring to light new
interpretations for God, Jesus, the Bible and the great Christian festivals. Hand in Hand
goes back a step to show why such a reset is necessary. Harris sees the secular not as
hostile to faith, but as the neutral setting for religion in the modern world. He debunks
the view that science is its polar opposite, and urges the churches to embrace the new reality as a positive for Christian understanding and for life.

About the author

Ian Harris’s career straddles the worlds of journalism and the church. Born in Christchurch, he grew up in a Methodist parsonage, and gained an honours degree in English at Auckland University.

Since then he has headed the English Department at  Satya Wacana Christian University in Salatiga, Central Java, Indonesia, edited The New Zealand Methodist, been assistant editor of The Auckland Star, served as Director of Com-munication for the Presbyterian Church in New Zealand, and was for twelve years editorial writer on The Dominion.

In 1990 Ian Harris was instrumental in founding the Ephesus Group in Wellington, whose purpose is to explore new ways of understanding and expressing Christian faith in this millennium. In 1993 he became the first chairperson of the New Zealand Sea of Faith Network’s steering committee.

Harris’s prime interest is in re-imagining the Christian way in a secular society, as reflected in his newspaper columns, his book Creating God, Recreating Christ, and The Ephesus Liturgies series written with his late wife, Jill. He lives in Days Bay, Wellington.

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New from Diana Butler Bass

The award-winning author of Grateful goes beyond the culture wars to offer a refreshing take on the comprehensive, multi-faceted nature of Jesus, keeping  his teachings relevant and alive in our daily lives.

“How can you still be a Christian?” 

This is the most common question Diana Butler Bass is asked today. It is a question that many believers ponder as they wrestle with disappointment and disillusionment in their church and its leadership But while many Christians have left their churches, they cannot leave their faith behind. 

In Freeing Jesus, Bass challenges the idea that Jesus can only be understood in static, one-dimensional ways and asks us to instead consider a life where Jesus grows with us and helps us through life’s challenges in several capacities: as Friend, Teacher, Savior, Lord, Way, and Presence. 

Freeing Jesus is an invitation to leave the religious wars behind and rediscover Jesus in all his many manifestations, to experience Jesus beyond the narrow confines we have built around him. It renews our hope in faith and worship at a time when we need it most.

Available from Amazon, Barnes and Noble, Harper and Collins, and other booksellers.

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A Palm Sunday Message

from The Very Rev’d Dr Greg Jenks, Dean of Grafton Cathedral, NSW and a Senior Lecturer at Charles Sturt University, NSW.

[Greg has kindly provided us with last Sunday’s sermon in video and written form. It is a challenge for our times and for each of us to reflect on.]

The Video

The Text:

As we celebrate Palm Sunday today, our Jewish friends are observing Passover.

To our Jewish neighbours here in Grafton, to our Jewish citizens around the nation, and to all Jews everywhere—whether in Palestine or in the Diaspora—we say Chag Pesach sameach (happy Passover festival) and we wish them ziessen Pesach, a sweet Passover.

Passover and Holy Week are for ever entwined, even if some years our different calendars mean that we observe them a few weeks apart.

For many centuries, Jews have ended the Passover seder with these words: 

L’Shana Haba’ah B’Yerushalayim 

Next year in Jerusalem

Jerusalem draws people of faith—not just Jews, but also Christians and Muslims.

We want to be there.

For sure I do, just as soon we are allowed to fly once more!

That was also true in ancient times.

At Passover time the population of the city would swell from 20,000 (some say up to 100,000) to 2,000,000 people.

Any Jew who could be there would be there.

And so would the Roman army!

The stage was also set for conflict.

The Roman procurator, Pontius Pilate, came to Jerusalem for the Passover, but not for religious reasons. He was there to keep an eye on the crowd and ensure direct control of his bolstered garrison during the week-long festival of liberation from enslavement.

This week, together with our Jewish friends, we celebrate the crazy idea that the compassionate power at the very heart of the universe is on the side of the powerless, and opposed to every form of empire.

This week drips with intense religious meaning, but also with powerful politics.

Every empire, no matter its religion, is held to account by the sacred truths we affirm this week.

We have a choice in the way we understand our religion, whatever our faith happens to be. 

We can choose to see God as endorsing the emperor, or the ways our society arranges power, wealth and opportunity. That has always worked well for religion as we get a cut of the action: tax-free lands, freedom from military service, governments funds for church buildings and programs. Sometimes even a seat in the House of Lords.

That kind of god rides into Jerusalem on a white horse surrounded by the banners of imperial privilege and with the power to arrest, imprison and kill their opponents.

There is a different kind of god who rides into Jerusalem on a donkey.

Such a god enjoys no imperial privileges and commands no army. His kingdom is not of this world. Or more correctly, his kingdom in this world reflects the way that the divine will is enacted in heaven. Far from getting access to government funds or a place at the table when big decisions are being made, this donkey-riding-god is murdered by the people who enjoy imperial privileges.

The god who rides a white horse thinks he has defeated the god who rides a donkey.

But it is not so.

The slaves are set free, the crucified one is raised to life and exalted to glory.

That disruptive truth is central to the Passover story as well as to Holy Week.

Today I invite you to pause and think about which kind of god you imagine yourself to be serving.

Does your god ride a horse or a donkey?

About Greg

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Understanding Easter

by Carl Krieg, first published at progressivechristianity.org on 17th march 2021

In a matter of but a few weeks, Christian churches around the globe will retell the story of how on the morning of what we call Easter, the tomb of the crucified Jesus was found empty  because he had risen from the dead. That imagery, combined with appearances to the disciples,  powerful and positive as it is, has been immortalized through 2000 years of music and art, and has influenced anyone attending Sunday School. The imminent arrival of Good Friday and Easter is a good time to both recall some facts easily overlooked and then reflect upon what they might mean. The facts fall into four categories.

1. The economic, social and political situation in Galilee was one in which the rich and powerful, be they Romans, priests of the temple, or landowners, oppressed the poor, constantly demanding more in taxes and in crop share. Into this situation came Jesus with his disciples, living and teaching an egalitarian community for all. His followers included women and men, slaves were non-existent, and the group shared whatever resources they possessed, quite the opposite of and challenge to current social norms. However seemingly insignificant the movement may have been, it posed a threat to the establishment, and so Jesus was crucified and the disciples were persecuted.

2. The Romans practiced crucifixion for about 500 years, often with thousands of victims at a time. The total number over that long a period is unimaginable, but huge as it must be, there is only one instance of an intact buried, crucified skeleton. The inescapable conclusion is that the tormented bodies were left to scavenging animals or thrown into mass graves. Denial of proper burial was part of the punishment, and Pontius Pilate was not the type of person to have pity and do things any differently.

3. The New Testament writings called Matthew and Luke share a great deal of material. They both use the earlier writing Mark to provide the structure of their gospels, and additionally they both contain verses so similar, if not identical, that the consensus is that they had before them another source common in the early church. Scholars call this source Q, from the German word Quelle. The fact that Matthew and Luke include Q in their story about Jesus means that it was a reputable source and that the community that produced it was a reputable and acceptable group of disciples. Remarkably, the Q source has no reference to the death and resurrection of Jesus. So what we have is an early community of disciples of Jesus who either knew nothing of the last days of their leader and teacher or for whom those days did not matter. Furthermore, their testimony was willingly accepted, integrated with, and placed equally alongside the gospel of Mark.

4. As the 1st century progressed and thoughts about Jesus proliferated and spread, at least two lines of thought can be found in the Writings. One continues the egalitarianism of Jesus and is found in two places. First, the book named after James, who was leader of the Jerusalem church and likely the brother of Jesus. Second, Paul, who wrote that “in Christ there is neither Jew nor Greek, slave nor free, male nor female.” In other words, all are equal. The other line of thought represents a return to the normative oppressive social structure that Jesus had tried to overcome and replace. It’s starkest expression is the book of Timothy, but is also found in many other late writings of the developing church. This line of thinking subordinated women, required slaves to be obedient, and commanded everyone to obey the authorities who, of course, represented the financial interests of the dominant rich and powerful.

So much for the facts, but how do we put them together? There are many different perspectives, and what follows is one possible scenario.

It was during his life that Jesus impacted many who then became his followers, some of whom stayed with him while others moved on. How and why he had such a profound influence are questions for another day, but the short answer is that he presented to them both an image of what human, loving life was, and also an image of a God separate from and independent of the constrictions of temple religiosity. These concepts of loving humanity and loving divinity inspired and infused both groups of disciples. For those who stayed with Jesus, even though he had suffered the most horrible death imaginable, those disciples felt him to be alive in their midst as they continued the community he had created. It was a mystery beyond understanding and comprehension, but for them a certainty nonetheless. Jesus had lived, died, and now lives again. They were convinced that the evil and death manifest on the cross was not the final word, that cosmic Love overcomes evil and death, and that ultimately everything returns to God who makes all things right. For those who moved on, such as the Q community, knowing nothing of the death of Jesus, they also were certain that he was still with them even as they traveled, a spiritual presence that continued to convince them that Love is the underlying essence of the cosmos.

In the attempt to illuminate this certainty and this mystery, there evolved  from the group who stayed with Jesus images of an empty tomb and stories of appearances to the disciples, neither intended to be taken literally, but intended rather as tools to help others understand the mystery. Unfortunately, as time passed and new generations joined the nascent church, the images became identified with the thing itself, and resurrection came to mean resuscitation rather than renewal on a cosmic scale. And the revolution called for in Jesus’ proclamation that the equitable Kingdom of God was at hand, succumbed to the old way of patronage and patriarchy, the shift in thinking no doubt encouraged by the vested interests of the wealthy. Resuscitation and the power structure we find in Timothy go hand in hand as they push aside and replace the initial gospel story.

ven as we consider all the facts, the basic story that emerges is quite simple. The disciples were re-born while they lived with Jesus, and his death neither deterred nor discouraged them.  Instead, they turned to one another and embraced, fully aware in their hearts that he was not only still with them, but also that the newness he embodied embraced the universe. This was the bedrock of their faith and forms the foundation for the day we call Easter.

 
Dr. Carl Krieg received his BA from Dartmouth College, MDiv from Union Theological Seminary in NYC and PhD from the University of Chicago Divinity School. He is the author of What to Believe? the Questions of Christian Faith and The Void and the Vision. As professor and pastor, Dr. Krieg has taught innumerable classes and led many discussion groups. He lives with his wife Margaret in Norwich, VT.

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PCN Qld next seminar – invitation

Hello PCNQ Explorers

Have you noticed that March has 5 Wednesdays? Because we meet on the last Wednesday of each month, the next Explorers meeting will be 

Wednesday 31st March  

Merthyr Road Uniting Church Warner Hall, 52 Merthyr Road, New Farm.

10 am for Eat, Meet and Greet. 

10:30 am we start our exploring. 

You may remember that Dr Cliff Hospital was to lead us in exploring the conversation around resurrection, but unfortunately Cliff has had unexpected surgery and will not be able to join us this month. Don’t worry! We will explore that later in the year. 

It has taken me a while to get to sending this reminder as I have been pondering what we should delve into. Given that Sunday 28th will be celebrated as “Palm Sunday” in our churches, I thought it might be worthwhile fo think a little more about the significance of that day originally and what does it mean to us today. I am happy to facilitate our discussion, but I am not an expert, so I will be looking for your contribution to broaden our understanding. 

Together let’s think about:

  • What are your memories of Palm Sunday in your childhood?
  • Are there some particularly creative experiences embedded in your memory?
  • How have these experiences shaped your understanding of the significance of the Palm Sunday narrative?
  • What new ideas do Marcus Borg and John Dominic Crossan introduce us to in their book “The Last Week”
  • Hopefully we will be able to listen to Dom speaking about their thoughts about Palm Sunday 
  • Let’s explore any new understanding we might be able to discover that might have significance for us in 2021

Can you do some preparation by reading Matthew 21: 1 – 11, Mark 11: 1 – 11, Luke 19: 28 – 40, John 12: 12 – 19 and ponder the questions above? Listening to Dom Crossan will be dependent on me working out technology to get it from my iPhone out so everyone can hear it. I will be grateful if there is someone with some expertise who can contact me about that!

Do note: we are not meeting on Wednesday this week (24th), but I hope to see you next week (31st). If a few people could assist with the “eat” part of out gathering by bringing a small plate of food to share, that would be helpful. Tea and coffee will be available. As usual, you are invited to join a number of us for lunch at Moray Cafe if you are able to and as an extension of our time of fellowship.

Warm regards

Desley

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Redcliffe Q, Explorers invitation

Greetings everyone

Please note that we will meet next on Monday April 12th instead of 5th (which is Easter Monday). We will examine the origins of the Easter celebration, how it has evolved over the decades, and how it has become embedded in the Christian tradition as arguably the most important festival in the church calendar. The discussion, led by Ian Brown, may reveal some challenging ideas, but anyone who’s up for a challenge is most welcome to participate.

As usual, we gather in the ground-floor meeting room at Azure Blue, 91 Anzac Ave. Redcliffe at 6 p.m. for a cuppa and chat, followed at 6:30 by the presentation and discussion. We are still observing Covid19-safety protocols, and normally finish by 8 p.m. For more information, particularly if you haven’t attended our meetings before, please contact Ian on 0401 513 723 or email browniw5@optusnet.com.au.

Shalom,

Ian

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2000+ years of patriarchy

In just over a year, the #MeToo movement has toppled powerful men around the world. Yet in most of the world’s major religions, women are still relegated to second-tier status.

Cardinals, top with red caps, and bishops attend a Mass celebrated by Pope Francis for the closing of the monthlong synod of bishops, inside St. Peter's Basilica, at the Vatican, on Oct. 28, 2018. (Claudio Peri/Pool Photo via AP)Cardinals, top with red caps, and bishops attend a Mass celebrated by Pope Francis for the closing of the monthlong synod of bishops, inside St. Peter’s Basilica, at the Vatican, on Oct. 28, 2018. (Claudio Peri/Pool Photo via AP) January 15, 2019 By David CraryShareTweetShare

(AP) — Women have been elected heads of national governments on six continents. They have flown into space, served in elite combat units and won every category of Nobel Prize. The global #MeToo movement, in 15 months, has toppled a multitude of powerful men linked to sexual misconduct.

Yet in most of the world’s major religions, women remain relegated to a second-tier status. Women in several faiths are still barred from ordination. Some are banned from praying alongside men and forbidden from stepping foot in some houses of worship altogether. Their attire, from headwear down to the length of their skirts in church, is often restricted.

But women around the world in recent months have been finding new ways to chip away at centuries of male-dominated traditions and barriers, with many of them emboldened by the surge of social media activism that’s spread globally in the #MeToo era.

Millions of women in India this month formed a human wall nearly 400 miles long in support of women who defied conservative Hindu leaders and entered an important temple that has long been off-limits to women and girls between the ages of 10 and 50.

In Israel, where Orthodox Judaism has long restricted women’s roles, one Jerusalem congregation has allowed women to lead Friday evening prayers. Roman Catholic bishops, under pressure from women’s-rights activists, concluded a recent Vatican meeting by declaring that women, as an urgent “duty of justice,” should have a greater role in church decision-making.

Many feminist scholars are challenging the rightfulness of long-standing patriarchal traditions in Christianity, Judaism and Islam, calling into question time-honored translations of verses in the Bible, Torah and Quran that have been used to justify a male-dominated hierarchy.

Social media is seen as a big catalyst in boosting activism and forging solidarity among women of faith who seek more equality. The #MeToo movement has been evoked — even in the ranks of conservative U.S. denominations — as a reason why women should expect more respectful treatment from male clergy, and a greater share of leadership roles.

“Women are looking for opportunities to have their voices heard and be more effective in their religious traditions,” said Gina Messina, a religion professor at Ursuline College in Ohio who describes herself as both a feminist and a Catholic theologian. “Using social media is an opportunity to say what they think.”

She co-founded a blog called Feminism and Religion that has scores of contributors around the world and followers in more than 180 countries. She also co-edited a collection of essays by Christian, Jewish and Muslim women explaining why they haven’t abandoned their patriarchal-leaning faiths.

“The perception seems to be that it is a feminist act only to leave such a religion. We contend that it is also a feminist act to stay,” the three editors write in their foreword.

Here’s a brief look at the status of gender equality in several of the world’s religions:

ROMAN CATHOLICISM
Catholic doctrine mandates an all-male priesthood, on the grounds that Jesus’ apostles were men.
A decades-long campaign for women’s ordination has made little headway and some advocates of that change have been excommunicated. Women do play major roles in Catholic education, health care and parish administration

While the recent meeting of bishops at the Vatican produced a call to expand women’s presence in church affairs, no details were proposed. The seven nuns who participated along with 267 male clergy were not allowed to vote on the final document.

Earlier this year, a Vatican magazine published an expose detailing how nuns are often treated like indentured servants by cardinals and bishops, for whom they cook and clean with little recompense.

At the University of Dayton, a Catholic school in Ohio, religion professor Sandra Yocum says some of the young women she teaches “are having a hard time seeing where they fit in” as they assess the church’s doctrine on gender roles and its pervasive clergy sex-abuse scandals.

“They have a deep concern for the church,” she said. “They want to respond in some way and take a leadership role.”

Messina sometimes engages in “small acts of dissent” to show displeasure with patriarchal Catholic traditions. At the recent funeral for her grandmother, she changed a Bible reading to make the passage gender-neutral.

“We have to continue to push — regardless of whether it’s in our generation or five generations from now.”

Rose Dyar, a senior at the University of Dayton, says she’s determined to team with other young Catholics to help the church overcome its challenges. The ban on female priests isn’t enough to drive her from Catholicism, but it dismays her.

“I absolutely support women’s ordination,” she said. “Unfortunately I don’t foresee it happening anytime soon, and that breaks my heart.”

ISLAM
Some of the most important traditions and practices of the Prophet Muhammad were preserved and carried forth by the women closest to him — his wives and daughters. But as with many other major faiths, women in Islamic tradition have largely been relegated to supporting roles throughout recent history.

Women in Islam do not lead prayer or give traditional Friday sermons. In larger mosques where women are welcome, they are almost always segregated from men in the back or allocated spaces on other floors with separate entrances and exits.

In Saudi Arabia, a male-dominated interpretation of Islam bars women from traveling or obtaining a passport without the consent of a male guardian. Only this year did the kingdom allow women to drive.

Changes are happening elsewhere. In Tunisia, President Beji Caid Essebsi has proposed giving women equal inheritance rights with men — a much-debated topic around the Muslim world. In the Palestinian territories, Kholoud al-Faqih became the first female Shariah court judge in 2009, in part to help women beset by domestic violence.

Some women are challenging interpretations that state only men must attend traditional Friday prayers. A few have chosen to create their own prayer spaces, like the Women’s Mosque of America in California where women lead the services and female scholars share their knowledge.

The bylaws for that mosque were drafted by Atiya Aftab, who teaches Islamic Law at Rutgers University and is chair of the board at her mosque — a first for a woman in New Jersey. She says moves in the U.S. to expand women’s roles in the Islamic community have sometimes been met with conservative backlash, but the momentum for change seems strong.

In Texas, Muslim women recently formed a group that has investigated and publicized instances of sexual, physical and spiritual abuse committed against women by Muslim community leaders.

JUDAISM
The gender situation within Judaism is markedly different in Israel and the United States, which together account for more than 80 percent of the world’s Jewish population.

The largest U.S. branches, Reform and Conservative, allow women to be rabbis, while the Orthodox branch does not. In Israel, the Conservative and Reform movements are small, and Orthodox authorities hold a near monopoly on all matters regarding Judaism.

One major source of contention: the Orthodox-enforced policy of prohibiting women from praying alongside men at the Western Wall in Jerusalem, the holiest site where Jews can pray. Numerous women protesting the policy have been arrested, and several American Jewish groups were angered last year when Israel’s government backtracked on plans to expand a space where both men and women could pray.

However, there have been moves to expand Orthodox women’s roles in religious life. A Jerusalem congregation, Shira Hadasha, has adopted a liberal interpretation of Jewish religious law that incorporates women’s involvement in services, such as leading Friday evening prayers and reciting from the Torah on the Sabbath.

An Orthodox organization called Tzohar is trying to advance women in roles where social custom, not religious law, has excluded them — such as teaching Jewish law or certifying restaurants’ compliance with kosher standards.

“If Jewish law does not say that something is prohibited, but just because of social or cultural reasons women were not involved, we see no reason that they should not be involved, said Tzohar’s chairman, Rabbi David Stav.

MORMONISM
Women in the Mormon church are barred from being priests, leading local congregations or holding the top leadership posts in a faith that counts 16 million members worldwide.

The highest-ranking women in the church oversee three organizations that run programs for women and girls. These councils sit below several layers of leadership groups reserved for men.

The role of women in the conservative religion, officially named The Church of Jesus Christ of Latter-day Saints, has been a subject of debate for many years, with some members pushing for more equality and increased visibility for women.

The church has made some changes in recent years; women’s groups say they mark small progress. In 2013, a woman for the first time led the opening prayer at the faith’s semiannual general conference in Salt Lake City. Later that year, a conference session previously limited to men was broadcast live for all to watch.

Mormon women are still expected to wear skirts or dresses to worship services and inside temples, but the religion has loosened its rules in recent years to allow women who work at church headquarters to wear pantsuits or dress slacks and to let women serving proselytizing missions to wear dress slacks.

The church shows no signs of budging on women’s ordination. Kate Kelly, the founder of a group called Ordain Women that led protests outside church conferences, was expelled from the faith in 2014.

“We’re in it for the long haul,” said Lorie Winder Stromberg, 66, a member of Ordain Women’s executive board. “I think women’s ordination is inevitable — but I have no sense of the timing.”

HINDUISM AND BUDDHISM
The gender-equality situation in these two Asian-based faiths is difficult to summarize briefly.

Neither has a single supreme entity that enforces doctrine, and each has multiple branches with different philosophies and practices.

In Buddhism, women’s status varies from country to country. In Thailand, a Buddhist stronghold, women can become nuns — often acting as glorified temple housekeepers — but only in 2003 won the right to serve as the saffron-robed full equivalents of male monks, and still represent just a tiny fraction of the country’s clergy.

India’s Sabarimala temple had long banned women and girls of menstruating age from entering the centuries-old house of worship. Some Hindus consider menstruating women to be impure.

The Supreme Court in September lifted the ban, and violent protests broke out after women entered the temple. Earlier this month, women formed a human chain spanning than 600 kilometers (375 miles) to support gender equality.

“The Hindu temples at present have almost 99 percent male priests,” said women’s rights activist Ranjana Kumari, director of New Delhi-based Center for Social Research. “Things have to improve.”

SOUTHERN BAPTISTS
While many Protestant denominations now ordain women, the largest in the U.S. — the Southern Baptist Convention — is among those that don’t. It advocates that women submit to male leadership in their church and to a husband’s leadership at home.

Southern Baptist leaders say this doctrine aligns with New Testament teaching. One passage they cite quotes the Apostle Paul as writing, “I do not permit a woman to teach or to have authority over a man.”

A recent statement from SBC leadership insisted that Southern Baptists “are not anti-woman.”

“However, because Scripture speaks specifically to the role of pastor, churches are under a moral imperative to be guided by that teaching, rather than the shifting opinions of human cultures.”

Cheryl Summers, a former Southern Baptist who has challenged the church to improve its treatment of women, describes this gender doctrine as “tortured logic” — especially given the accomplishments of SBC women in the secular world.

“There’s tremendous cognitive dissonance for a woman of faith who is leading professionally or through volunteer efforts when she experiences the glass ceiling and walls in her place of worship,” Summers said via email.

For the past year, the SBC has been roiled by a series of sexual misconduct cases involving churches and seminaries, prompting some activist women to demand new anti-abuse policies.

(Associated Press writers Aya Batrawy in Dubai, Brady McCombs in Salt Lake City, Ashok Sharma in New Delhi, Ilan Ben Zion in Jerusalem and Grant Peck in Bangkok contributed to this report.)

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COLONISED LABOUR – A Seminar

Histories of unfree work in Queensland

ScoMo’s assertion that ‘there was no slavery in Australia’ (2 June 2020, 2GB radio) is plainly wrong. In the 19th and 20th centuries, abduction, coercion, violence, extreme exploitation and wage theft were constant features of the labour relations imposed on Aboriginal, Torres Strait Islander and South Sea Islander people in Queensland and elsewhere in Australia.

South Sea Islanders loading sugar. SLQ Image 16964 1 John Oxley Library, Brisbane

Why do politicians and conservative commentators continue to deny or downplay this history? Why does this history matter? How can we overturn the legacies of inequality and racism?

Ruby De Satge was known as a jill of all trades when she worked on a remote station called Carandotta in central western Queensland.

Join us for a day of talks and discussion about colonised labour in Queensland, the rich history of industrial, political and legal resistance by First Nations workers, and the significance of this history today.
Speakers
• Dr Jonathan Richards
• Dr Valerie Cooms
• Uncle John McCabe
• Paul Richards
• And more to be announced!
Saturday 27 March 2021
10:00am (for 10:30) to 3.00pm
AHEPA Hall, 126A Boundary Street,
West End
Free event! Gold coin donations welcomed.

Presented by the Brisbane Labour History Association and The Cloudland Collective

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Redcliffe and Caloundra Explorers kicking off again

Redcliffe Explorers

Much media attention has been given in recent weeks to issues of criminal detention, highlighting some major problems to be addressed in Queensland and elsewhere in the country. At our next meeting, on Monday 1st March, the Redcliffe Explorers are privileged to have as guest speaker a Prison Chaplain who will give us some insights into her work with incarcerated adult criminals, and problems associated with ensuring they have adequate support when released from detention. Some members of our group also have experience in this area of ministry, so this is likely to be a very informed discussion. It may also be of interest to those who heard Wayne Sanderson’s recent most informative talk to the Merthyr Rd PCN Explorers group about juvenile justice issues.

We’ll be gathering as usual in the ground-floor Function Room at the Azure Blue Retirement Centre (91 Anzac Ave., Redcliffe 4020) at 6:00 pm. If you’re planning to come but are not a regular attender, it would be advisable for you to contact Ian Brown (mob 0401 513 723 or email browniw5@optusnet.com.au) for advice on accessing the complex.

Caloundra Explorers

Our first Gathering for 2021 will be on Sunday 7 March at 5.30 pm in the Caloundra Uniting Church hall. Our topic will be Discussion, direction and devotion and we will be looking forward and looking back. We will follow COVID safe guidelines and we will be able to enjoy fellowship over a meal. We will need to bring our own meal with no sharing, but we can have tea or coffee.

Our first book study of the year will be Donald Schmidt’s The beatitudes for progressive Christians (cost $25).

“It addresses the current situations of violence, unrest, and uncertainty with the challenges of Jesus’ teaching. The stories and illustrations alone make this book valuable” Reviewer

We are planning six weekly studies from 13 April until 18 May on Tuesday afternoon at the church. If there are sufficient numbers we will have a second group on Thursday afternoon at Margaret Landbeck’s home. We need to know numbers so we can order the books, so please let me know ASAP if you would like to join this book study.

Ken Williamson kwil8377@bigpond.net.au 0438 035 780

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Hang in there! – To our younger subscribers

Rodney Eivers, Chairperson, UCFORUM

19th February 2021

          The UC Forum website continues to draw subscribers from far and wide and it is refreshing to see that some of them recently are of a younger generation.

          One would expect to find doctrinal progressivism being the choice of young people having, as they do, lives of several decades ahead of them. The sad observation, though, is that it is the more mature folk who are drawn to this more open way of fitting religious faith to the 21st century environment. Indeed, to the extent that they are drawn to Christian faith, fundamentalism seems to win in the appeal to the young. An explanation of this contrast may be that thinking, older people, after a lifetime of seeking and expressing a Christian faith, are finding that the suppositions behind orthodoxy do not fit their experience and realities of the current intellectual age.

          But where do young seekers go to find and share experiences of their faith in something beyond orthodoxy?

          In Australia there are actually very few Uniting Churches (or other mainline denominations) which avowedly declare themselves as doctrinally wholly “progressive”. There may be only several in each Australian state or territory. Last week we featured one of them, the Woden Valley Uniting Church in the Australian Capital Territory. There are of course now many congregations that would describe themselves as liberal/inclusive/open and welcoming people who think critically about all they are told. These congregations have many progressive thinkers in them.

          What we do find, however, is that most congregations, perhaps the majority, have one or two individuals with a progressive orientation. Likewise, with the ministers of many congregations, Paul I and I have been surprised, when having a quiet private chat with many church leaders, at how many of them, in confidence, are receptive to progressive interpretations of Christian traditions and of, for instance, the UCA Basis of Union.

          On the right-hand panel of this website, you will find a long list of congregations being attended by our subscribers and these are only the ones we know about. Those congregations and their ministers would value your moral support. They do need to be wary of the guardians of orthodoxy in being too public but in many cases I expect you will find they will be helpful in finding you a niche.

          Perhaps if more young people come along and show their interest in promoting and following the Jesus way in a non-supernaturalist, non-theistic view of the world,       they will come to find warm companionship in many more of our churches.

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Changes at St James Uniting, Curtin, ACT

New name – revised mission.

St James has been one of the original and continuing flag bearers for Progressive Christianity in Australia.

The 10 am service on Sunday 7 February was the last service in that building under the name of St James. It was a time of joy and remembering, and a tribute to 57 years of faith and action. The reflection offered by Simon Clarke as part of that service can be found here.

On 14 February 2021, St James Uniting Church and South Woden Uniting Church merged to form Woden Valley Uniting Church.

The vision and mission statement for the new church is printed below and sets a standard for other congregations aspiring to be progressive.

The formal commissioning of Woden Valley Uniting Church took place on Sunday 14 February, in the hall at the Pearce Community Centre.

The first morning worship service of the newly merged congregation will be at Curtin at 10 am on Sunday 21 February – in person and on Zoom.

The location of morning worship services from March onwards will alternate monthly between Pearce and Curtin.

The range of activities, classes and small small group meetings that have been operating at Curtin up until now will continue – this includes Meditation and Gathering@6.

PROPOSED WODEN VALLEY UNITING CHURCH
VALUES, VISION AND MISSION

As followers of the Way of Jesus, within a Uniting Church congregation, we strive for a church community which is:
• Welcoming and hospitable to all regardless of race, sexual orientation, gender, age,
circumstance or cultural background.
• Loving, compassionate and steadfast in our relationships with each other, supportive in pastoral care and offering encouragement for active participation and lay leadership.
• Honest and accountable to each other and to the communities we serve.
• Inclusive and creative in worship which nurtures faith and strengthens connections with each other, the sacred and the world.
• Serious and honest in our exploration of the Christian faith, respectful of the Bible and
informed by contemporary Biblical scholarship, while allowing room for questioning and doubt.
• Open to learning from other faith traditions, scientific revelation and contemporary
thought.
• Active in our support of our local communities.
• Fearless in advocacy and energetic in action in support of social justice, reconciliation,
peace and wise environmental stewardship, locally, nationally and globally.
• Acting ecumenically with other churches and other faith groups.
VISION
• A vibrant community of faith living out God’s love and acting for the common good to build a just and compassionate community.
MISSION
• To be a welcoming, inclusive, progressive and outward looking Christian community that nurtures spirituality and faith and encourages service.
July 2020

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Seminar: Progressive Christian Network Queensland

Greeting friends in the Progressive Christian Network and other interested people.

It was good to gather with around 30 of us in November. I am not going to re-iterate all the adjectives that have been applied to the past 12 months. However, I do want to say: 

May 2021 mark the beginning of a Tidal Wave of Love, Happiness and Bright Futures.

PCN Explorers meets again on Wednesday 24th February at 10 am at Merthyr Road Uniting Church.

Sorry this is late notice, but I am hoping that you have the last Wednesday of each month as a recurring date in your electronic diary so that you will always have that date free for PCN Explorers. 

I have been wondering how we should start the year. Maybe since we last met together you have had some significant experiences around Christmas, New Year, Epiphany. The world is waiting to see how USA will respond to a new President. We are all waiting for a vaccine against Corona Virus to be available and wondering if it will be shared equally across the globe. The one thing that has been prominent in the news over the past few weeks in Queensland is the Youth Justice System, so I thought we might take some time to be better informed and to think through our response to calls for change. We are fortunate to have amongst our number Rev Wayne Sanderson who has been passionately involved in this area for a long time so I have asked him to share some insights with us on Feb 24th. Here is a little  teaser for the topic and Wayne will give us more background information for us to peruse prior to our session together. 

YOUTH JUSTICE SYSTEM REFORM IN QUEENSLAND

What are we dealing with here?  Start with late colonial baggage which has privileged punishment of offenders until the early 1990s.  Then consider the various circumstances in which 10-18 year old offenders live their lives:  deeply dysfunctional and dangerous families; Foetal Alcohol Spectrum Disorder; out-of-home-care burden; record expulsions from state schools; rural-regional disadvantage; historic substance addiction levels; Aboriginal dispossession and disadvantage; historic fragmentation of government services and interventions; substantial reforms since 2010.  Still want to lock them up and throw away the key?  How about Christian Social Values?  The Common Good?   Let’s discuss on 24 February?

Looking forward to getting together again. Some folk have been extending the fellowship time by having lunch together at Moray Cafe. You may want to consider making this part of your morning out. 

Ross is not able to set up tables and chairs now so if a couple of people could come about 9:50 to help with that it would be appreciated. I am also looking for a few people whop could bring a plate of food to share. When you reply to let me know you intend to attend, could you let me know if you are able to help with morning tea.

I look forward to meeting up again.
Kind regards
Desley Garnett
drgarn@bigpond.net.au
0409 498 403

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The Updated 8 Points of Progressive Christianity

Note: Progressive Christianity is inherently always evolving and progressing. Please take these lightly but seriously. They are not dogma, they are simply a starting point to establish conversations and a foundation of values and beliefs that we have observed Progressive Christians generally share. It’s ok if you don’t agree with all the words or all the parts. We support your authentic path. You can use these in your faith communities and with family and friends to talk about what it means to you to be a Progressive Christian in today’s world. Here is to always progressing!

[from ProgressiveChristianity.com 2020, co-created with Progressive Christian pastors, theologians, scholars and visionaries]

By calling ourselves progressive Christians, we mean we are Christians who…

1. Believe that following the path of the teacher Jesus can lead to healing and wholeness, a mystical connection to “God,” as well as an awareness and experience of not only the Sacred, but the Oneness and Unity of all life;

2. Affirm that the teachings of Jesus provide but one of many ways to experience “God,” the Sacredness, Oneness and Unity of life, and that we can draw from diverse sources of wisdom, including Earth, in our spiritual journey;

3. Seek and create community that is inclusive of ALL people, including but not limited to:

Conventional Christians and questioning skeptics,
Believers and agnostics,
Those of all races, cultures, and nationalities
Those of all sexual orientations and all gender identities,
Those of all classes and abilities,
Those historically marginalized,
All creatures and plant life;

4. Know that the way we behave towards one another and Earth is the fullest expression of what we believe, therefore we vow to walk as Jesus might have walked in this world with radical compassion, inclusion, and bravery to confront and positively change the injustices we experience as well as those we see others experiencing;

5. Find grace in the search for understanding and believe there is more value in questioning with an open mind and open heart, than in absolutes or dogma;

6. Work toward peace and justice among all people and all life on Earth;

7. Protect and restore the integrity of our Earth and all of Creation;

8. Commit to a path of life-long learning, compassion, and selfless love on this journey toward a personally authentic and meaningful faith.

oOo

Featured post

That Creed!

Because the topic of creeds generates so much conversation among progressives I have included here my own notes on the development of the Nicene Creed. Other contributions and critical comments are welcome.

Notes on the Nicene Creed – Paul Inglis 2/02/2021

The Creed of Nicaea was crafted by Eusebius of Caesarea (AD260-340 ). When Bishop of Caesarea he wrote the first history of the (Christian) Church and is consequently recognised as a church historian. His credal document was presented to the Council of Nicaea which had been called by the Roman Emperor Constantine in AD325. Eusebius described Constantine as ‘God’s chosen instrument’ attributing the safe future of the Church to Constantine’s conversion. One can assume the emperor’s influence over the shape and doctrine of the church to have been dominant at that council. Was there a quid pro quo arrangement for church and empire? Both needed each other. Today we can witness the influence of the empire on the structure and culture of the church – designations, organisation, and costume.

Constantine may or may not have been a genuine convert to Christianity, but he certainly had no biblical basis for officiating a theological debate among Church elders. Nevertheless, Constantine brought such theological debate to the most prestigious stage known to mankind – the emperor’s court. Christianity would be marked indefinitely by the political shift and, more importantly, the theological convictions of those men who gathered at the Council of Nicaea.

The Council of Nicaea was called because Arius, a presbyter from Libya, was gaining followers around the empire, teaching, “There was a time when the Son was not.” Egyptian bishop Alexander and his chief deacon, Athanasius, fumed at the teaching. The argument spread throughout the empire, promising to rip the church in two. This council was to close the doctrinal fissure.

Eusebius was enthralled with the teachings of Origen, who, incidentally, has been criticized for 1,800 years for his belief that the Trinity was a hierarchy, not an equality. So, Eusebius was less concerned with Arius’s heresy than the threat of disunity in the church. 

When the council was over, Eusebius was reluctant to agree with its decision even though he had been the architect of the approved creed. He eventually signed the document the council produced, saying, “Peace is the object which we set before us.” But a few years later, when the tables flipped and Arianism became popular, Eusebius criticized Athanasius, hero of the council. He even sat on the council that deposed him. Eusebius was not himself an Arian—he rejected the idea that “there was a time when the Son was not” and that Christ was created out of nothing. He simply opposed anti-Arianism. Perhaps he was upholding free speech and thinking?

The original Nicene Creed of A.D. 325 was much shorter than the one used in churches today. The creed needed to be expanded as time went by and new challenges and theological questions arose from both outside and within the Church.

The original creed read, I believe in one God, the Father Almighty, Maker of things visible and invisible, and in one Lord Jesus Christ, the Son of God, begotten of the Father, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made, who for us men, and for our salvation, came down and was incarnate and was made man; He suffered, and on the third day He rose again, ascended into heaven; from thence He shall come to judge the quick and the dead. And in the Holy Ghost.

The original A.D. 325 version was greatly expanded at the Second Ecumenical Council, also called the First Council of Constantinople, in A.D. 381. This second version is nearly identical to the one still used today. 

First Council of Constantinople, (381), the second ecumenical of the Christian church, was summoned by the emperor Theodosius I and met in Constantinople. Doctrinally, it adopted what became known to the church as the Niceno-Constantinopolitan Creed, effectively affirmed and developed the creed earlier  promulgated at the Council of Nicaea in 325 (Creed of Nicaea). The Nicene Creed was, however, probably not an intentional enlargement of the Creed of Nicaea but rather an independent document based on a baptismal creed already in existence. The Council of Constantinople also declared finally the Trinitarian doctrine of the equality of the Holy Spirit with the Father and the Son. Among the council’s canons was one giving the bishop of Constantinople precedence of honour over all other bishops except the bishop of Rome, “because Constantinople is the New Rome.”

Nicaea did not put an end to the controversies but only gave the parties a new rallying point. Doctrinal debate was complicated by the rivalry among bishops and theologians as well as by the intrusion of imperial politics that had begun at Nicaea. Out of the post-Nicene controversies came that fuller statement of the doctrine of the Trinity which was needed to protect the Nicene formula against the charge of failing to distinguish adequately between the Father and the Son. Ratified at the Council of Constantinople in 381 but since lost, that statement apparently made official the terminology developed by the supporters of Nicene orthodoxy in the middle of the 4th century: one divine substance, three divine persons (mia ousia, treis hypostaseis). The three persons—Father, Son, and Holy Spirit—were distinct from one another but were equal in their eternity and power. Now it was possible to teach, as Nicaea had, that Christ was “of the same substance as the Father”. Although the doctrine seemed to make problematical the unity of God, it did provide an answer to the first of the two issues confronted by the church in its doctrine of the person of Christ—the issue of Christ’s relation to the Father. It then became necessary to clarify the second issue—the relation of the divine and the human within Christ.

The debate about the nature of Christ ensued at the 5th Century councils of Ephesus and Chalcedon. The Council of Chalcedon in AD451 under Pope Leo 1 of Rome produced a settling agreement:

We all unanimously teach…one and the same Son, our Lord Jesus Christ, perfect in deity and perfect in humanity…in two natures, without being mixed, transmuted, divided, or separated. The distinction between the natures is by no means done away with through the union, but rather the identity of each nature is preserved and concurs into one person and being.

oOo

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A New (Nicene) Creed

Some of our subscribers have been discussing creeds. We thought everyone might like to look at this. Does this raise any questions or reactions?

by Don Welch on May 24, 2013

We believe in God,
the creative force that sustains and
nurtures humanity in ways
beyond our understanding.

We believe that Jesus of Nazareth
embodied the power of this force;
extraordinarily able to grasp its meaning,
he revealed this face of reality to us
in his life and teaching.

Because he was human, like us,
through grace and mercy
he offers us access
to this incomprehensible power.

There are forces in our lives
that assault humanity,
that bring suffering, degradation
and death.
Because of the strength of such forces,
Jesus was rejected and killed.
But death did not silence his voice.

Evil will not eradicate the good that
he showed us, a good that
lives in us and through us.

The power of this creative force
is at work in our lives today.
Our forefathers and mothers
gave witness to this source of life and
goodness in their words and deeds.
We, as members of this community
of faith, will likewise give witness
in our words and deeds.

Secure in our faith, we will fear no evil.
When we falter, goodness and mercy
will rescue us.
Beyond our lives, grace will abound. Amen.

First published in ProgressiveChristianity.org at ProgressiveChristianity.org : Nicene Creed (NEW)

oOo

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The self-delusion of white supremacy

by Carl Krieg 29th January 2021 for ProgressiveChristianity.org

In 1841 the German philosopher of religion, Ludwig Feuerbach, wrote that “if birds had a god, it would be the perfect winged creature”. Human beings, like birds, create god after their own image, and the god they create assumes the characteristics of those doing the creating. The modern white Christian church has presented to the world a Savior who is tall, blue-eyed with long brown hair, clean, sporting a long off-white robe, and gazing into the distance. That was certainly the Jesus I grew up with in my childhood church, with the added touch that he was carrying the lost sheep in his arms.

The facts are quite different. Granted that we are speaking in terms of probability, and that Jesus could have been a handsome six-footer with blue eyes, a neat beard and long brown hair, more likely he looked like a typical Jew of his time. This put him at about 110 pounds, 5’1” in height, with a life span of about 40 years. His hair, cut short and reasonably messy, matched a beard of similar description. Forensic experts in 2002, working in conjunction with Popular Mechanics, created what seemed to them to be a likely image of Jesus. He was swarthy, dark-skinned, with hints of Neanderthal lineage and not at all the lithe, fair-skinned, and curly-locked Jesus so prominent in church sanctuaries. Of course, the re-created image was not accepted by all, and continues to create controversy.

Since it is impossible to say with 100% accuracy what the man from Nazareth looked like, we all need to seriously question our own perception. Who is the Jesus we accept, or reject? Are we open to thinking new thoughts, or are we captivated by the past? With the resurgence of white supremacy in the west, it is mandatory that we tear down the false images that command loyalty and instead search for truth. We may not know exactly what Jesus looked like, but we can be reasonably certain what he did not look like.

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Peacemaking

Rodney Eivers

To Brother Mac Campbell – UC Forum 20th January 2021 in response to the posting  2021 – Thinking about Resolutions | Open Discussion on Progressive Christianity (unitingchurch.org.au)

Your thought-provoking ‘Reply’ posting of January 2021 is timely. It is relevant to some discussion I have been in with my colleagues In (SOFiA) about the faith we live by.

Your resolution presumably comes from a life time of experience and it is interesting that it contrasts so differently with mine over perhaps a comparable lifetime. What each of us ends up with depends on our world views and the way from this that we develop the faith which drives us to do what we do – or don’t do.

One of the major divisions of people in this world, I find, is between the optimists and pessimists. To soften the edge of negativity from any grouping into “pessimismistic” people with that inclination have been described to me as “realists”. Your statement, it appears to me would see you putting yourself squarely in the pessimist/realist camp.

Do these orientations come from our inherent nature or do they build up over a lifetime?   A favourite aphorism of mine is that “good judgement comes from experience and we gain experience from bad judgement”.

Anyway, I am an optimist. That leads to my strong focus on being a peacemaker. This is expressed as a philosophy of loving my enemies. For many people this stance is highly impracticable. From what you are saying, it doesn’t get the desired result.

This then raises the question, “What is the desired result?” For you, reconciliation is one desired result. The weakness of this for me is that it takes two to reconcile and those two may or may not agree on what needs to be reconciled. It may also require an underlying assumption of reciprocation and compromise.

To be loving, however, requires only one party, ourselves.  It, of course, incorporates forgiveness. One has a different attitude to one’s adversary if one sees that person as a friend and not an enemy. It means seeking to understand what the other party needs. To identify and meet those needs can very satisfying.

You have linked your conclusion to what Jesus would have done. Of course, we can all quote from the Bible record to support our own view. I am as guilty of that as anybody. If we read the New Testament one way, we see Jesus coming across as a rather cranky fellow. On the other hand, he is also recorded as proclaiming “love your enemies” and also as forgiving his murderers. What we do is take our pick.

One way to examine the validity and relevance of the ethics of Jesus. Is to make a list of virtues which we see as making up a good person. Do they fit what we know of Jesus?  If he seems to have possessed those characteristics which we see as making a good life and society, then we may find him worth following.  If not, we can either go and follow someone else or just depend on our individual experiences and personalities to live day to day.

It would be good to have you outline some of the experiences which have led you to have a somewhat disheartened view of peacemaking. You could spell out the “great cost” of attempts at peacemaking.

Notes:

Count Folke Bernadotte
  1. I trust you will agree that being a peace-maker is not the soft option. Gandhi, Martin Luther King and Count Bernadotte provide some evidence of what a dangerous business it can be. At the personal level I have found that loving my enemies can result in the risk of losing my friends.
  2. I wrote a little article many years ago of how I spent a couple of years pondering the virtues of love and forgiveness as against reciprocation. – give and take.  That is “I’ll only do good things for you if you do good things for me”. 
  • With the current kerfuffle over our relationship with China one might ask as a friend, “What  Does China want?”  Someone spoke with people from China recently. The answer given was that what China wanted from the West was “respect”.
  • I had a little experience this week just after I had written the above notes. The anecdote may illustrate the point I am making.

I have a friend who over the past year or so has kept asking me for money – pretty much on a weekly basis. I give him the money with no expectation that it will be paid back in full. But there is a moral issue in this for me. The money does not matter too much. I can afford to make the gifts. He is adequately catered for financially by his Government benefits. The trouble is that by these gestures of mine he is not learning how to manage his money effectively. I won’t be around for ever to help him out. So last week, despite his pleading I said, “No! No more money until you have paid me back what you owe me.”

Then, a day or two later we were to meet at the church for a routine morning tea. I was a bit anxious, that he would want more money from me or be upset with me for refusing him. I was strongly tempted to avoid him so as not to have the discomfort of his badgering.

But, “No,” I concluded. “This was not the sort of person I wanted to be; nor the way I wanted to operate.” I approached the veranda, noticed him sitting there and “forced” myself to wave a warm welcome. We greeted each other (no handshake with Covid 19 being around) moved into the kitchen and organised a cup of tea. There followed a pleasant full hour of conversation with him as satisfying as it has ever been. There was not one mention of money. I felt buoyed up by this experience of choosing to nurture a friendship and not run away from a potentially difficult situation.

To me this typifies a moral of approaching “enemies” as “friends” which can apply to all relationships right up to international dealings of the major world powers.      

oOo

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Going beyond the rules – Continuing the conversation.

Clarifying my Reflections on Covid 19 in a recent postCovid and me: Do what you are told – Rodney Eivers.

Dear Brigid, Lesley, Margaret and Wayne, and others who have responded to or thought about my recent post.

Thank you for going to the trouble with your detailed and well thought out response to my reflections on the impact of Corona virus and its relation to our decision making in times of national and individual stress. That you have bothered to make a comment I count as a blessing.

I have the impression that some of my commentary may not have been clear, particularly as to where I stand personally. Perhaps I was being a bit too subtle and seeking to be balanced as to how other people might react. One reader – not a UC Forum viewer – took the article as implying my support of the anti-vaxxers approach.  That, I hope you will have recognised, is far from being the case.

So, in further explanation and at the risk of seeming defensive, let me expand a little on some of the content of the article.

First individually:

Brigid:  Certainly, if we are caring people as I assume all people subscribing to this website would be, concern for others matches, perhaps sometimes exceeds our concern for ourselves. One of the points I was making is that unless we care for ourselves in choosing how much risk of infection, we allow we are not going to be of any use to others if we go down with the disease. One is reminded of the safety measures broadcast on any aeroplane flight. “If there is an emergency and you have children you are responsible for, make sure you supply yourself with oxygen before you attempt to meet the child’s needs.” Similarly as we are finding with the catastrophic corona virus situation overseas, if the doctors and nurses are not kept alive with their PPE gear, they are not going to be available to their patients.

Lesley:  Good points there about different courses of action for different situations. One has a greater obligation perhaps to take less risks if one is a middle-aged person with elderly parents in a nursing home as against a man or woman in their early twenties with young children who can drive them barmy when constraints are applied severely to what they may or may not do. And then to your final sentence, how much can we trust the particular authorities we come to be saddled with – more on that below.

Margaret: Following on from my final comment to Lesley, “How much can we trust our governments?” We could have had a Boris Johnson who branded it (initially) I think as a bad case of the ‘flu. Or Donald Trump, “Corona virus goes away with the heat”. It is noteworthy that our relative success in Australia has been because we trusted the technical experts who gained their knowledge through empirical research; not the politicians or the social media postings. The Government medical officers have become such a familiar sight on our screens over the past year that we can recall many of their names, Jeanette Young, Paul Kelly, Brett Murphy, Sutton, Cheng, Chant and so on.  This still leaves us as individuals to “do our own research” and be choosy about the persons or sources we use for our information.

Wayne: To some degree I agree with you. Although this is a matter of opinion (in line with my representation of Maslow) that ultimately (despite the example of risking life in wartime, for instance) survival remains the base need for people in normal circumstances. We have had examples of this in Australia this year when a number of commentators have claimed that the unexpected electoral success of people like Anastacia Palaszczuk and Mark McGowan – perhaps even Joe Biden – occurred because a significant part of the electorate cared more about their physical health than about the health of the economy. From the news reports over the past 24 hours, it seems that this fear has been evidenced in Queensland.  Observations of the streets of Brisbane, including my own at Sunnybank Hills, have shown a remarkably willing uptake of mask-wearing in Greater Brisbane.

General: I hope I have made myself a bit clearer above.  I had originally intended to extend the theme of what I was writing but the posting seemed long enough so I left it at that.

So, I’ll go back to the initial conversations which prompted this reflection.  That is, with the attendance at a crowd gathering or the decision whether or not to hold a church service, I observed a contrast in attitude.  One was that “the Government has been constraining us but now that they have made it legal to take more risks then we might as well take those risks.” The opposite, as touched on by correspondents above is, that “there is still a risk and dependent on circumstances such as age of close relatives, perhaps worry about mental stress of confinement, the need for employment etc, etc. we still have some choice in the matter, whether it is legal or not”.

Then to make the more general point, this applies to other areas of life. Some people wait for the government to say what is right or wrong. Others of us make our own decisions in terms of our own values and may be “ahead” of the government.  Acknowledgement of climate change and environmental pollution are two very live current examples. Many of us in Australia may consider that our governments are too slow to act on alleviating these. We, especially in a liberal democracy such as Australia, still have the opportunity to make up our own minds and do something about it rather than waiting for Governments to give us the green light.

Another application , in the matter, very relevant to this UC Forum is in regard to religion. Orthodoxy (right opinion) lays down the “correct” answer.  Liberal/progressive religion leaves it more open and seeks to live with the questions and fit answers to changing circumstances.

                Again, thank you for your correspondence.  I value it highly.

                                                                                                                                  Rodney Eivers

A PS (Sunday 17th) Having just returned from a holiday on the Sunshine Coast (no mask required) to our suburban Hot spot, Sunnybank Hills, (mask required) and experienced the contrasting environments I would firmly acknowledge with gratitude the strong steps our Australian governments have taken to protect their constituents. To face the daily risk of infection and death that our fellows in other countries have to do must be very demoralizing indeed.

oOo

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What has life taught me?

via Tim O’Dwyer.

A retired senior citizen was asked what sort of changes he was feeling in himself? This was his sage response:

1 After loving my parents, my siblings, my spouse, my children and my friends, I have now started loving myself.

2 I have realized that I am not “Atlas”. The world does not rest on my shoulders.

3 I have stopped bargaining with vegetable & fruit vendors. A few pennies more is not going to break me, but it might help the poor fellow save for his daughter’s school fees.

4 I leave my waiter a big tip. The extra money might bring a smile to her face. She is toiling much harder for a living than I am.

5 I stopped telling the elderly that they’ve already narrated that story many times. The story makes them walk down memory lane & relive their past.

6 I have learned not to correct people even when I know they are wrong. The onus of making everyone perfect is not on me. Peace is more precious than perfection.

7 I give compliments freely & generously. Compliments are a mood enhancer not only for the recipient, but also for me. And a small tip for the recipient of a compliment, never, NEVER turn it down, just say “Thank You.”

8 I have learned not to bother about a crease or a spot on my shirt. Personality speaks louder than appearances.

9 I walk away from people who don’t value me. They might not know my worth, but I do.

10 I remain cool when someone plays dirty to outrun me in the rat race. I am not a rat & neither am I in any race.

11 I am learning not to be embarrassed by my emotions. It’s my emotions that make me human.

oOo

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Covid and Me: do what you are told.

Rodney Eivers, 8th January 2021

As the hours and minutes drew near to 6 p.m. on Friday 8th January 2021, for Brisbane’s short sharp lockdown in response to the corona virus I found myself strangely at odds with some of my family and associates. Given the advertised restrictions, some intended to carry on with a family meal with attendance to the limit imposed by the Government. In discussions with fellow officers of my local church congregation and pondering whether to go ahead with a church service normally attended by people in their 80s and 90s, the question put was not as to whether it was healthy or not but whether the Government would allow it!

Just as we have the contrast between the optimists and pessimists (some would say “realists”) in our society, I am finding a binary in our reactions to the virus.

One group wants clear limitations. You can’t do this or you can’t do that (perhaps grammatically better expressed as “you may do or may not do that”)  seems to be the major hinging point.

From my perspective, with some surprise, I found myself wondering “Hey, what is this all about?” I am not too concerned about what the Government thinks.  I am more concerned about the impact of the virus on me. This being the case it is up to me to decide how I respond in countering its potentially deadly effects.

                Of course, in some respects this puts me at the level of the anti-vaxxers. They are not going to be told what is good for them. But it can work in the other direction, too. That is that, rather than wait for the authorities to make the decisions as to what is safest for me as an individual, I may have the option of doing my own research and using my own experience in deciding what more promising action I might take.

                A specific example of this might be. The Government makes a ruling that it is “all right” to attend a crowded football or cricket match. Do I then say, “Good, it is now my duty to attend the football match even though there remains some potential for becoming infected. Some Governments, indeed,  have actually urged, or paid, for people to go to a restaurant or tourist resort during the pandemic.

“It will help the economy and it is the loving thing to do because it will keep people in jobs” they say.

                Or do I say, “It may be a loving thing to put myself at risk but I can’t be helpful to anybody if I am dead or permanently disabled from the ravages of the disease.

                It all comes down to priorities doesn’t it? What needs come first?

 I am a keen follower of the analysis of needs provided by psychologist Abraham Maslow, and I use this in day-to-day decision-making. Maslow sees the base need to be survival. I touched on this in my earlier article, “Better dead than Red?”

 When survival is assured  we go for security. Beyond  survival and security we give attention  to the more esoteric longer-term aims such as socialising, success and self-actualisation.

                Mind you, we don’t always follow this pattern. Clearly, attending  a football match or dancing at an intimate night club may meet needs having  priority over survival. Millions die in wartime through putting perceived security and socialising ahead of survival.

                So in coping with Covid-19, do we just do what we are told, more or less, or do we use our own informed judgement and experience to favour our individual  survival and thus remain available to play our part in making this world a better place?

oOo

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2021 – Thinking about Resolutions

For your consideration:

New Year

by Roger Courtney 

As we start this New Year we acknowledge the potential for new beginnings – the field of unlimited possibilities. We resolve that we will:

Forgive those who have done us wrong and open the door to dialogue and improved relationships

Promote the inherent value and dignity of every person, particularly those who feel excluded

Promote social justice and compassion, particularly where there is hurt, fear or injustice

Strive for reconciliation and peace

Promote respect for the environment and the inter-dependence of all life

Search for the truth wherever it may lead

oOo

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Prayer as Social Action

Richard Rohr
 The Politics of Prayer
Monday, December 28, 2020   I’ve often said that we founded the Center for Action and Contemplation to be a place of integration between action and contemplation. I envisioned a place where we could teach activists in social movements to pray—and encourage people who pray to live lives of solidarity and justice. As we explained in our Center’s Radical Grace publication in 1999: We believed that action and contemplation, once thought of as mutually exclusive, must be brought together or neither one would make sense. We wanted to be radical in both senses of the word, simultaneously rooted in Tradition and boldly experimental. We believed . . . that the power to be truly radical comes from trusting entirely in God’s grace and that such trust is the most radical action possible. [1] To pray is to practice that posture of radical trust in God’s grace—and to participate in perhaps the most radical movement of all, which is the movement of God’s Love. Contemplative prayer allows us to build our own house. To pray is to discover that Someone else is within our house and to recognize that it is not our house at all. To keeping praying is to have no house to protect because there is only One House. And that One House is Everybody’s Home. In other words, those who pray from the heart actually live in a very different world. I like to say it’s a Christ-soaked world, a world where matter is inspirited and spirit is embodied. In this world, everything is sacred; and the word “Real” takes on a new meaning. The world is wary of such house builders, for our loyalties will lie in very different directions. We will be very different kinds of citizens, and the state will not so easily depend on our salute. That is the politics of prayer. And that is probably why truly spiritual people are always a threat to politicians of any sort. They want our allegiance, and we can no longer give it. Our house is too big. If religion and religious people are to have any moral credibility in the face of the massive death-dealing and denial of this era, we need to move with great haste toward lives of political holiness. This is my theology and my politics: It appears that God loves life—the creating never stops. We will love and create and maintain life. It appears that God is love—an enduring, patient kind. We will seek and trust love in all its humanizing (and therefore divinizing forms. It appears that God loves the variety of multiple features, faces, and forms. We will not be afraid of the other, the not-me, the stranger at the gate. It appears that God loves—is—beauty: Look at this world! Those who pray already know this. Their passion will be for beauty.  

[1] Richard Rohr, from Radical Grace, anniversary edition (December 1999).

Adapted from Richard Rohr, “Prayer as Political Activity,” Radical Grace, vol. 2, no. 2 (March–April 1989).

Franciscan Richard Rohr founded the Center for Action and Contemplation in 1987 because he saw a deep need for the integration of both action and contemplation. If we pray but don’t act justly, our faith won’t bear fruit. And without contemplation, activists burn out and even well-intended actions can cause more harm than good. In today’s religious, environmental, and political climate our compassionate engagement is urgent and vital.

370,000 people now subscribe to Richard Rohr’s daily meditations.

oOo

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A Christmas Reflection – Rodney Eivers

Better Dead than Red?

I was invited to write a story for Christmas for Sea of Faith. Perhaps a liturgy for Christmas religious celebrations with a non-supernatural theme.

I thought about this. No doubt there are many writers who have sought to do this and been relatively successful.

But how redeemable is this supernatural rationale for festivities which remain just as popular and more and more secular as time goes on.  There is a lot that is good about Christmas, particularly in its promotion of a spirit of goodwill in our community and indeed world-wide, whether people are nominally Christian or not.

Some might suggest that the tale as told basically in the Bible books of Matthew and Luke could be classed as a fairy story. If that is so, while being aware of its mythological foundations, we can still get a lot of fun and pleasure from the goodwill that it generates. We can enjoy our Christmas festivities.

Christmas is not a fairy story for the real person whose birth we celebrate; whose life made such an impact on his followers, including the gospel writers, that they turned him into a god. Part of that process was to build up around Jesus of Nazareth the supernatural tales of his conception and birth which are so familiar to us.

But what about the human being behind this? He turned out to be far from the “Gentle, Jesus, meek and mild”; rather a person who took on the Roman Empire and of course got killed for his pains.

And yet in a way he overcame that empire. His legacy lives on in the world-wide Christian community.

How did he do this? He proclaimed a new way of dealing with domination and power. Although it has been corrupted by his later followers and the institutional church his proclamation was “Love your enemies”.  I have not had the opportunity to check this but I understand that the quotations from the relevant passages in Mathew and Luke are given red-letter status by the Jesus Seminar as being probably close to the actual words of Jesus.

Moving ahead in time, in the Courier-Mail of 15th December 2020 we read this extract, quoting federal Australian politician, Barnaby Joyce.

                “Australia needed to figure out what its biggest challenge was. I don’t think it is climate abatement.  The biggest issue facing my children’s lifetime and my grandchildren’s lifetime is how they live in a world where China is a superpower and it is not a liberal democracy.”

Now I am not a fan of Barnaby Joyce’s when it comes to attitudes to the environment nor when he has made taken some probably unwise steps in personal relationships, but I am inclined to agree that on this issue he has a point.

All this warlike rhetoric over trade and armed build up makes me nervous as we slide towards a MAD (mutually assured destruction) climax. It is so reminiscent of the events leading up to World War 2. With MAD, climate change won’t be the prime issue when a good proportion of the human population has been wiped out or severely irradiated.

Hopefully the West and the Communist nations will pause before we get to that point. It bothers me, though, that there seems to be very little public comment about a worst case scenario. The exchange continues, “You can’t beat me.  Mine is bigger than yours”

For hundreds of years despite the major world war conflicts, the world has basked more or less in the pax Britannica or pax Americana*. For Australia, “They have been on our side”.

With China becoming the dominant world power that is no longer going to hold. How are we going to respond to the challenges of that power?  I fear from the current rhetoric that it is war or nothing.

The trade-off for solving our problems by going to war, from the experience of World War 2 is a cost of 60 million human lives. With nuclear weapons the deaths will exceed more than 100 million in a very short time.

Despite the loss of those lives we all cheer the outcome of the second war.  After all, “We won, didn’t we?”

Like so many Australians I cheered the stirring words of Churchill to stick to it and fight on. Despite the deaths of husbands, sons, fathers, daughters it all came out all right in the end! Until I saw the film about Churchill “The Darkest Hour” I had assumed that his way was the only way to go. From that film, though, and later research I discovered that there had, at the time of near invasion of Britain, been rational arguments for negotiating with Hitler. It was very close.  Britain nearly lost that war. We can speculate what the outcome might have been – once again remembering that negotiating a compromise might have saved a good proportion of those 60 million lives.

Whenever I have suggested that there might have been alternatives to war people throw their hands up in horror.  Emotional nationalism takes over “Oh you could never do that. Look what happened to Neville Chamberlain”.

I write this piece because I would encourage readers to enter into some rational discussion of some these dreadful possibilities. I could say more but this is enough for now. If there is any response, I would be keen to continue the conversation. There are very many more implications coming from this point of view than I have touched on here.

So that you can get a grip on the subject let me put it to you this way.

Xi Ji Ping leader of China, the dominant world power, sends a message to the President of a weakened United States

                “We are planning to take over Taiwan. If you try to stop us we shall drop an atom bomb on New York City” in one month’s time”.

My question to you, my reader is, “How would you react and how would you like our Prime Minister and Government to react to such news”.

“What’s this got to do with Christmas?” you may ask.

What I am saying is that perhaps the world has got to the stage when instead of battling  enemies we would do better to learn to love them, the heart of the message of the baby born in Bethlehem.

*Despite the hiccups of Vietnam, and the middle east, Afghanistan and so on, America still holds overwhelming naval power.

Rodney Eivers, 17/12/20

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Rev Don Whebell remembered

Sadly we have to report the death of our good friend and active subscriber to the UCFORUM Rev Don Whebell. I enjoyed our discussions with this former moderator and minister and particularly his strong defence of the Basis of Union of the UCA which he told me was a most progressive mission statement and future focussed document. In his own words:

I never cease to be amazed, inspired, guided by and awe-struck by the Basis of Union each time I read it – or even read bits of it! Its vision for Christian unity is always timely and necessarily provocative. The centre of what inspires me in the Basis of Union is its Christological focus, its timely call to respond to the missional imperative, the Gospel and the call of Christ to mission that is ecumenical.

With the help of Andrew Dutney he used his latter years to produce a wonderful resource that makes the BOU a living set of guidelines for the Church. It is well worth perusing at: Listening to the Basis of Union.

Don’s life journey has been published in Journey online. He wrote his own story too. This is a poignant tale. It includes illustrations and a footnote from his wife Pam.

Don’s own story.

Greatly loved, deeply missed and gratefully remembered.

Paul Inglis

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A conversation about ‘Jesus’

What do you think?

Descriptions of Jesus as ‘the man’ and/or ‘the Son of God’ are at the core of where many progressives find themselves at odds with sections of institutional Christianity. Indeed views differ significantly around the nature of ‘God’ as well. Where did we get our understandings from? How much of what we think is the product of our experiences from within and without church teaching, our interpretations of scripture, our gut feelings, our education and willingness to think critically, our exposure to science, philosophy, history and theology?

Recently Brian Reep posted a brief statement of his thinking, inviting others to post their thoughts. This conversation starter can be found at Reflection on “God”. Wally Stratford (A Long Time to Wait) responded with God’s Reality. Brian came back with:

Jesus was a man (MATH 19:17 )(The Gnostic Gospels ), a peripatetic Wisdom Teacher ( The Gospel of Thomas p 111 ) in the tradition of His time. He has achieved a stature greater than any other human being in the known history of the world. There are , of course , other contenders and a mention of the Buddha   (“work out your own salvation with diligence “) is not inappropriate.

The child Jesus escaped the wrath of Herod when He was taken to Egypt (MATH 2:14 ) and His mission was anticipated by John the Baptist (MATH 3: 1 and 2). From the age of twelve He discussed profound religious issues with the doctors of the temple (LUKE 2:46 ) and they were “ astonished at His understanding and answers”. We do not read much more about Him until He was 30 years old when His ministry began in earnest. By this time He was preaching with “power” (LUKE 4:32) and “ authority” (MATH 7:29) and making the people of the synagogue so angry that they threw Him out of the city (LUKE 4:28 and 29). He became obedient unto God even unto death.

Something utterly amazing had transformed His teaching and actions. He was no longer an Orthodox Jew but a religious revolutionary with a message, initially for the Jews,  but ultimately for the world. This transformation is entirely consistent with having a major mystical experience, probably just before His Ministry began.

So what changed?

The priests , who were once astonished at His understanding, are accused of making His house a den of thieves (MARK 11:17) and they sought to destroy Him (MARK 11:18). More emphasis is placed on love instead of dictating the way people should behave— two commandments instead of ten (MATH 22:37 to MATH 22:40). The people were told to choose forgiveness not judgement (LUKE 6:37) and not to depend on tradition (MARK 7:13). They also ,and this is crucial , were told to choose Truth (JOHN 8:32 ).

Jesus had become inclusive rather than exclusive, He now emphasized the importance of experience over teaching and the universal rather than the particular. We are encouraged to seek the mystical because through that we can know exactly what we are supposed to do. All that remains is to discover what is the best way for you ,I and other people to do it!!!

In the spirit of all that we do at the UCFORUM, Wally has offered a further response not intended to generate conflict in opinion but to add to the conversation and stimulate thinking:

A difficult problem when reflecting on Jesus, lies in the variety of references to him that appear in the gospels. Some of this difficulty is in choosing which of the references might be genuinely from Jesus, and which can be claimed as reflecting the life of the young church in what we deem to be four contexts. As we are aware, the gospel, in its differing accounts, appears some 40-80 years after his death.

I think they often confuse the matter and become less helpful the more we associate Jesus with the church’s declaration of him as Son of God.

This is particularly difficult at Christmas time with the presentation once again of the birth stories in Luke. and Matthew. There is some considerable agreement that in Luke. and Matthew, the first two chapters are a prologue rather than the main event. When they become the main event, as they seem to do at Christmas time, much is lost.

I think Jesus’ answer to John (Luke 7:18-23), allows us to find the focus in which the character of Jesus emerges, allowing the reader to see the divine nature of his life.

Brueggemann [1]paraphrases this response – “Go tell John new life swirls around me. Go tell John that where I am present, impossible things happen. Go tell John that people are switching over to my narrative because they are worn out by blindness and want to see, they are tired with deadness and want to live. Go tell John a new world is being birthed among those who no longer accept dominant notions of the possible.”

“The underlying storyline in the New testament contains an unstated assertion of Jesus as an enabler of presence – a presence shrouded in mystery that continues. … In his time blindness was widespread but Jesus responds, and the blind man discovers a new way for recognizing life (John 9). The Sabbath was enshrined in rules and regulations, but Jesus cut across these, and in doing so placed himself in opposition as he interacted with the man who was unable to help himself (Mk 3:1-5). He was compassionate towards the harassed and helpless, and was also capable of intense feelings of loss, withdrawing from the crowds when hearing of John’s murder (Mt.13:14)”.[2] 

Much of this has been lost or sidelined as believers look heavenward for a glimpse of the Son of God.

Geza Vermes, The Authentic Gospel of Jesus, in response to a question asking, how can we improve our understanding of Jesus, writes: “Look for what Jesus himself taught instead of being satisfied with what has been taught about him”.[3]


[1] Brueggemann. Deep Memory, Exuberant Hope. 13-26.

[2] Stratford. A Long Time to Wait. 59

[3] My copy is in a Kindle ebook – page # uncertain.

If you have some thoughts on this topic, please send it to us by clicking on “Leave a Reply” at the top of this post.

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God’s reality

by Wally Stratford

The four descriptions of God listed by Brian Reeps present interesting possibilities for further reflection. I have chosen to reflect on the first – God is Real. Here it is. Like all reflections it is open to further examination. The He and His are acknowledged as needing change.

“God is Real. He can make his presence known to human beings. All other gods are figments of people’s imagination. That is not to say they have no value.” (Brian Reep)

What does it mean to say something is real and something else is not?

To claim something as real is to say I can see, touch, hear that something, and therefore can visualize it – gather it as a mind picture.

But real comes with more than one expression of something’s actuality. To say that something is real even though not physically presentable, gives voice to a feeling or experience that is personal, and abides within one’s understanding of the something.

Claiming God to be real is an expression associated with belief. The next question asks where this belief comes from, and with regards to God it must be said that “his” being comes to mind as a proclamation from the church.

Belief in God – the claim of God’s reality – is a learned belief, in the first place through the church’s retelling of Christmas stories with their emphasis on ‘baby Jesus’. Indirectly, parents reinforce the story, children being reminded to be good, particularly around Christmas time, if they want Santa Clause to come with gifts.

This has a continuing effect on children, and we may claim, on parents also, who reinforce the child stories with references to Jesus’ goodness and attachment to God as father.

Belief is packaged in many ways, but its foundation is in a learned experience of a ‘real’ God.

The church’s claims, systematized in creeds, is the result of discussions, arguments, debates, and claims that God comes to Christians as the original God of the Jews.

He can make his presence known.

The Genesis story speaks of chaos and order. The chaotic sea is quietened as the wind of God blows over it (Gen 1:1). There is however an alternative reading which says, while the spirit of god… The creator God in this first verse is revealed as a mighty wind and also as spirit. The story continues and when finally, all is prepared, humankind begins to emerge.

 The first glimpse of presence emerges in these Genesis stories of beginnings. The brief word in the story that introduces the notion of presence is found in the one verse that describes the beginnings of humankind. (Gen 2:7). The story tells us that firstly God formed the man out of the dust of the ground. The dusty shape has no life, only a form, so God leans down and breathes into his nostrils and the man lives. This story, as with all stories, requires imagination to hear God say in the breathing “the life of God for the life of humankind.”

From this story we may glean a number of things. Dust as dust is shapeless. It cannot be formed into any shape. It flows but may also be blown away. But humankind emerges from the dust and is given a form. We might even want to claim that it is the energy of God that holds the dust particles together. People’s connection with land is absolute.

There is one essential element for all life presented in this story and that is in the necessity to breathe. Arising from the story, the first breath for humankind, coming from God creator of all, contains an element of the universe – life itself. It is as if, in the action of breathing, a necessity in living, humankind inhales something of the marvel of the universe.

The key is in imagination and specifically in the words “life of God for the life of humankind”. The language of those ancient biblical times makes room for a link between breath and spirit. Can it be said that breath and spirit are of each other and thus constantly present in the life of humankind?

Neither breath, wind nor spirit are controllable, but together they are life. Perhaps it can be said that life itself is a demonstration of presence.

The gift of life is for all, but it does not come with everything in place. It requires unwrapping as do all gifts, and not all gifts are exactly what people want.

Presence contained in the gift of life becomes real when shared between people. Whether ill or well, among people presence is always a possibility.

Figment – a fantastic notion or fabrication.

It is quite false to claim that people’s responses to the spiritual experiences they have recognized in their life are merely figments of imagination.

It can be claimed that all gods, all considered divine, have an imaginative quality. They all belong in stories and along with every human being the stories that are portrayed of life are all of value.

Spirit, earth, people, belong to each other. The differences are religious ones assembled from among the desires to have a God.

Gods and people have lived together on the earth for aeons. Smart[1] takes us back thousands of years far beyond biblical times. Archeologists have unearthed evidence of ancient links between people and gods. Mythology tells of gods as separate beings – in our day god like responses might be discerned among the many activities that awaken passion in lives.

Among many religions, and for my purposes within the church, Gods are named and set apart; separated from those who would seek to worship them. I think it is reasonable to claim that the God of Christians has a beginning in the desert meeting with Moses, and YHWH’s call to free the Israelites (Ex. 3). YHWH showed no face (Ex.33:20-23) and gave no name (Ex.3:14). The people knew presence in smoke by day and fire by night (Ex.13:22). Throughout the biblical story, God is recognized only as spirit presence.

The Israelite experience of God is not the same as the Christian experience of God. Both experiences are imaginative connections through which believers find life. One cannot claim that the Christian God is real any more than one can claim all others as figments.

WBS. Dec. 2020


[1] Smart, Ninian. The Religious Experience of Mankind. Collins/Fount Paperbacks. 1969.

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Pitt Street, Sydney gets a new minister

Wonderful news from Jo Inkpin:

I am deeply humbled and thrilled to announce that I am again being called to ministry in Sydney – as the next Minister of Pitt Street Uniting Church.  This is a wonderful high profile progressive faith community which gathers on Gadigal land in the heart of Sydney’s CBD.   After much reflection and careful discernment with the Uniting Church, Penny and I believe that this is the very best way in which I can serve with others in nurturing faith, love and hope in the next few years (from 1 March 2021) – as well as, very happily, being again close to family in Australia.  I extend my thanks and blessings to all with whom I have journeyed in the past and to those I look forward to joining soon…
I have long been grateful to Pitt St Uniting Church for its prominent prophetic commitments to the core Uniting Church values of seeking God’s justice and compassion, celebrating diversity, and being actively open to dynamic fresh expression of God’s love and truth.  To become a part of its vibrant life is a great joy, particularly in our challenging times.  For as part of the Sydney Presbytery and wider Uniting Church, its members continue to look to the future with a renewing vision for themselves and others. This involves developing as a metropolitan city centre for spirituality and the arts, as well as strengthening Pitt Street’s key role as a fully affirming beacon of hope for the common good.  I am therefore hugely looking forward to life together with all involved.  It is also personally very inspiring to follow the ministries at Pitt St of such liberating leaders as Dorothy McRae-McMahon and Margaret Mayman.

Penny and I are immensely thankful for the rich and diverse Anglican and other ministries in which we have been blessed to serve.  Such love and joy will assuredly continue to flourish in many parts of the Church here and overseas.  However, in our particular Australian context, the time has come for us to move into more creative and truly affirming new life.  We therefore give thanks in this for the generous hospitality of the Uniting Church, for its continuing courageous Christian leadership in society, its distinctive collaborative style of ministry, and its vital part in God’s grace and love.  We rejoice, as pilgrim people, to step out afresh together.
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The Faith of a Radical Christian – Don Cupitt

The Faith of a Radical Christian – theologian, Reverend Don Cupitt is interviewed by Neville Glasgow.

Reverend Don Cupitt speaks about the concept of salvation, the comparison of his view of Christianity to Buddhism, how people view God as perceived through cultural values, and the concept of sin. He then speaks about Jesus as a revolutionary, and “Christian Platonism” – Christianity intertwined with Greek philosophy.

He then discusses the role of the Church in society, and his own personal role within it as a priest. He speaks about the idea of evil, and addresses the question of why God allows suffering – he says human beings are responsible for the world, and that is where change needs to come from. He also talks about miracles, belief, and the need for Christianity to transform from tradition to a ‘new’ Christianity.

The interview concludes with further discussion about his radical views on Christianity which compromised his position in the Church, with some labelling him as a heretic.

Go to:

https://www.ngataonga.org.nz/collections/catalogue/catalogue-item?record_id=174712

[Thank you Tim O’Dwyer for this link]

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Online worship – St Michael’s UC Melbourne

Thanks to Ruth Eldridge for reminding the PCN gathering this week about the wonderful online progressive service each week from St Michael’s in Melbourne. Previous services are also available to view. Also available is the order of service. Enjoy the beautiful music the singer and the worship and message led by Rev Dr Margaret Mayman.

Here is the link: St Michael’s Melbourne.

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Reflection on “God”

Another reflection on the notion of “God” demonstrating the diversity of ideas within this large group. Reminds me of when I surveyed 40 people and asked them to describe God. I received 40 different descriptions:

GOD IS REAL.     He can make His Presence known to human beings. All other                              gods are figments of people’s imagination. That is not to say they have no value.

GOD IS LOVE.     He loves all that he has made and we are required to do likewise.                      Hell is incompatible with a God of love and there will be people of all faiths (and none) in what we call heaven.

GOD IS GOOD.    He has provided a way out of all the world’s problems but we                              have to implement the practical solutions.

GOD IS TRUTH.   The Prophets reveal truth but they are not THE TRUTH. They                                point the way to God.

In short we have to focus on God , with the help of a prophet if necessary, and interpret what the mystical experience reveals wisely.

Brian Reep November 2020

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In Memorium – Noel Preston – My Credo

Olga has kindly shared these thoughts prepared by Noel.

  1. My CREDO is also a poem of GRATITUDE.
    Gratitude for LIFE and the JOY of being part of it all…..
    Gratitude for the influences that have shaped me and for the love of those who have nurtured me…..
    Gratitude for those epiphanies (some mystical, some public encounters, and some serious illnesses) which have been watershed points in my life’s journeys…..
  2. The CREED
    I believe….
    Together with all life forms and the ONE who is the ground of all being, I am part of a GREATER SELF. (“The everywhere God” to some, “the Ground of all Being” to others). As a human being I am one piece in this evolving WHOLE. The family of humanity is the primary community to which I belong, a Community that only flourishes in a culture that is eco-centric (not anthropo-centric). I acknowledge that other human beings may find the way toward union with the Greater Self on
    pathways different from mine. I am content to be known as a Christian if that signifies one who has been formed, and continues to be inspired, in the tradition which owes its origin to the life, teachings and death of Jesus.
    In the evolution of the Greater Self, Jesus of Nazareth is an extraordinary expression of humanity’s vocation to LOVE-AS-ACTION (grounded as he was in his relationship with the ONE he knew as “father”= abba.) When I contemplate life, the beauty of Earth and the glory of the COSMOS, I am aware of suffering, death and arbitrary destruction, but I am also conscious of mystery, compassion and redemptive
    purpose which are at the heart of the Greater Self. When I die, Love lives on and my self will merge into the heart of the Greater Self as do rivers into the sea.
    Therefore…….
    My life’s purpose is best expressed by contributing beneficially to the evolving Greater Self. This purpose is directed toward the sustenance of life in all its abundance. In this quest, Love-as-action in its diverse forms (compassion, tenderness, grace, fairness, justice, care of kin and ecological responsibility)
    is the supreme expression of my life’s vocation.
  3. EPI-LOGUE: living the Creed
    I also believe that how we live is more important than what we believe.
    Living this way is pursuing the pathway to eco-justice which requires caring for Planet Earth and all its life-forms; and promoting social justice in the human community. As human beings we are the cosmic custodians of compassion.
    (First drafted 15/3/2010; Revised 3/2/2020)

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Bringing love and hope to refugees

How to support our progressive friends at the Indooroopilly Uniting Church, Brisbane with their Refugee Clinic and Food Bank which is now battling to meet the needs of 653 adults and 137 children:

Many people have become  aware of the active role  of the Indooroopilly Uniting Church in supporting innocent victims of  cruel federal asylum seeker policies. 

Some have volunteered, others have brought donations of goods and deposited funds. 

No one dreamt it would take more than seven years, yet over 100 men are today incarcerated in a suburban hotel, without freedom, or the right to  work, or  to reunion with close family –  and into their eighth year of indefinite  immigration detention. 

Others, including families are living in limbo, uncertain of their future.  There are standing offers from citizens to accommodate in our community and help  the Kangaroo Point  men, but all we see and hear is political recalcitrancy 

Denied income support, and access to Jobkeeper and Jobseeker because of their immigration status, law abiding people are now in dire straits. It is poverty  and despair like I have never seen.   

They come to the Food Pantry at our church for basic food – rice , cooking oil, bread, milk and whatever fruit and vegetables are collected  from FoodBank in Morningside. With donations, we provide when we can, food vouchers  which grant some dignity to people who have no income .

Do it now!

A DIRECT DONATION by bank transfer is greatly appreciated! 

  • Indooroopilly Uniting Church Parish : BSB  034 063   ACCOUNT   510 468 ***Reference: REFUGEE SUPPORT***
  • OR  post a cheque   made out to:

Indooroopilly Uniting Church – Refugee Support Group     

P O Box 47, Indooroopilly 4068  74 Station Road Indooroopilly 4068

  • OR  post – or drop- in a VOUCHER:

Food- only vouchers from Woolworths, Coles, Aldi, IGA  

  • OR donate  non perishable food   

Volunteers collect perishables from FoodBank  every Thursday

Our church pantry serves the poor, the homeless   and asylum seekers /refugees

Contact details for further enquiries:

INDOOROOPILLY UNITING CHURCH      74 Station Road Indooroopilly

PH 38789535      email:  ipilly@bigpond.com

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More gift ideas or to give to yourself!

A selection from some of our very talented subscribers:

Available in paperback and Kindle from 

amazon.com.

Currently the cheapest way to get a copy is directly from Wally Stratford. However Kindle copy can be purchased from Amazon.com

This book can be purchased at the best price directly from the author at: Noel Kentish

To order:

pelew3@gmail.com

Avaliable from Amazon Kindle Australia.

To order:

email to Firelight Publishers

To order:

Penguin Books

This book is available in print (Morning Star Publishing)  and e-copy (Amazon Australia Kindle)

Where to purchase: 

Spectrum Publications

To order:

Pan Macmillan

To order:

Good Reads

To order:

Good Reads

To order:

Amazon

Available from the author

Available from

Coventry Press

Can be purchased as an e Book through Amazon Australia

Available from

Morning Star Publishing

Available from

Morning Star Publishing

Available from

Amazon Australia

To order:

Amazon Australia

To buy – go to Progressive Christianity.com

Available from Routledge

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What the world needs now and always

The Transforming Power of Love – Richard Rohr

     
Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God. Whoever is without love does not know God, for God is love. —1 John 4:7–8 This is my commandment: love one another as I love you. No one has greater love than this, to lay down one’s life for one’s friends. You are my friends if you do what I command you. . . . This I command you: love one another. —John 15:12–14, 17

Love is perhaps the last thing anyone wants to be reminded of in these days following the election in the United States. Yet our resistance to love is precisely why we need to talk about it! We have strayed so far from love; and yet, love is the essence of who we are, and how we are called to treat one another.

“Whoever loves is born of God and knows God” (1 John 4:7). Unfortunately, many Christians think, “If I read the Bible, I’m born of God; or if I go to church, I know God; or if I obey the commandments, I know God.” Yet the writer of 1 John says it’s simply about loving. Note that the converse is true also: “Whoever is without love does not know God, for God is love” (1 John 4:8). In the Gospel of John, Jesus takes this to its logical conclusion. He does not say, “There is no greater love than to love God.” Instead he says, “There is no greater love than to lay down your life for your friends” (John 15:13). As biblical scholar Allen Dwight Callahan writes of this passage, “Jesus has loved his followers so that they may love each other. Love calls for love in turn. Love makes love imperative.” [1]

The beginning and end of everything is love. Only inside of this mystery of the exchange of love can we know God. If we stay outside of that mystery, we cannot know God.

When most of us hear the word “commandment,” we likely think of the Ten Commandments; that is not what Jesus is referring to here. He speaks of a “new” commandment surpassing and summing up the “ten” of the Hebrew Bible (Exodus 20:1–17; Deuteronomy 5:6–21): “This is my commandment: Love one another” (John 15:17). He also says that the entire law and the prophets are summed up in the two great commandments: to love God and to love one another (see Matthew 22:36–40). Perhaps we don’t want to hear these commandments because we can never live up to them through our own efforts. We’d like to whittle this down to a little commandment, like “Come to church on Sunday,” so that we could feel we have obeyed the commandment and accomplished love. But who of us can say that we have fully loved yet? We are all beginners. We are all starting anew every day, in utter reliance on the mercy, grace, and compassion of God. This is a good example of “the tragic gap” that faith always allows and fills.  

[1] Allen, Dwight Callahan Love Supreme: a history of the Johannine Tradition (Augsburg, Fortress, 2005, 78-79.

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Memorial Service for Noel Preston

A service of remembrance and thanksgiving for the life of Rev Dr Noel Preston will be held this Friday, October 30, at 1:30 pm at West End Uniting Church (Sussex St). The family regrets that, due to COVID restrictions, attendance is by invitation only.

Two venues will offer a public livestream but seats need to be reserved: West End UC hall (book here) and Trinity UC, Marlborough Rd, Wellington Point (book here). Or view the livestream at home on YouTube.

Thanks for the many condolences and comments posted at Replies on the previous post. These will eventually be forwarded to Olga.

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VALE Noel Preston

Rev Dr Noel Preston AM – retired UCA minister, friend and activist in the progressive movement, ethicist, author, educator, academic, eco-theologian and social justice advocate – passed away peacefully at home early this morning with family around him, after a long illness, aged 78.

Our thoughts are with his wife Olga Harris, sisters Adele, Pam and Elizabeth, and children Lisa, Kim and Christopher and the extended family as well as his many friends.

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Checking on our friends

We hope the members of our growing network of progressive thinkers and explorers are all safe and well. Rex Hunt has taken the initiative of inquiring of several of the scholars and practitioners we follow just how they are managing in the Covid crisis.

Here are their responses:

Brandon Scott (USA)

Hi to everyone in Aussie Land, Margaret and I are here in Taos NM in the wonderful house we stayed in last fall. We are halfway through our 5 week stay. We travelled in our quarantine bubble. Things are pretty shut down here, but we get out for walks and short car trips; always something new to explore. 

From the news, some parts of Australia, esp Melbourne have had a hard time. Hope everyone is doing well. 

If Tyche favors us, it looks like our four year nightmare may be coming to an end. Take care and be safe.

Joe Bessler (USA)

Thanks so much for thinking of us! We’re doing pretty well even as cases in Oklahoma are at their highest levels yet and continue to, pressuring hospital staffs. At school we’re doing all online. I’m transitioning from the Dean’s office where I’ve been for the last two years. 

How’s the economy there? Are you all on edge as you move into summer—concerns of fires? Has drought eased? 

We’re all on edge with the election coming up—that Trump is not being utterly rejected, 

And with still a fair chance of winning (and anything can happen in the next couple of weeks), is beyond my comprehension. 

Jack Spong (USA)

How nice to hear from you.  The stroke slowed me down considerably so I live in the past today. I am not depressed. I had a wonderful life and I look forward to what comes next.  Australia was very kind to me and formed many of my happiest memories.  I remember meeting you for the first time in Canberra and being very pleased with your leadership.  That was never diminished by a long association.  Thank you for that. 

Please give my best regards to my friends. I recall them well and with gratitude.

Keep the fight up.  We have much to be proud of.

Jeff Proctor-Murphy (USA)

Thanks Rex! Appreciate the warm thoughts. We’re hunkered down and so far have avoided the virus. Church has been virtual since mid-March and likely ’til Christmas Eve. 

We’re all getting along fine. Love to you and yours!

John Churcher (Britain)

Thanks for the email and for your concern. It is good to hear from you in these challenging times. 

I cannot remember whether or not I told you that although the prostate cancer treatment appears to have been successful there was a very unpleasant side effect in that the radiation damaged the blood vessels in the bowel and I have been bleeding daily for the past year. Things came to a head 3 weeks ago when the GP wanted me to have a blood transfusion but the hospital decided otherwise. Then, almost immediately, having waited 5 months for the second argon beam coagulation treatment [having been told that I would be waiting only 2 -5 weeks….] The consultant who carried out the treatment thinks that he has done the trick… Fortunately I am feeling much better…

Obviously regular preaching ended abruptly in March and so far shows no sign of restarting but lockdown has given me precious time to catch up on all those books waiting to be opened…

I have just finished re-reading Geering’s “Christianity Without God”, brilliant book!

Best wishes to you and hope that you continue to enjoy retirement and stay well away from those Covid bugs – we need you fit and well for a long time yet!

Gretta Vosper (Canada)

Has it not been almost the worst year E.V.E.R? I hope you and Dylis have been staying well. 

Scott continues to work in the long term care facility he’s been at for the past many years. It is a publicly funded one which receives from the local government an additional 2/3 of what the province provides. So they have been able to keep COVID out of the home excepting one staff person whose partner brought it home from a private home that had a staggering number of deaths. Money truly is the root of all evil. The company that owned several of the private homes in which dozens died paid out huge profits to its shareholders in the same quarter. Time to dismantle some of the more egregious corporate laws, like limited liability, for instance.

Imagine me heading off on a rant straight out of the box!!

West Hill, too, has been spared any COVID losses. We did not return to regular meetings when we were permitted to simply because we felt our members were too vulnerable. 

The result has been that we have extended our community reach to the UK, Africa, the US and all across Canada. 

It has been a good thing in that, but we have many seniors who are not able to connect at all. It is like solitary confinement for them. So so so difficult. 

Thank you so much for reaching out… As it begins to warm up there, I hope you are able to avoid the kind of destructive fires that were so devastating last year. 

Wesley Wildman (Aussie in USA)

I’m running along just fine here. Weird times in the USA with weirder to come given the strange election. 

My routines haven’t changed much aside from not traveling. Not sure how much I need to travel anymore, in fact. 

But I miss not connecting with people in person. 

Jerome Stone (USA)

So nice of you to be concerned, Sue and I are both OK.  But I do have trouble getting a wi-fi connection. (Long story.)

We have both voted.  We mailed our ballots.  We think they will get through.  Our daughter’s mailed-in ballot was received.

Been reading Spinoza to stay calm.  He’s half right.

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Thinking about the Unthinkable

Dr Keith Suter AM

[Dr Suter was the author of a scenario planning project for the UCA in recent times.]

We are in an unusual recession. Never before have governments closed down economies for any reason; let alone for a virus that no one had heard of less than a year ago.

Even in the 20th century’s two World Wars, Australia’s economy continued to flourish. One can look at a graph of Australian economic activity throughout the 20th century, and not be able to identify easily where the two world wars occurred on the graph. Factories were kept even busier than usual building tanks and warships rather than (say) cars; there were more workers in the paid workforce because many men had gone off to fight in the war, and women had been recruited from home to work in the factories.

Now virtually every national economy has declined and the world is in an economic recession. There is even speculation of a depression dragging on for some years.

Australia’s unique record as the economic “wonder downunder” has vanished. It had the world’s longest consecutive period of economic growth (29 years, when most economic cycles only run for about 7-10 years). Even if prompt action has spared Australia the tragedy we see in the US and parts of Europe, Australia is being dragged down by the rest of the global economic decline. Our major trading partner – China – for the first time in many decades has not published any prediction on its annual economic growth target; it wants to avoid the embarrassment of being wrong.   Thinking about the Unthinkable   Scenario planning is about encouraging clients to think about the unthinkable – to encourage them to think outside their usual comfort zones. The future is rarely simply an extension of the present. There are always twists and turns as we lurch forward in time.   A common factor in much of the COVID debate has been an unwillingness to think about the unthinkable. For example, an early response was that it was simply a form of ‘flu, or that it was going to kill off people – usually the elderly – who were destined to die in winter anyway. Similarly there were expectations of a vaccine coming quickly to market and so we could get back to “normal” by early 2021.   There has been a consistent under-estimation of COVID’s impact throughout this year.   Many Australians will look back to February 2020 as the lifetime highpoint of their wealth. Retirees in particular will find that COVID has cost people the chance to recover assets. There will eventually be improvements in the economy but they may come too late for many older Australians.   What is the Shape of the Recession?   Economists talk of LUV when discussing economic downturns.   An “L” shaped downturn sees a sharp collapse and a very long period of low economic activity. The Great Depression which ran for much of the 1930s is the standard example.   A “U” shaped downturn is a sharp downturn, a few years of low economic activity, and then a return to a healthy economy.   A “V” shaped recession is a sharp decline, little time spent at the bottom, and then a strong bounce back. Most politicians are expecting that shape. For example, government relief programmes were set about six months – just enough to tide people over until the economy bounced back.   I don’t share that “V” shaped optimism, I think the current crisis is going to be longer and deeper than the politicians would like to assume. I therefore expect a “U” shaped recession (while not excluding an “L” shaped one).   LUV have now been joined by “K”. This is a sharp downturn and then two separate subsequent developments. On the one hand, some people will emerge from this recession richer than ever because they can make money in the recession (such as food delivery company CEOs), while others can buy distressed assets (like vacant, repossessed homes) at reduced prices.   On the other hand, many people will find it even harder to survive in the future. Many young people come into that category. They are now missing out on their initial employment opportunities and may be overlooked when the economy recovers because employers will pick the even younger set of employees entering the jobs market. A person who has been unemployed for several months risks becoming unemployable.   A “K” shaped recession will further erode social cohesion and could lead to social unrest.

Nothing Lasts Forever
Recessions end. That is a fact of life. We may not know when, and economists differ as to how. But we know that eventually economic activity will pick up again.   The previous great pandemic – the “Spanish” ‘flu of 1918-9 – killed as many people (if not more) than World War I (1914-8). This was followed by the Roaring Twenties – immortalized in the movie The Great Gatsby.   But the world of the 1920s was different from that of the previous era. The post-COVID world (or at least a world in which we have learned to live with COVID) will be different. The economy will have changed, such as increased working from home and greater use of “gig” employees.   COVID has reminded us that there will always be unpredicted events and so we need to have the capacity to deal with uncertainty. Hence my interest in scenario planning. There is a need to think like an entrepreneur and to look for opportunities, and these can emerge from scenario planning.   Therefore, we need to be ready to think about the unthinkable, be resilient, and to look for opportunities.   Keith Suter  

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From St Francis to Pope Francis – progressive thinking

ENCYCLICAL LETTER FRATELLI TUTTI
of Pope Francis
ON FRATERNITY AND SOCIAL FRIENDSHIP

3rd October 2020

Let us dream, then, as a single human family, as fellow travelers sharing the same flesh, as children of the same earth which is our common home, each of us bringing the richness of his or her beliefs and convictions, each of us with his or her own voice, brothers and sisters all.

1. “FRATELLI TUTTI”.[1] With these words, Saint Francis of Assisi addressed his brothers and sisters and proposed to them a way of life marked by the flavour of the Gospel. Of the counsels Francis offered, I would like to select the one in which he calls for a love that transcends the barriers of geography and distance, and declares blessed all those who love their brother “as much when he is far away from him as when he is with him”.[2] In his simple and direct way, Saint Francis expressed the essence of a fraternal openness that allows us to acknowledge, appreciate and love each person, regardless of physical proximity, regardless of where he or she was born or lives.

2. This saint of fraternal love, simplicity and joy, who inspired me to write the Encyclical Laudato Si’, prompts me once more to devote this new Encyclical to fraternity and social friendship. Francis felt himself a brother to the sun, the sea and the wind, yet he knew that he was even closer to those of his own flesh. Wherever he went, he sowed seeds of peace and walked alongside the poor, the abandoned, the infirm and the outcast, the least of his brothers and sisters.

WITHOUT BORDERS

3. There is an episode in the life of Saint Francis that shows his openness of heart, which knew no bounds and transcended differences of origin, nationality, colour or religion. It was his visit to Sultan Malik-el-Kamil, in Egypt, which entailed considerable hardship, given Francis’ poverty, his scarce resources, the great distances to be traveled and their differences of language, culture and religion. That journey, undertaken at the time of the Crusades, further demonstrated the breadth and grandeur of his love, which sought to embrace everyone. Francis’ fidelity to his Lord was commensurate with his love for his brothers and sisters. Unconcerned for the hardships and dangers involved, Francis went to meet the Sultan with the same attitude that he instilled in his disciples: if they found themselves “among the Saracens and other nonbelievers”, without renouncing their own identity they were not to “engage in arguments or disputes, but to be subject to every human creature for God’s sake”.[3] In the context of the times, this was an extraordinary recommendation. We are impressed that some eight hundred years ago Saint Francis urged that all forms of hostility or conflict be avoided and that a humble and fraternal “subjection” be shown to those who did not share his faith.

4. Francis did not wage a war of words aimed at imposing doctrines; he simply spread the love of God. He understood that “God is love and those who abide in love abide in God” (1 Jn 4:16). In this way, he became a father to all and inspired the vision of a fraternal society. Indeed, “only the man who approaches others, not to draw them into his own life, but to help them become ever more fully themselves, can truly be called a father”.[4] In the world of that time, bristling with watchtowers and defensive walls, cities were a theatre of brutal wars between powerful families, even as poverty was spreading through the countryside. Yet there Francis was able to welcome true peace into his heart and free himself of the desire to wield power over others. He became one of the poor and sought to live in harmony with all. Francis has inspired these pages.

5. Issues of human fraternity and social friendship have always been a concern of mine. In recent years, I have spoken of them repeatedly and in different settings. In this Encyclical, I have sought to bring together many of those statements and to situate them in a broader context of reflection. In the preparation of Laudato Si’, I had a source of inspiration in my brother Bartholomew, the Orthodox Patriarch, who has spoken forcefully of our need to care for creation. In this case, I have felt particularly encouraged by the Grand Imam Ahmad Al-Tayyeb, with whom I met in Abu Dhabi, where we declared that “God has created all human beings equal in rights, duties and dignity, and has called them to live together as brothers and sisters”.[5] This was no mere diplomatic gesture, but a reflection born of dialogue and common commitment. The present Encyclical takes up and develops some of the great themes raised in the Document that we both signed. I have also incorporated, along with my own thoughts, a number of letters, documents and considerations that I have received from many individuals and groups throughout the world.

6. The following pages do not claim to offer a complete teaching on fraternal love, but rather to consider its universal scope, its openness to every man and woman. I offer this social Encyclical as a modest contribution to continued reflection, in the hope that in the face of present-day attempts to eliminate or ignore others, we may prove capable of responding with a new vision of fraternity and social friendship that will not remain at the level of words. Although I have written it from the Christian convictions that inspire and sustain me, I have sought to make this reflection an invitation to dialogue among all people of good will.

7. As I was writing this letter, the Covid-19 pandemic unexpectedly erupted, exposing our false securities. Aside from the different ways that various countries responded to the crisis, their inability to work together became quite evident. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all. Anyone who thinks that the only lesson to be learned was the need to improve what we were already doing, or to refine existing systems and regulations, is denying reality.

8. It is my desire that, in this our time, by acknowledging the dignity of each human person, we can contribute to the rebirth of a universal aspiration to fraternity. Fraternity between all men and women. “Here we have a splendid secret that shows us how to dream and to turn our life into a wonderful adventure. No one can face life in isolation… We need a community that supports and helps us, in which we can help one another to keep looking ahead. How important it is to dream together… By ourselves, we risk seeing mirages, things that are not there. Dreams, on the other hand, are built together”.[6] Let us dream, then, as a single human family, as fellow travelers sharing the same flesh, as children of the same earth which is our common home, each of us bringing the richness of his or her beliefs and convictions, each of us with his or her own voice, brothers and sisters all.

CHAPTER ONE

DARK CLOUDS OVER A CLOSED WORLD

9. Without claiming to carry out an exhaustive analysis or to study every aspect of our present-day experience, I intend simply to consider certain trends in our world that hinder the development of universal fraternity.

SHATTERED DREAMS

10. For decades, it seemed that the world had learned a lesson from its many wars and disasters, and was slowly moving towards various forms of integration. For example, there was the dream of a united Europe, capable of acknowledging its shared roots and rejoicing in its rich diversity. We think of “the firm conviction of the founders of the European Union, who envisioned a future based on the capacity to work together in bridging divisions and in fostering peace and fellowship between all the peoples of this continent”.[7] There was also a growing desire for integration in Latin America, and several steps were taken in this direction. In some countries and regions, attempts at reconciliation and rapprochement proved fruitful, while others showed great promise.

The complete encyclical is available at: Fraternity and Social Friendship

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Book Review: The Complete Gospel Parallels

by Arthur J Dewey and Robert J Miller

Synopses of the Gospels: Matthew, Mark, Luke, John, Thomas, Peter and other gospel fragments and the reconstructed Q Gospel.

Reviewed by Paul Inglis for the UCFORUM

The Complete Gospel Parallels features the new and expansive Scholars Version translation from the Jesus Seminar at Westar Institute, which has been thoroughly revised and fine-tuned to facilitate the precise comparison of parallel passages, using consistent English for the same Greek and different English where the originals vary. The Complete Gospel Parallels lucid translation, its easy-to-use format, and its broad range of gospel materials is for the serious reader who wants to be informed by material that has come to light with the discoveries of the many non-canonical writings and work of cutting-edge scholarship at Westar, the academy that has generated a great deal of material from well-known progressive thinkers like Borg, Crossan, Spong, Wink and many more.

As someone who has been frustrated with the conflicting and often poorly argued commentaries of translations from the original Greek and absence of speculation about redaction and interpretation of the scriptures over many years, this book fills a great chasm. It deals with the material that has parallels in eleven known gospels and in doing so presents a strong argument for treating a lot of the non-canonical material as reliable sources for confirming many of the sayings of Jesus. At the same time it gives credence to a moderate re-interpretation of some of them. It also give insights into early Christian literature styles. For instance, the Gospel of Peter is an early passion gospel with important differences from the other passion narratives. It may have been the forerunner of the canonical passion and resurrection stories.

I have been able to come to a better personal understanding of Jesus thinking because I can now distinguish the historical Jesus from the Christ of faith using the tools in this book. The addition of other gospel writings to the lexicon of the biblical gospels gives more insights into the views of Jesus time. For instance, the fragments of the Gospels of the Hebrews and the Nazoreans represent distinctive ways in which Jewish Christians interpreted the Jesus tradition while offering parallels to the familiar Matthew, Mark, Luke and John. Poring over the ‘parallels’ is interesting!

Recommendation: One for the serious reader of scripture.

Available through Amazon Australia in paperback format.

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Book Review: Man with an Attitude

A Handbook of Life Challenges from the Jesus Story: a personal growth and parenting guide.

Eugene Stecher

Comment by Greg Jenks, Dean Christ Church Cathedral Grafton, NSW: Stecher gives us a helpful way to approach the life of Jesus. Paying attention to attitudes which Jesus advocated and practiced offers a fresh entry point for people seeking to draw on his legacy for their own lives today. A useful handbook for both religious and non-religious alike.

The author: Gene Stecher began his career in ministry as a United Methodist pastor; he also eventually assumed responsibility for training those who answered the phones of a community telephone Helpline. In time he entered the field of Clinical Counseling Psychology, specializing in family counseling and custody evaluations. He is currently retired from the practice of licensed psychology in Pennsylvania.

Review by Paul Inglis:

Gene recently sent this book to me and I enjoyed two days of intense reading what is a very interesting and practical guide for anyone wanting to learn about and/or adopt the life changing attitudes and teaching of Jesus as their raison d’être.

Following the great work of the Westar Institute’s Jesus Seminar and the development of the Scholar’s Version of the Bible, Stecher has focused on eight attitudes of Jesus:

  1. Make your life count
  2. Practice goal-oriented passion
  3. Be other-centred in relationships
  4. encourage the powerless
  5. Use your money for unselfish purposes
  6. Be flexible in the use of tradition
  7. Replace anxiety with trust
  8. Take on outreach responsibility

He uses the authentic historical teachings and events compiled by biblical scholars of the Jesus seminar looking at 1500 sayings. The primary sources are the canonical Gospels as well as the Gospel of Thomas discovered at Nag Hammadi in 1945. Stecher has assigned this material to an attitude complex according to the degree of reliability for clear interpretation. Some verses are assigned by ‘educated guess’ because of limited comparing evidence; others verses have reasonable contextual evidence to make the discernment of an attitude more reasonable; and other verses have copious length and consequently interpretations are more transparent.

Amateur scholars, like myself — as well as qualified and experienced practitioners will gain a lot from Stecher’s work. In the words of the author:

Rather than having information about the Jesus of history overwhelmed by the Christ etermal life story, maybe we would get more balance in the form of hearing more sermons and Christian education lessons on the esential Jesus and have more interest in adapting Jesus’ attitudes to our own lives.

This is a workbook for everyone – the general populace, laity and pastors including those who have committed their lives to following Jesus and want their lives to have the integrity of an authentic understanding of the attitudes of Jesus, the greatest teacher.

Recommended.

Available in paperback and Kindle from amazon.com.

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Artificial Intelligence

The Social Dilemma and the Human Question

The Social Dilemma and the Human Question

Nathan Mladin writing for Theos (Theos Think Tank UK)

Nathan is Senior Researcher and Relationship Manager at Theos. He holds an MTh and PhD in Systematic Theology from Queen’s University Belfast and is the author of several Theos publications, including ‘Religious London: Faith in a Global City’ (with Paul Bickley), ‘Forgive Us Our Debts: lending and borrowing as if relationships matter’ (with Barbara Ridpath), and a chapter on Václav Havel in ‘The Mighty and the Almighty: How Political Leaders do God’ (Biteback, 2017).

Natan Mladin argues that Netflix docu–drama ‘The Social Dilemma’ reminds us that we are not autonomous as we think we are. 23/09/2020

The revelations from the FinCEN files, the debates over Ruth Bader Ginsburg’s replacement at the US Supreme Court, and the second wave of COVID–19 infections are the main stories at the time of writing. In this context, a review of a Netflix docu–dramatwo weeks after its release, might seem ill–timed and somewhat frivolous. And it would be, were it any other documentary than The Social Dilemma, which highlights an issue that runs deeper, and is as pressing as any news story of the day: the damage that social networks and the tech companies that shepherd them are doing to us, individually and as a society.  

It’s a familiar story – how the tech industry, and social media companies in particular, for all the good they have brought to our lives, have made us more distracted, more anxious, more isolated and depressed, more outraged and polarised. Addiction, fake news, election hacking, viral conspiracies are just a few of the many unsavoury phenomena linked to our culture’s social media dependence. While the broad outline of this story is known, it’s how the story is told that makes The Social Dilemma essential viewing – through the voices of industry insiders, former tech executives, engineers, and other experts, and, crucially, by lifting the bonnet on the business model as the root cause of what seem like disconnected problems.

An hour and a half of interviews, graphs, animation and drama add up to a bracing and sobering exploration of how social networks have wreaked havoc on our mental health, unravelled the social fabric, and undermined the premises of our democracy.

Tech companies, the film makes clear, are in an arms race for our attention. The digital environments in which we are immersed day in day out are meticulously designed, to the finest details, with this singular purpose in mind: to keep us ‘engaged’ for as long as possible – scrolling, sharing, liking, posting etc. And everything we do, online and increasingly offline, is tracked or surveilled; from the obvious to the creepy: the things we post and share, but also our typing speed and rhythm, our scrolling and clicking patterns, the time we spend looking at an image, and so on. All this ‘behavioural surplus’, as Harvard professor Shoshana Zuboff calls it[1], is aggregated and fed through powerful machine learning tools, which then churn out highly accurate models and predictions of our behaviour. It’s these models and fine–tuned predictions that are sold off to the highest bidders, mainly advertisers. It’s become a bit of a cliché to say it, but it’s still true: “If you’re not paying for it, you are the product”, or, as Zuboff puts it, the raw material.

The cycle is relentless and self–reinforcing. With every click and scroll we are unwittingly training the opaque algorithms behind the platforms to ‘know us better’, to predict and ultimately alter our behaviour – what we desire and fear, what we believe or distrust, and – most importantly for the advertisers – what we purchase.

The Social Dilemma, directed by Jeff Orlowski, compellingly shows the logical ramifications of this business model – the alarming increase in depression, self–harm and suicides, particularly among young girls, the increasing difficulty of civil democratic deliberation, conspiracy theories spreading like wildfires, election hacking and so on. It makes for a sobering watch that calls for swift action, chiefly tighter regulations for the tech sector if not a complete overhaul.

The case for the damage being inflicted by social platforms is overwhelming, but what intrigues me is how blasé or resigned most people I’ve spoken to about this topic are.

There are many reasons for this. Sheer ignorance of the facts – how it all works and what’s really at stake – is one. The Social Dilemma should help remedy this (there is also a whole raft of books published on the topic in the last ten years – see, for example thisthis, and this). Our addiction to convenience and ‘free’ is another. Thirdly, one shouldn’t underestimate Google’s and Facebook’s sustained efforts to get us off the scent.

But I think there’s an even deeper reason: a particular picture of ourselves, as ‘brains on a stick’, fundamentally autonomous, fully rational, and firmly in control, is holding us captive. While this hubristic conception of human beings – what some refer to as the ‘modern subject’ or ‘sovereign individual’, with roots in Renaissance humanism and Enlightenment thought – may have succumbed in academic discourse some time ago, slayed by post–structuralist literary theory, neuroscience, cognitive and social psychology, alas, it endures, in zombie–form, in our collective consciousness. We simply don’t like to believe we can be manipulated into anything, be it clicking funny cat videos, checking our phone for the millionth time or purchasing yet another jumper.

This is increasing our vulnerability and making us even more susceptible to the dark magic of algorithmic manipulation and control. And the bitter irony is this: because of this false picture, while everyone worries about the Terminator–like AI coming down to overwhelm human strengths in the future, algorithms are already here, overwhelming our weaknesses.[2]

Seen in this sombre light, The Social Dilemma is an important prompt to return to a more rounded and humble conception of ourselves; to recognise, amid mounting evidence, that we are not as strong, as free, as rational as we think we are. This, I suggest, is a crucial step, moving away from a technology that is shrinking our humanity, towards a technology that is truly humane.


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[1] Shoshana Zuboff, The Age of Surveillance Capitalism: The Fight for a Human Future at the New Frontier of Power (PublicAffairs, 2019).

[2] Nicholas Thomspon, ‘Tristan Harris: Tech is “Downgrading Humans.” It’s  Time to Fight Back’, Wired, 23.04.2019, https://www.wired.com/story/tristan-harris-tech-is-downgrading-humans-time-to-fight-back/

Image: DODOMO/shutterstock.com

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Personal Peace and Power

A Guidebook to Life – Maxwell Dodd

First published 2013 – renewed 2020

A thought to start with…
You have wings. You can fly. You can be utterly peaceful,
happy and strong. Your existence can be Life Written Large.
The principles of successful living are very simple. Read on
and be blessed – enormously.

The journey of living for many of us is a time of grief and pain
and dislocation. Extraordinary difficulties seem to be our
natural state and we are pushed and pulled and pummelled
from all directions. What follows is a small work of daily
meditations to be used to find in that healing practice the
solution to our burdens and the resuscitation and comfort
which we may be seeking.

I am satisfied that our lives can be overwhelmingly happy and
complete and that they can reflect order on scales that we may
not dare imagine. I am convinced, however, that the price of
such blessing is one that may be too high for some of us. We
have been overwhelmed by the pressures of the world around
us to “conform” and we may have become afraid of the
pejorative descriptions of difference. Our due obedience to the
temporal gods of rationalism and its allies of materialism and
consumerism damages us greatly. The servants of Mammon
find it hard to appreciate that the solutions to all confusions lie
in seeking richer visions of our potential and experience.
Now that I am what is called so patronisingly a “senior citizen”
– I see only an admittedly rather late state of youth! – I find
myself compelled to offer the wisdom of the years to those less
blessed with grey (or little or no) hair or damaged skin. Those
insights will provide us with the comfort we seek. What I have
found as I enter my eighth decade is that in a very relaxed
Buddhist vision of total living can be found a simple guidance
to healing and re-construction second to none. That insight is
one which seeks our restoration within ourselves by regular
and disciplined meditation which will guide us to a gentle loss
of egotism and an ever-growing trusting acceptance of the
nearest other, whoever he or she may be. Those criteria will be
found to offer the transformation we seek – drug-free, and
sweetly fulfilling and yet of an easy timeliness.

What I am offering is the remedy offered so it seems by all who
have found deeply satisfying solutions to the riddles of our
existence. It is an easy and gentle understanding of man that is
mystical and which sees the individual as a universe of
potential awaiting its release and satisfaction. It is not a
religious answer. It rejects, indeed, belief systems as otiose and
likely to damage by stultifying and enslaving. Deep within
ourselves and accessible to the timeless journey of meditation
in solitude, silence, stillness and the emptying of the mind, is a
very sweet and simple quality of serenity and enablement and
invigoration that the Greater seems to offer as its own
definition of itself in action. That others will not understand
and may indeed perhaps criticise those making the spiritual
journey will sadden but it must not be permitted to diminish
the courage and conviction of the spiritual explorer. I am here
however to say that a life-long experience of meditation will
provide us with rewards of inestimable value. We shall be the
ones described by St. Paul as “more than conquerors.” The
world will see us for what we have done and some will even
seek our advice and support – which we must give as
unconditionally as endlessly.

I see such difficulties in so many lives. There are those for
whom the day-to-day of life is a seemingly constant challenge
of grief and dislocation. Pain and sadness, it has to be said, do
enter our lives and so often from quarters from which we least
expected such things. This small work presents solutions of
great effectiveness and yet of surprising naivety.

We are, as individuals, of the vastness and immensity of the
Greater or the Universe – and of its spaciousness of soul and
heart. We find that we are as individuals important and that
our destiny lies in all that is creative and constructive. Our
potential is infinite and our duty is to lead lives that reflect not
merely our capacity to be enhanced but the Infinite that
conferred such qualities upon us. The tragedy of men and
women of the early 21st century is that, in denying the religious
traditions that are embedded within our Western culture, we
are cutting ourselves off from our origins. We are in need of a
spiritual re-birth. Our challenge is harder with our rationalism
and our materialism and our failure to seek any inward life.
We have lost our roots in our cleverness and our failure to take
a larger view of ourselves and our suffering is substantial.
Alcohol and drugs and riotous living only make our pain
greater. Our simplest and most reliable remedies are too easily
discarded.

It is necessary for us again to discover that the way home is
within us and that the essence of the Greater and Infinite and
its enormousness are to be found only by gentle and
time-consuming enquiring. We are to find in the language of
the Christian theologian that God, the Transcendent, is, also
and equally, immanent. We are to discover not something new
and different but what has lain inside us from the time of our
conception – our very origins.

We are of that Transcendent and Immanent and its very
completeness lies at our “core” or “centre.” Psychologists
would use the terms “fully functioning” or “self-actualising” to
denote the attainment of a rarely met wholeness. Quite a
challenge but utterly worthwhile.

None of this is for the faint of heart. It is the spiritual
equivalent of the experience of the athlete who has trained for
years for a possible gold medal or an international
championship or of the musical prodigy whose hours were
filled with seemingly endless and at times unproductive
practice or of the student whose doctorate came after years of
“hard slog.” The virtuoso of the soul will find few who
understand but his inner compass will be clear and
unambiguous. That solitary patient explorer will find however
such joys and satisfactions as will reward as little else can and
an experience of very rich living will follow. He (or she) will
have found the source of what is at the heart of good living.
The Western mind for which this work was conceived will
almost certainly be concerned with procedure – “How do I go
‘within’?” The answer is simple – “meditation.” It is however
a process, for all the traditional pictures of those sitting in the
so-called asana position, that is as personal and as varied as the
individuals who will seek its blessings. A better point of
practice will be solitude, silence, stillness and the emptying of
the mind. Physical relaxation and a comfortable sitting
position (probably in a chair with feet squarely placed in front
of the sitter about 15 to 18 inches – 40 to 50 cm. – apart) with a
straight back and open shoulders are imperative as will be the
slowing of the breath to reduced inhalations and exhalations
but these are only points of guidance. The fact that any
individual is making the effort to slow down will be itself a
start to the gentle, incremental process of healing and
re-construction and the practice should be followed without
any regard to time or reward. It is equally important to allow
the wild fluctuations of the mind but to realise that all that
turbulence will steadily quieten if only the sitter does not react
to it. The meditation that follows for Day 19 makes the
observation of the one sitting on the roadside undisturbed by
all that passes. This is the perfect metaphor and the steady
serenity of such a measure of non-involvement is the reward of
the months for the singular effort of quietness and detachment.
As time goes on, however, the searcher (and the responsibility
of the search is his or hers alone) will find that he or she has
come to a point where the celebration of meditation will be as
necessary a part of the day as eating or bathing. A Zen guide
has observed that “eating is Zen” or “walking is Zen” – the
experience is all-consuming and equally generous.

I have nothing to sell and in a sense nothing to offer. The
journey being recommended is of the individual in his or her
own terms – and life-long and constant. All responsibility and
all reward are thrown back on the individual. Modern
nostrums about “communities” have nothing to offer here at
all. It is of you and in your own personal terms. You will find
that whatever the problems of living may be, their dominance
and the painful consequences of their thrall will slowly lift –
even if the external disturbances continue. The Buddha was
emphatic that what he was offering by his wisdom (and it was
a totally practical guidance on peace of mind and completeness
of living) was not an easy life but a capacity to deal with
oneself that made life easier. His was an entirely pragmatic
guidance on a quality of calm and tranquillity that could cope
with the oscillations of life, however substantial they may be,
successfully – by remaining untouched by them. You can find
a peaceful centre to the storm, however strong the gales and
intense the downpours, and cope and have victories
accordingly. This is the thrust of all that is set out in this little
work. This is true “wakefulness” – some may want to call it
“mindfulness.”

Wholeness, strength, imperturbability, and simple ease of
living can be yours. Read on and be deeply blessed. But
remember the journey is for you within yourself and for your
commitment to the other in acceptance of all that other is or
may be – simple compassion and benevolence.

By way of further guidance, I am presenting a borrowing for
whose inclusion in this small opus I make no apology. What
has gone before is an invitation to you to pursue the virtues of a
Buddhist meditation regime at its most gentle and at its least
formal. I am setting out below as a further introduction a
section of a biography of the Buddha which I find so clear and
comprehensive that I felt compelled to set out some pages of it
virtually untouched. My thanks go to the Oxford scholar
Karen Armstrong for her vividly free and straightforward
statement. When wisdom is expressed so well, reproducing it
is the sincerest form of praise, or, if you wish, the sincerest form
of flattery.

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Redcliffe Explorers recommences meetings

Greetings everyone

The Redcliffe Explorers will re-commence monthly meetings on Monday 5th October, at the usual time and place – 6 p.m., Azure Blue Retirement Complex, 91 Anzac Ave, Redcliffe. As with our last ‘group’ meeting, we’ll be observing the necessary procedures to comply with Covid-safe requirements, including signing in and out, hand sanitising and appropriate physical isolation.

We will examine what’s probably a commonly-held view about the nature and purpose of prisons, and perhaps be receptive to changing this view as a result of the investigative work of Dutch author Rutger Bregman in his very recent (2020) book Human Kind: A Hopeful History. Bregman deals with this in Part Five – The Other Cheek, the turning of which was part of Jesus’ teaching and, to those of us raised in the Christian tradition, should be very familiar, but unfortunately extraordinarily difficult to put into practice.    

We will understand completely should you prefer not to attend if you’re not yet entirely comfortable about being in a group situation, and of course IF YOU ARE FEELING AT ALL UNWELL, PLEASE STAY AT HOME! Although we’re allowed 30 people in the Azure Blue café/meeting room, I would appreciate a brief email (browniw5@optusnet.com.au) or phone call (0401 513 723) if you’re planning to come, in case it becomes necessary to limit attendance. Please be aware that entry will be via the main foyer door.

All are welcome

Shalom

Ian

oOo

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The Climate Crisis – An Opportunity for Which the Church was Born

by Dr Richard Smith

Sermon – All Saints Floreat UC, Perth, Sunday, 13th September 2020

Old Testament Reading
Ecclesiastes – Epilogue
(Trans. Lloyd Geering),
New Testament Reading

Matthew 19:16-24 Rich Young Ruler

The Moral Challenges of Climate Change

In 2007 the Prime Minister declared Climate Change to be ‘The Greatest Moral Challenge of our Generation’. At the time, I was working in Indonesia on the application of Satellites from Space to detect the illegal clearing of rainforests for our much-loved Palm Oil. It was part of an Australian plan to buy Carbon Credits under the Kyoto protocol to offset our nations emissions. We were part of a United Nation program called REDD for Reduction in Emissions by Deforestation and Degradation for which we developed the satellite technology. The Indonesians balked at its implementation and the REDD initiative collapsed into a seeming ‘Murder Mystery’. What had collapsed were the religious values of honesty and integrity – the vital social pillar of sustainability.
Five years ago, Pope Francis’s Encyclical Laudato Si – ‘On Care for our Common Home’,
called on all people of the world to take “swift and unified global action” to address the
Climate Crisis. In 2017, the national Synod of the United Church of Christ in America (of the Congregational tradition) passed a motion naming the climate crisis as “an opportunity for which the church was born”. Our WA Synod employed environmentalist, Jessica Morthorpe to lead our young people into this brave new era with her five-leaf program of sustainability.

These were encouraging signs.

Our Jewish scriptures tell us of the moral crises faced by the Hebrew people; of escaping slavery in Egypt, building a United Kingdom under King David and rebuilding their nation after the Babylonian conquest and exile. These three historical streams, evolved into the great Abrahamic religions of Judaism, Christianity and Islam. Separate, was the Wisdom stream of writings, recording not history, but human experience and knowledge from which we are still gaining insights into the human predicament. It is in this stream scholars place the authentic parables and sayings of Jesus.
From this Wisdom stream, Science from the Latin scientia to Know, would emerge, leading to the discovery of the Earth as a unique self-creating entity, with life developing by Evolution through processes of chance and human purpose. This new way of seeing Earth, is called Nature (from the Latin – natura for birth). As I celebrate entering my 78th year, I reflect on my own origins, resulting from the romance of my parents and the act of good luck of being conceived in the middle of WW2.

The first lesson we learn from our Scriptures is the importance of Sustainability. In Leviticus 25:23 The Lord reminded the Hebrews ‘… the land is mine; with me you are but aliens and tenants. For Aboriginal people: ‘The Land owns us, and not we the Land’, reflecting their sacred duty to care for the land and hand it back in the same condition in which it had been given.

A year ago, we were reminded of this truth of sustainability when some 6 million young
people worldwide protested at the inter-generational inequity of global warming. These
protestors were our grandchildren’s generation who will see the end of the 21st Century and the full fury of climate change, unless we act. Jesus reminds us that ‘the Kingdom of God belongs to such as these’ (Mark 10:13-16).

The second lesson we learn is from Ecclesiastes to ‘Stand in awe of Nature and do what it requires of you. For everything we do Nature will bring to judgement …whether it be good or evil’. Nature’s Laws exist to maintain the integrity of life on Earth and show no mercy – for example if we defy Nature’s law of gravity, we will come off the worse for wear. If Nature’s laws are disobeyed, we are warned we will suffer the consequences for 7×7 generations (Gen 4:13-15, 23). But, Nature as Jesus reassured his disciples also offers us unlimited generosity and mercy through the gift of life, means of sustaining it, and enriching it with unlimited beauty and love (eg. Matt. 6: 25-34). Such Wisdom of seeing God in Nature resulted in Dutchman Baruch Spinoza in the17th Century, being banished from the Jewish Community and declared a Heretic. Albert Einstein who believed in Spinoza’s God, recognised the mutual importance of Science and Religion saying: ‘Science without Religion is Lame and Religion without Science is blind’. He also said ‘God is a Mystery, but a Mystery that can be understood’.

A third lesson we learn from scripture is the Ten Commandments, or Decalogue of biblical principles relating to ethics and worship, fundamental to both Judaism and Christianity (Exodus 20:2–17 and Deut. 5:6–17) and the ethical cradle of Western Civilisation. On coming to Jesus, The Rich Young Ruler understood these commandments in their prescriptive form, but Jesus told him the principles they embodied, required him to share his wealth with the poor (Matt. 7:12). Climate Change is a similar dilemma. It is caused by the lifestyle of the Rich like us, without realising that the climate impact of our emissions falls disproportionally on the Poor on the other side of the world. Therefore, most of us probably have no sense of having a moral obligation to reduce our emissions.

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Fingerposts to Greatness

A Gift of Encouragement – a work of individual possibility.

by Max Dodd

A sample of this work. If you would like to read the whole publication, send an email to Max to receive a free copy…..maxdodd23@gmail.com

PERSONAL DEVELOPMENT….as we begin
We are all masterpieces of the very highest order. We are all
geniuses and heroes. We are all the possessors of qualities of
brilliance. We are told we can be anything, do anything and
have anything. All this is utterly true and yet we fail daily to
meet any of these standards. Our lives are limited and shallow
and our experience bleak and restricted.
What to do?

Let me ask you a further question. Imagine that tomorrow is
your birthday and that it is a neat 100 years since you first
appeared as a screaming bundle of urine and faeces. No one
can answer the question “Did you lead a totally complete life?”
honestly and say “I did.” The honest answer that should be
given is “I did not do everything but I have had a very rich
varied and diverse life of great challenge and much
accomplishment and I pass beyond satisfied that to the extent
possible I have made the most of my time.” One of the
definitions of “success” is that the individual met God’s inner
compass. If you could say that, you can say probably as much
as you can.

A Gift of Encouragement is an operation here to assist you on
the very personal journey of living that may make possible
your providing the answer set out in the last paragraph. It is
concerned only with you as an individual. It is not interested
in social solutions or business solutions or religious solutions. I
simply want you to be able to say that you made the most of
your time and that the world probably gained something by
your being here.

This is a work of individual possibility. It is interested only in
what individuals can do. It is recognised that human beings
are social animals and that there is an underlying cosmic
architecture of unity that is propounded so effectively by the
Eastern spiritualities. This is not however a work seeking
religious conversion or the adoption of an arcane system on
which to build one’s life. It is interested in the dignity and
worth and freedom of the individual and in that individual’s
enormous, if often almost totally undiscovered, genius and
brilliance. The only disappointment in life is that you did not
try – or try hard enough. This is a work of guidance on action.
There are people who are motivators who can offer individuals
recognition of their power to find for themselves careers and all
that falderal of the world of business and commerce. There are
people who will assist as life coaches whose function will be to
ensure that careers are more fully developed than might
otherwise be the case. There are people who can offer support
when the demands of life and the complexities of the workaday
world become too much. Whole professions exist in aid of our
growth and yet the general simple principle of growth and
possibility is rarely offered as one united and simple approach.
This work is intended to do just that. By doing so, it is offering
the highest view of any individual to be and to do and to have
– and perhaps, most importantly, to become.

A Gift of Encouragement is a thoroughgoing approach to the
total development of the total being, physical, intellectual,
emotional and, of course, and most importantly, spiritual. It is
interested in your total journey to wholeness and full
functioning. It is concerned to ensure that you recognise that
the journey to wholeness is of you alone and that nothing really
can be done for you. I can discuss with you as an impartial
(and if you wish, highly partial) adviser all manner of the
questions of your life but the fundamental will always be that
you must lead your own life and that you must take a total
responsibility for it in all its dimensions. You are you and that is
a fact to be celebrated.

What is set out are many brief commentaries on the journey to
wholeness which are based on a worldwide contact with
people in all manner of places and activities. The questions
that are dealt with are those that have been met in practice and
relate to the concerns that are most commonly thrust at us. The
guidance is therefore very broad and not remotely concerned
with detail. The detail of your life is of you and for you and not
for anyone else. That comes not from our lack of interest or
concern but our determination to ensure that the advice we
give can be given a suitable application to the dilemmas and
challenges of life in such a way as will give maximum benefit
to that most important of all individuals, you.

Read on and be blessed and enjoy the Adventure.

Request a free copy from Max Dodd

oOo

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Hope More Abundantly

Maxwell Dodd has kindly gifted his writings to us and this is a sample – where Christianity meets Buddhism.

I felt as a youth as long ago as the 1950s that what I was hearing on Sunday night in a fashionable Anglican church on the North Shore of Sydney was less than sensible.   I had little doubt that the God of the service was being very inadequately presented though I kept my questions to myself.    In 1989 after a very successful career in Sydney in the law where I was a litigation solicitor and the senior partner of a three office city and suburban practice with surprising gifts as a “rainmaker,” I went to the (Presbyterian) San Francisco Theological Seminary and met my own guide and encourager the Revd. Professor Warren Lee (with whom I exchange even now emails almost daily).   Warren’s advice was not to seek an Anglican ordination – he saw the institution to be far too conservative for one who had been so accustomed to high levels of accomplishment – but to wander as a “bodhisattva” – a term I understood with my Buddhist enquiries – and bring “hope” to a wider world.

Hope More Abundantly is a series of essays written over the last 15
months in Germany and Scotland. It reflects my concern that the
triumphs of Evangelical Christianity have done great harm to the
Church and to its message. I am sure that the widely trumpeted
interest in the apparent certainties of “Bible believing” creedal
positions is finally the road to a perdition of irrelevance.
As Paul observes in the final verse to the 12th chapter of his first
Epistle to the Christians in Corinth, there is a better way – agape –
“love” or “charity” or “compassion” or even “fellow-feeling” – in
short, the equal other. Difficult, yes, and calling for courage, yes,
but it is the Way – and all spiritual traditions agree on it. The Other.
Read on, and give and share and surrender yourself to the other –
and be deeply blessed.
Maxwell Dodd
St. Goar (Rh), Germany
Thursday 12 September 2013

A word to begin with….
We are blessed with endless potential to lead full and constructive
lives. So few of us do. It is the duty of the Christian to lead a life
worthy of his call; again, he or she fails signally to do so. Pursuing
that vision is the source of this work.
A few weeks short of my 70th birthday, I feel constrained to offer
some thoughts to the man or the woman in the pew of any age on
the wisdom that has led them to be sitting there.
I do not see Jesus in the conventional Evangelical Anglican way. I
am a child indeed of the Anglican Diocese of Sydney in far off
Australia, a diocese well-known in the Anglican Communion for
the rigorousness of its Evangelical opinions. I have to confess that
even as an early teenager with a vision of what I shall be calling in
this little work “the Eternal,” I was singularly uncomfortable with
what was being offered. Energetic presentations based on man’s
“sin” and his need of “salvation” and the substitutionary death of
Jesus left me quite cold. I was sure that we were of an accessible
Eternal of unimaginable immensity (in all necessary departments)
to which we were (perhaps unexpectedly) personally important but
that we had to seek forgiveness of these mysterious things called
“sins” astonished me. I saw the Eternal at night in the scope of
what lay above my head in those remarkable pin-points of light
that we called “the Universe” and in the utter acceptance that I
knew from an adored smooth-haired fox terrier bitch of impeccable
pedigree who shared so much of my life and who listened so
patiently to all my questions. She still wagged her tail and wanted
to share my bed and have me throw a tennis ball. For that vision of
simplicity in the order of the Creation I am deeply grateful. The
journey of the years since has been one of a long and at times
difficult confirmation of something of astonishing beauty and
clarity.
My awakening began in the southern winter of 1961 when I met the
remarkable Wednesday mid-week ministry of St. Stephen’s
Presbyterian Church in Macquarie Street in Sydney. The Revd.
Gordon Powell (and a string of major international clergy from
both the United Kingdom and the United States – I recall hearing
the famed Norman Vincent Peale) preached to an overflowing
congregation of those working in the local surrounding banking
and professional area of all that was positive and constructive. It
was a Christianity that sent us (nearly 2,000 people we were told)
back to the workplace revived and strengthened by the support of
an involved God in the minutiae of committed daily commercial life.
For nearly four years Wednesday by Wednesday I experienced a
view of Jesus which inspired the searcher to seek growth and
challenge with the utmost vigour. My eyes had been opened.
By 1963, I was 21 and nearly through the professional course of the
law conducted under the Legal Practitioners Act, 1898, (as
amended) of the State of New South Wales in the Commonwealth
of Australia. I was a capable examinee more than a good student
and I was to finish the course and be admitted as a solicitor at 22 –
even then very early, now impossible. I knew little of the law but I
had convinced one or two barristers of my good memory of
essential material and of my capacity for regurgitation. Such was to
be my sole formal tertiary education.
In 1963, too, I was becoming aware from what I was reading in The
Sydney Morning Herald (Sydney’s only broadsheet newspaper itself
owned by a prominent Anglican family) of the work of an Anglican
bishop in England, one John A.T. Robinson, who had written a
highly controversial book called Honest to God. When later in that
year I should have been studying for the then forthcoming Torts
and Crimes examinations of the Board in October, I was retiring to
my bedroom (accompanied by my fellow student) and instead of
reading of negligence or homicide or larceny and the procedures of
enquiry and enforcement, I was wrestling with the utterly new and
unexpected notions of “the Ground of our Being” and “the Beyond
in our Midst,” terms which were remarkable and slightly
frightening to me. I found the work difficult – I had no familiarity
with theological discourse – and the language at times virtually
impenetrable. I did however realise that there was a revolution
taking place abroad in the way highly intelligent people were
daring to look at the questions of God and meaning and especially
how the message of God and Jesus ought to find its way to the
consciousness of the churchman or churchwoman. I found this so
consoling and struggled on in the assurance that the light would
come. It did – my explorations were themselves the wisdom of the
Eternal.

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Theo-poetics and the magic of the ordinary

‘BLESSED BE THE UNDONE:
Theo-poetics and the magic of the ordinary’
with

Rev GLYNN CARDY

Sunday September 27 @ 3:00pm – 4:15pm


JOIN PCNV ZOOM MEETING by clicking on the link below just before 3:00pm

https://us02web.zoom.us/j/89881887828?pwd=V2hyWkQ1SjF2QXVOOVBxSWNNUEZhZz09

Meeting ID: 898 8188 7828
Passcode: 021679

Rev Glynn Cardy is a noted poet whose work contains strong threads of spirituality and commentary on the human condition. He is well known for his provocative billboards, making statements on social justice issues, which he displays outside his churches.

Glynn will invite us to reflect on some of his poetry, which will be sent to all PCNV members and friends a week before the event. 

Glynn says, ‘I love the sea, the sand and the surf.  It has sculpted my soul.  I like talking to groups of children because their responses are never predictable or boring.  Their capacity for imagination has not been checked. They are therefore capable of seeing the expanse of god without being able to give it a name.  I want to tell folks that they’re special, exhort them to be kind and generous, and encourage them to enjoy the great variety of people in this world.  If we get those things right everything else tends to follow.’

Glynn is a minister of a progressive Presbyterian congregation (St Luke’s) in Auckland, New Zealand.  For some 30 years he was an Anglican vicar, serving in a variety of Auckland parishes, the last being St Matthews-in-the-City.  So denominationally he’s bi-religious.  Theologically though he’s on the edge of both denominations.

Glynn has a strong commitment to social justice, and the parishes he has served in have been at the forefront of denominational change in regard to indigenous land rights, LGBTI ordination and marriage, and in seeking to address poverty.

Glynn is married to Stephanie (a paediatrician), and they have four adult children and two cats.


 There will be Q & A after the presentation.
Feel free to share this event with interested friends.
This meeting is at no cost.
Further information email: info@pcnvictoria.org.au

oOo

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A Spiritual Science Interpretation of the Gospel of Thomas

Raul Valverde

Concordia University, Canada

Scientific GOD Journal | July 2020 | Volume 10| Issue 4 | pp. 277-285
Valverde, R., A Spiritual Science Interpretation of the Gospel of Thomas


Abstract


Spiritual science tries to merge science and religion. The humankind is always evolving and what was called before religion becomes science in modern times. The Gospel of Thomas, written in the second century teaches that salvation is through the words of Jesus and not through his death and resurrection which are never mentioned. The gospel does not contain cross, suffering, healing, miracle stories or exorcisms. The gospel teaches that salvation comes from the perfection of the individual. The article gives an interpretation to the Gospel of Thomas from the Spiritual Science perspective that empowers the individual as capable of understanding his true nature and relationship with the creation. The gospel reconciliates Christianity with Buddhism as
it teaches that reaching enlightenment is the only way to escape the material world.

To read this article go to: Spiritual Science where a full text PDF can be downloaded.

The purpose and mission of Scientific GOD Journal (“SGJ”, ISSN: 2153-831X) are to conduct scientific inquiries on the nature and origins of life, mind, physical laws and mathematics and their possible connections to a scientifically approachable transcendental ground of existence – we call “Scientific GOD.” By “scientific inquiries”, we mean building concrete and testable models and/or hypotheses connected to hard sciences (e.g., physics, neuroscience, biochemistry and physiology) and doing the experimental testing. We believe that in this golden age of Science the GOD in whom we trust should be spiritual as well as scientific. Indeed, since we are all made out of the same subatomic, atomic and genetic alphabets, the scientific GOD each of us seeks should be one and the same whatever our race, religion and other differences. There is also a Scientific GOD Forum available.

oOo

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THIS IS THE TIME TO BE SLOW (POEM)

Source: Progressive Christianity Aotearoa

John O’Donohue’s poem


This is the time to be slow,
Lie low to the wall
Until the bitter weather passes.

Try, as best you can, not to let
The wire brush of doubt
Scrape from your heart
All sense of yourself
And your hesitant light.

If you remain generous,
Time will come good;
And you will find your feet
Again on fresh pastures of promise,
Where the air will be kind
And blushed with beginning.

© John O’Donohue


Excerpt from his books, To Bless the Space Between Us (US), Benedictus (Europe)
Ordering Info: https://johnodonohue.com/store
Co. Clare, Ireland

From johnodonohue.com
“John’s legacy directs our search for intimacy to crucial thresholds: tradition and modernity, past and future, life and death, the visible and the invisible world. At the heart of John’s awakened beliefs was the premise that ancient wisdom could offer desperately needed nourishment for the spiritual hunger experienced in our modern world. John is fondly remembered by an international readership as one who could blend critical analytic thought with imaginative evocation, enabling people to release themselves from the false shelter of the familiar and repetitive to become agents of transformation and change.”

oOo

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On Violence by Bernard Brandon Scott

Brandon Scott is the author and editor of many books, including The Real Paul: Recovering His Radical Challenge and The Trouble with Resurrection. A charter member of the Jesus Seminar, he is chair of Westar’s newly established Christianity Seminar. He served as chair of the Bible in Ancient and Modern Media Section of the Society of Biblical Literature, as well as a member of several SBL Seminars including the Parable Seminar and Historical Jesus Seminar. He holds an A.B. from St. Meinrad Seminary and School of Theology, an M.A. from Miami University, and a Ph.D. from Vanderbilt University.

Violence is violence, but we are always trying to parse it some other way. We try to divide it into good violence and bad violence. Into good wars and bad wars. Medieval theologians even developed the notion of a just war versus an unjust war. The parsing has always been difficult because we want to see the violence we use as good and the violence of the other side as bad. The winners inevitably see their violence as good, even justified, and actually very heroic. That’s why statues are set up to honor conquering war heroes. The heroic statue makes the violence used good, legitimate, even necessary.

This parsing of violence is intriguing. Theoretically we all agree that violence is bad. But what about self-defense? Well, of course, one can defend oneself when one is being attacked. But how much? How much violence is a proportionable response? Can you shoot to kill the unarmed burglar who invades your house? Once you start splitting hairs, it will not be long until you end up counting angels on the head of pin. Where to stop, where is the line? This is always a much more difficult problem than it first appears.

One way to solve this problem is to distinguish between legitimate and illegitimate violence. The government exercises legitimate violence; violence by non-government entities is a crime. When a government kills, the act is presumed to be legitimate. To challenge that legitimacy, the burden of proof is on the one making the claim of illegitimacy. We have seen in many instances how difficult it is to make that case. When a nation goes to war, even under the slimmest of pretenses, for example, the War in Iraq, the majority goes along with the leader. We have seen over and over how difficult it is for a jury to convict a policeman of charges of unnecessary force during an arrest.

When a civilian kills someone, it’s murder and then we sort out the degree, from self-defense to first degree murder. While the accused is presumed innocent from a legal point of view, juries often have a hard time making this assumption. The old canard that where there’s smoke, there’s fire often wins the day. Interestingly Roman law made a presumption of innocence. In the middle ages, in the West guilt was presumed.

Most people and all governments are comfortable with this division and for the most part do not question it. Except when we see a policeman murder a black man on video. Or when peaceful protesters are attacked or provoked by the policing force. Then the whole parsing of violence gets called into question and becomes very controversial.

For the rest of this article go to: Violence

The Westar Institute is the home of the Jesus Seminar which is dedicated to:

  • communicating cutting-edge scholarship on the history and evolution of the Christian tradition to the public
  • raising the level of public discourse about questions that matter in society and culture.

oOo

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A Question to the NCLS

Recently Rodney Eivers wrote to the National Church Life Survey people questioning the combining of “Mystical” and “Supernatural” as one category in their research:

Dear NCLS Research

Thank you for your Research News  with its update on various matters including the planning for the survey in 2021.

In reading your Research News, I find I am disturbed that you should combine Mystical with Supernatural as one category. I would see them as being quite separate phenomena. Mystical may apply as far as I am aware to a number of mental states and expressions of consciousness.  This can have a powerful effect on the human psyche but still remains something rational and developed during the evolutionary process. Supernatural, however, I presume, means occurrences beyond the laws of nature as we know them. Behaving in accord with supernatural  suppositions would be regarded by thinking people, I imagine, especially in this 21st century, as being irrational. I am aware of many writers who would, while classing themselves as mystics, not consider they were operating irrationally.

I write this with deep concern about the implication from your surveys that religion and Christianity,  in particular,  comprises the supernatural belief as well as the mystical,  to be valid.                                                                                                                                                                    Rodney Eivers –  UC Forum  http://www.ucforum.unitingchurch.org.au/

He received the following courteous response:

Dear Rodney,

Thank you for taking the time to express your views with us.  

We have used this particular form of wording for many years as it has been used in other international surveys.   This has given us benchmarks of changes over time.  We will reflect on whether there are other options that can achieve this goal of being able to compare with other groups. 

You may also be interested in our more detailed academic work on mysticism among church attenders.  UK colleagues used data from church attenders to reflect on the links between mystical experiences and emotional wellbeing.  In short, the study found no relationship between having mystical experiences and negative wellbeing.

Francis, L. Powell, R and Village, A. (2020). Mystical experience and emotional wellbeing: A study among Australian church leaders. Journal of Beliefs and Values.

Mystical experience and emotional well being

Kind regards,

Amelia Vaeafisi, Administrative Assistant, NCLS Research

oOo

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Faith and Science

Ps Karen Sloan from Wembley Downs Uniting Church, Perth has kindly shared her recent presentations on Science and Faith. There are four messages in this series.

  1. How the God Story spoke to a Scientist
  2. How the Science Story can speak to People of Faith
  3. What about Jesus? What about Us?
  4. What the Future Holds

“God is a mystery, Jesus calls us to this mystery, science documents that mystery. A mystery we may never fully understand or explain.  But one we feel deeply is true.”

Karen Sloan

About Wembley Downs UC

This is a place
– where you can meet and worship with people of all ages and backgrounds as well as enjoy a range of activities;

– which helps give adults and children an appreciation of the dimensions of life and the values by which to live;

– which has a contemporary understanding of the Christian faith and a non-literal understanding of scriptures;

– which provides a caring and supportive community which tries to take seriously that we are all loved by God and directed by Jesus to love one another.

Wembley Downs Uniting Church – A place for radical Worship and a place for Radicals to Worship

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Book Review: A Long Time to Wait!

Ascension – Heaven On A Cloud

By Rev Dr Walter Stratford

I found this explanation of The Way of the historical Jesus as it contrasts with the evolved orthodoxy of the Church to be one of the best conversations I have found on the topic. Stratford brings the notion of Ascension into focus and places the literal and often confused thinking around it under scrutiny. The result is both interesting and remarkably informative.

“I think a Jesus way may be claimed in all actions that open ways to life, or enable healing, or challenge one to reconsider attitudes. It becomes visible amid compassion and justice. It becomes visible when people find safety in their habitat and live without fear. It becomes visible as one imagines a Jesus who continues to touch the lives of all – a feeling of spirit presence.

“The church’s focus on a mythic future has failed to catch up with the Jesus who continues in the world touching with compassion those who are hurt.” p41.

The focus on salvation religiosity has clearly failed humanity. It is not the way of Jesus.

There is a particularly interesting analysis of the evolution of the term/concept ‘Son of God’. The part played by the Roman Empire in the shaping of the Church is important to this development. A religion of the State was essential to the flourishing of the empire. The Emperors has become ‘gods’ because they shaped the prosperity, peace and security for their followers. Becoming deified was a natural outcome of empire building. With the support of the scriptures (OT), in particular the Psalmist and the David dynasty as a model it was not a big step to view God as father of the emperor. The widespread acceptance of God as father of the Jews contributed to the church’s adoption of the notion also and the evolution of ‘son of God’ to ‘Son of God’ eventually took precedence in accepted doctrine.

The gradual development of ‘orthodoxy’ shaping the Church and the establishment of the basis for the beliefs set out in the faith is essential reading for those wondering how we got to the current church informed way of Jesus. This book is full of standout analyses of how the Christ of faith “had become supreme for the church’s life with the Jesus of history receding into the background”. So the religion of the Emperor Constantine with all its governance, structure and appearance was ratified by the Church and still stands today across denominations very much in tune with the thinking of the 4th Century view of the will of God.

Three elements – claims of authority of the bishops, the authority of the OT and the memories of those who recalled the apostolic times now take precedence in shaping the Church.

I agree with the author when he says:

I wonder what might happen in the world if the words of Jesus the Sage were given serious attention, and what it would mean if the church began to live and teach a reality named as the reign of God. The reality might come to life in the present. Life on earth would not be a shadow of better things to come, but a recognition among humankind that the future is present now. p71.

Instead of waiting for Jesus to return on a cloud, responsible engagement with the present can call into action our own gifts directed to implementing the way of Jesus for all of humankind and the planet.

Paul Inglis 24th August 2020.

Currently the cheapest way to get a copy is directly from Wally Stratford. However Kindle copy can be purchased from Amazon.com

The Author: Rev Dr Walter Stratford is a retired Uniting Church Minister who served in such diverse places as the New Hebrides, Traralgon, Townsville and Dandenong. He also spent time as secretary to the Queensland Ecumenical Council, and as a chaplain at the Wesley Hospital, Brisbane. During his ministry Walter found time for study and completed a number of degrees, including a PhD in 2012. He is married with four adult children, a number of grand children and great-grandchildren. Wally has been a discussion leader for the PCNQ in Brisbane and hopefully will do that again when restrictions on gatherings are lifted.

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Book Review: Eagle and Lamb

The story of the only Australian captured by Japanese forces in Australia. A World War Two tragedy.

by Rev Dr Noel Kentish

Have just finished reading this amazing book written by my ‘colleague and friend’ Noel Kentish about his father Rev Len Kentish,  the senior Methodist Missionary in the Northern Territory and in charge of the local coastwatchers during the Second World War. It is a great read from many angles – the significance of this piece of history, the passion and love demonstrated by the writer for his parents, the incredible research that has found information across cultures and boundaries, the short but incredibly influential life of a man who distinguished himself through a self-sacrificing commitment to taking God’s love into our northern indigenous communities and his execution at the hands of a desperate enemy. Noel is a writer who leaves the reader gasping and as the story unfolds he weaves the events of his own fascinating childhood into the narrative.

Len Kentish

At noon on 22 January 1943, the Patricia Cam was attacked while sailing between Elcho Island and Marchinbar. A Japanese floatplane cut its engine and dove out of the sun releasing one of its bombs no more than 100 feet above Patricia Cam. The plane returned several times, dropping a second bomb and attempting to machine-gun the survivors in the water. It then appeared to fly off, only to return shortly after and land on the water. One of the airmen, brandishing a pistol, climbed down onto one of the aircraft’s floats, and Leonard was hauled from the water and taken to the Japanese base at Dobo Island. In all, four sailors and three Indigenous men died as a result of the sinking of Patricia Cam. The survivors made it to Guluwuru Island, but two men – Stoker Percy Cameron and Milirrma Marika – died of their injuries before the group could be rescued and repatriated. Leonard became a prisoner of war, the only Australian to be captured by Japanese forces in Australia.

This book can be purchased at the best price directly from the author at: Noel Kentish

The author:

Noel Jackson Kentish was born in Darwin to Leonard and Violet Kentish on November 10, 1935. When his father was appointed District Chairman in 1939 Noel moved with the family to Goulburn Island, living at Warruwi with an Aboriginal clan. Noel’s father became a coastwatcher, in regular contact with HMAS Coonawarra, the Royal Australian Navy’s long-range transmitter.

“I will never forget the sense of sad relief my mother experienced on knowing that my father’s remains had been recovered at Dobo. Even his work as a coastwatcher was a combined effort of his Maung Aboriginal lookouts and his dedicated work on the AWA radio transceiver that occupied a corner of his study area at Warruwi”.

Studied English literature at The University of Queensland

Studied Comparative literature at Columbia University in the City of New York

Former Chaplain at Somerville House

Former Lecturer at Edith Cowan University

Former Principal at St Columba College, University of Western Australia.

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Book Review: Welcome to Country

An introduction to our First peoples for young Australians.

Intended for highschool students, I found this book a great response to the need to provide my generation (I am 75) with information they didn’t get or got wrongly at school.

Marcia includes a very useful glossary of terms that apply to Australian Indigenous people, events, laws and practices with more available online. The book is well referenced and offers useful resources, a comprehensive index and an appendix of maps and colour illustrations.

There is an excellent coverage of prehistory, ATSI cultures and colonial history, language, kinship, indigenous knowledge, art and story telling.

Marcia provides a full explanation of ‘Native Title’ and ‘The Stolen Generation’. She appeals for First Australians to be given their rightful place in the nation and greater cultural awareness by everyone else.

She makes some predictions and assessments about the future for Indigenous Australians and leaves in no doubt her ability to make authentic judgments about the responsibility of indigenous and non-indigenous peoples to work together to achieve a better standard of living for our First peoples.

Highly recommended reading and as a family reference book in all homes. Available at good bookstores. My copy was $29.99.

The Author:

Professor Marcia Langton AM is one of Australia’s most import indigenous resource people. Her voice for Indigenous Australia is backed by wonderful credentials. She is a graduate of Anthropology at ANU. She has worked with the Central Land Council, the Cape York Land Council and the 1989 Royal Commission into Aboriginal Deaths in Custody. Dr Langton holds the Foundation Chair of Australian Indigenous Studies at the University of Melbourne since February 2000.

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The Disorder of Dismantling Racism

Richard Rohr has this week delved into the work of Austin Channing Brown, I’m Still Here: Black Dignity in a World Made for Whiteness (Crown Publishing: 2018), 23, 117–118. to comment on something that is a problem evident all over the world.

The Disorder of Dismantling Racism
Tuesday, August 18, 2020

The universal pattern of transformation I’m writing about these three weeks is not limited to religious or spiritual growth. Nor is it only individuals that are invited to make the journey. Whole churches and even cultures experience times of disorder and disruption. In the United States, many of us are discovering that a large number of things we believed to be true—about our nation and ourselves—are not entirely true. I believe this is a necessary step that we must take for the sake of healing and justice in our nation and our world—no matter how “disordering” and even disorienting it may be. Perhaps I can only say this because I believe so completely in the possibility of Reorder! Author Austin Channing Brown, who teaches on issues of racial justice, was raised in a devoutly Christian home and has worked in and with churches for most of her professional life. I hope you can read her words with the openness they deserve.

I learned about whiteness up close. In its classrooms and hallways, in its offices and sanctuaries. At the same time, I was also learning about Blackness, about myself and about my faith. My story is not about condemning white people but about rejecting the assumption—sometimes spoken, sometimes not—that white is right: closer to God, holy, chosen, the epitome of being. . . .

Our only chance at dismantling racial injustice is being more curious about its origins than we are worried about our comfort. It’s not a comfortable conversation for any of us. It is risky and messy. It is haunting work to recall the sins of our past. But is this not the work we have been called to anyway? Is this not the work of the Holy Spirit to illuminate truth and inspire transformation?

It’s haunting. But it’s also holy.

And when we talk about race today, with all the pain packed into that conversation, the Holy Spirit remains in the room. This doesn’t mean the conversations aren’t painful, aren’t personal, aren’t charged with emotion. But it does mean we can survive. We can survive honest discussions about slavery, about convict leasing, about stolen land, deportation, discrimination, and exclusion. We can identify the harmful politics of gerrymandering, voter suppression, criminal justice laws, and policies that disproportionately affect people of color negatively. And we can expose the actions of white institutions—the history of segregation and white flight, the real impact of all-white leadership, the racial disparity in wages, and opportunities for advancement. We can lament and mourn. We can be livid and enraged. We can be honest. We can tell the truth. We can trust that the Holy Spirit is here. We must.

For only by being truthful about how we got here can we begin to imagine another way.

Fr Richard Rohr and the Centre for Action and Contemplation have more than a quarter of a million followers. For more of his progressive thinking go to Richard Rohr.

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Worshipping an all powerful God

What does it mean to worship an all-powerful God?

These times call into question the nature and morality of power.

by Debie Thomas, The Christian Century magazine

Every Sunday, I pray the Lord’s Prayer and try to mean it. Lately, though, I’ve been pausing over the word power. What does it mean to celebrate power as a divine attribute?

The hymns I sang so eagerly as a young adult offered up a superhero God who holds unshakable sway over people, places, and events. Many of the miracle stories in the Bible literalize this muscled version of power: a God who curses snakes, parts the sea, rains down bread, slaughters firstborns.

As a child, I watched the adults in my life engage in all sorts of theological gymnastics to square this brand of omnipotence with God’s other most abiding and essential trait: goodness. “God allows it” is the explanation I heard most often: nothing happens without God’s permission. God is perfectly capable of conquering evil and suffering but exercises restraint to accomplish a higher purpose.

[Debie Thomas

Debie Thomas is director of children’s and family ministries at St. Mark’s Episcopal Church in Palo Alto, California. She blogs at Journey with Jesus.See All Articles

Jul 29, 2020 issue]

This higher purpose was most often a mystery, though we were free to speculate: maybe God allowed the hurricane in order to demonstrate divine power over nature. Maybe God allowed the neck injury in order to build character. Maybe God allowed the bomb to detonate in order to punish sin.

Sometimes it takes years to recognize faulty theology and even longer to admit that it does concrete harm in the world. Sometimes it takes a global pandemic, or a mass outcry against systemic racial injustice, or a planet on the brink of catastrophe. This is a complicated moment in our cultural history, one that calls the very nature and morality of power into question. We in the church are not exempt from this reckoning. If anything, we should be leading the charge. 

In so many arenas of our common life, we are witnessing egregious abuses of power. They deny dignity to the poor and kill on the basis of skin color. They use sex to control others; they withhold medical care from people who need it. They use religion to excuse or perpetuate evil.

For the full article go to: Worshipping an all powerful God

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Kairos for Creation

Kairos for Creation – Confessing Hope for the Earth
The Wuppertal Call


If my people who are called by my name humble themselves, pray, seek my face,
and turn from their wicked ways, then I will hear from heaven, and will forgive their
sin and heal their land
” – 2 Chron. 7:14.
If anyone is in Christ, the new creation has come: The old has gone, the new is
here! All this is from God, who reconciled us to himself through Christ and gave us
the ministry of reconciliation
” – 2 Cor. 5:17-18
Preamble
From 16 to 19 June 2019, 52 participants from 22 countries and from different confessional and faith traditions gathered in Wuppertal, Germany for a conference entitled “Together towards eco-theologies, ethics of sustainability and eco-friendly churches”.

In Wuppertal we were reminded of the courageous confession of faith articulated in the Barmen Declaration (1934) against the totalitarian, inhuman and racist ideology of the time. Barmen continues to encourage us today for “a joyful liberation from the godless ties of this world for free grateful service to his creatures” (Barmen 2).
We shared stories from Africa, Asia, Europe, Latin America, North America, and Oceania. We heard the cries of the earth, the cries of people vulnerable to the effects of climate change, especially children and the elderly, the cries of youth demanding intergenerational justice and the concerns of experts over current trends.
We recognize the urgency of the years that lie ahead, nevertheless express the courage to hope and are compelled to call the global ecumenical movement towards a comprehensive ecological transformation of society.

Kairos: A decisive turn in the pilgrimage of justice and peace
The ecumenical movement has long committed itself to a pilgrimage towards justice, peace and the integrity of creation. These goals will require urgent steps on the road ahead. The urgency of the crisis calls us to read the signs of the time, to hear God’s call, to follow the way of Christ, to discern the movement of the Spirit and, in response, to recognize the positive initiatives of churches all around the world.
The symptoms of the crisis touch on all the building blocks of life and are there for all to see:
• Fresh water is contaminated; glaciers are melting; oceans are polluted with plastics and are becoming acidic so that corals reefs are bleached (water).
• Land is degraded through unsustainable agriculture and unhealthy eating habits, extractive economies ruled by global financial powers, deforestation, desertification and soil erosion;
animals are groaning and creatures are being genetically modified; fish populations are
depleted; habitat loss leads to the unprecedented loss of biodiversity (earth). Both the land and the health of people are being poisoned by industrial, agricultural, municipal and nuclear forms of waste and by pesticides and chemicals. An increasing number of people is forced to migrate and to become climate refugees.
• Global carbon emissions are still increasing, greenhouse gases are accumulating in the
atmosphere and climates are disrupted (air).
• It is the still increasing use of energy from fossil fuels that is driving such changes (fire). The delicate systems of balances in creation has been disturbed to an unprecedented extent in the Anthropocene. We have transgressed planetary boundaries. The earth seems no longer able to heal itself. Creatures are groaning in travail (Rom. 8:22).

For the full statement go to: Kairos for Creation

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The Need for Aboriginal Ethics

The ongoing destruction of Indigenous Australia demonstrates the need for Aboriginal ethics

Morgan Brigg and Mary Graham Posted on ABC Religion and Ethics on Mon 15 Jun 2020

The destruction of ancient rock shelters by Rio Tinto and the scourge of deaths in custody are expressions of how the dominant political order bludgeons Indigenous Australia — they are also signs of the need to embrace Aboriginal ethics.

It is not coincidental that the destruction of the Juukan Gorge rock shelters and the paucity of cultural heritage protections thereby brought into public view have the feel of a colonial frontier. Resource companies, as necessary as they are in our contemporary economy, are key agents of the longstanding extractive and developmentalist expansion that have been at the forefront of dispossessing Aboriginal people across the Australian continent.

The bludgeoning of Indigenous people through the carceral institutions of the dominant society are similarly longstanding and bound with the same developmentalist expansion. The ancestors of those who die in custody today were forcibly removed from their homelands by agents of the state — including police and Aboriginal “protectors” — in processes that made way for pastoralism and other primary industries.

Nonetheless, the violence released in the explosions that destroyed the Juukan Gorge rock shelters and dispensed in police custody does not mean that the relationship between Indigenous people and miners, and the wider relationship between Indigenous people and Settler Australia, is mono-dimensional. Indigenous-Settler relations are complicated, characterised by intimate entanglement that mixes support with destruction, care with brutal violence, and appreciation with shocking disregard.

Our entanglements are confronting when they are brutalising, but they are also the basis for deeper understanding of the problems we face, and a source of possibility. We should thoroughly excoriate mining companies and the police, along with many others, for appalling practices in relation to Indigenous people, but the extensiveness of such practices also highlights the systemic and structural nature of the problem.

To begin to understand what is at stake and to develop the means to recast the relationship between Indigenous and non-Indigenous Australia requires interrogating the philosophical underpinnings of the dominant political order.

As commentator Stan Grant has observed, Australia is deeply attached to liberalism, and thus to commitments to personal liberty, equality before the law and moral neutrality of the state. Grant has spoken of liberalism as if it is a rock of Australian political order. But as the destruction of the Juukan Gorge shelters shows, how we relate to longstanding artefacts of human creation is in our hands.

To read the rest of this article go to: ABC Religion and Ethics

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Recommended Broadcast – Traditionalism

From Dr Ian Brown, Convenor Redcliffe Explorers Group.

Greetings friends,

As with most other groups at the present time, gatherings of the Redcliffe Explorers are in abeyance until we‘re confident that our members, families and friends are shielded from corona virus infection. However, community compliance with physical distancing instructions seems to be having a very positive effect, and it may be possible for us to resume before the end of the year, possibly in September. Let’s hope!

I’m sure we’ve all found plenty to keep us occupied during the ‘lockdown’ period, including listening to some very informative podcasts and television programs. One fascinating (and slightly scary) talk last Saturday may be of interest – it was Geraldine Doogue’s interview with Benjamin Teitelbaum on Traditionalism. Broadcast on ABC Radio Saturday Extra (30/5/20), it can be accessed by clicking on the link below. Teitelbaum is assistant professor of Ethnomusicology and Affiliate Faculty in International Affairs at the University of Colorado, Boulder, and author of a recent book War For Eternity: The Return of Traditionalism and the Rise of the Populist Right. He points out that ‘Traditionalism‘ with a capital ‘T’ is not the same as ‘traditionalist’.

(Photo by Patrick Campbell/University of Colorado)
Professor Benjamin Teitelbaum

https://www.abc.net.au/radionational/programs/saturdayextra/traditionalism-and-steve-bannon-and-others/12288156

Keep safe,

Shalom

Ian

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Theos – Understanding Faith. Enriching Society.

Theos stimulates the debate about the place of religion in society, challenging and changing ideas through research, commentary and events.

For the latest thoughts from the Theos team and guest contributors on current issues around religion and society go to Theos.

Based in the United Kingdom, Theos researches and investigates the intersection of religion, politics and society in the contemporary world.

Examples:

Bridging the Gap: Economic Inequality and Church Responses in the UK

Simon Perfect

Science and religion: mapping the landscape

Nick Spencer
Nick Spencer

I personally find it reassuring to know that debates about the future of our country in a rapidly changing world are informed by the thoughtful and rigorous work coming out of Theos.

Joy Carter, Professor and Vice–Chancellor of the University of Winchester

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Freedom through Authentic Spirituality

Richard Rohr’s Daily Meditation, 14th June 2020

Authentic spirituality is always on some level or in some way about letting go. In a consumer society, however, we have little training in how to let go of anything. Rather, more is usually considered better. Jesus said, “the truth will set you free” (John 8:32). Once we truly see what traps us and keeps us from freedom, we should see the need to let it go. As Meister Eckhart said, “the spiritual life is more about subtraction than it is addition.” [1] But capitalist societies make everything into addition.

The freedom Jesus promises involves letting go of our small self, our cultural biases, and even our fear of loss and death. Freedom is letting go of wanting more and better things; it is letting go of our need to control and manipulate God and others. It is even letting go of our need to know and our need to be right—which we only discover with maturity. We become ever more free as we let go of our three primary motivations: our need for power and control, our need for safety and security, and our need for affection and esteem. [2]

Healthy spirituality leads us to true liberation by naming what’s real, what’s true, and what works—now and in the long run. This Ultimate Reality, the way things really work, is quite simply described as love. The wise ones recognize that without a certain degree of inner freedom, we cannot and will not truly love. Spirituality is about finding that freedom. Jesus even commanded it (John 13:34)—though I’m not sure that we really can order or demand love—to show us how central it is.

For the remainder of this article go to: The Truth Will Set You Free

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Black Lives Matter to Jesus, despite the views of the Australian Christian Lobby.

Posted on June 15, 2020by gregoryjenks

This post was first published as an opinion piece for A Progressive Christian Voice Australia and then on Greg Jenk’s webpage.

Greg Jenks

[Greg Jenks:

Greg Jenks is an Australian religion scholar and Anglican priest serving in the Diocese of Grafton on the north coast of New South Wales. He is an adjunct a Senior Lecturer in the School of Theology at Charles Sturt University.

Jenks served as Dean of St George’s College, Jerusalem (2015–2017). He had previously served as Academic Dean at St Francis Theological College, Brisbane between 2008 and 2015.  Jenks is a Fellow of the Westar Institute, and served as its Associate Director 1999-2001.

Jenks was awarded a PhD by the University of Queensland for his research into the origins and early development of the Antichrist myth. He has a long-standing interest in Christian origins, and is a co-director of the Bethsaida Archaeological Excavation in northern Israel.

Jenks had been Visiting Professor and Scholar-in-Residence at St George’s College, Jerusalem on several occasions prior to his appointment as Dean in mid-2015.

His recent publications include The Once and Future Bible (Wipf & Stock, 2011), The Once and Future Scriptures (Polebridge Press, 2013), Jesus Then and Jesus Now (Morning Star Publishing, 2014) and Wisdom and Imagination (Morning Star Publishing, 2014).]


There is an age-old divide among religious people about just what God—however understood—wants of humans.

For the better part of 3,000 years in the Jewish and Christian spiritual traditions, there have been those stressing the need for purity (often expressed through codes about sex and food) and those who focus on justice for the victims of structural evil.

Recently, Martyn Iles, the Managing Director of the Australian Christian Lobby has stoked the kind of controversy that appeals to their base and drives their fund-raising efforts with a claim that the Black Lives Matter movement is “anti-Christ”.

This is theological ‘dog-whistling’, and especially in the deliberate evoking of the biblical term ‘Antichrist’.

In the current context of global protests and persistent systemic discrimination against people of colour, this claim is highly partisan. It is also ‘tone-deaf’ to the cries of the oppressed which ascend to the God who has promised to hear them.

The intention to provoke (opponents) and alarm (supporters) was clear when—rather than apologise or retract those comments—Martyn Iles doubled down on them by producing a special podcast session with a 20-minute tirade again BLW as another example of radical secular Marxism seeking to destroy Christianity.

Despite his self-description as a “lover of law, theology and politics” (Facebook – About), Martyn Iles has no formal theology qualifications. His only listed qualifications are in the law. That lack of formal training in theology is evident in his public statements.

Iles espouses a fundamentalist form of Evangelical Christianity, with a fascination on apocalyptic eschatology. He has recently announced a new YouTube channel dealing with questions about the ‘End Times’.

The problem is not his naïve use of the complex texts which constitute the Bible, nor his total disconnect from critical religion scholarship. Both those things are typical of Australian Evangelicals. Rather, what concerns me most is the way that he ‘verbals’ Jesus by imposing his own concept of Christ onto the biblical texts.

The domesticated Jesus promoted by Martyn Iles does not engage in political action, so I presume he would neither support nor join the ACL.

His Jesus only cares about ‘saving souls’ and did not care about feeding the hungry, healing the sick, or letting the oppressed go free (fact check that claim against Luke 4:18–19).

Such a Jesus would not have bothered himself or his disciples with a campaign against a religious discrimination bill; or indeed opposed legislation for same-sex marriage. He just came to save souls.

This kind of Jesus crosses to the other side of the road when he encounters a victim lying wounded in the ditch. Nothing can be allowed to distract from saving souls.

He would not have protected a woman from death by stoning at the hands of a self-righteous religious mob. He would have invited the lady to accept Jesus into her heart but done nothing to address the immediate danger of killing by the authorities.

It seems that Martyn Iles frets over a secular Marxism that he sees in the DNA of every social movement, but is blissfully unperturbed by the multiple structural injustices which have promoted white prosperity at the expense of black lives, not to mention indigenous Australian lives.

He notes the correlation of black deaths with crime rates in black neighbourhoods, but he does not question why we have black neighbourhoods nor why poverty is allowed to continue in the wealthiest societies we have ever seen on the planet.

That myopia must be convenient.

Secular Marxism is a special worry to Martyn Iles.

He recycles the nonsensical idea that a secret KGB operation created liberation theology (apparently an especially virulent form of secular Marxism) to subvert Catholicism in Latin America, while simultaneously infiltrating the World Council of Churches in Geneva.

Some people do love conspiracy theories.

It seems that Martyn Iles has no idea that liberation theology occurs spontaneously any time that an oppressed person reads Scripture (not just the Gospels) through the lens of their own experience.

They may be peasants in Latin America, blacks in South Africa or the USA, Palestinians languishing under decades of illegal military occupation by Israel or—an LGBTQI Christian in a Sydney Anglican congregation.

Such is the power of Scripture when the Spirit of God moves in the heart of a reader.

However, as already mentioned, the deeper problem with the analysis promoted by the ACL, is its self-serving blindness to systemic evil.

Possibly the ACL members need to spend some time reading the prophets of ancient Israel. They make up quite a large section of the Bible, actually. Anyone who reads these texts could hardly miss the prophetic denunciation of injustice, poverty and exploitation.

Never mind the prophets, even Deuteronomy is crystal clear about what is expected of those who might seek God’s blessing on them:

Justice, and only justice, you shall pursue, so that you may live and occupy the land that the LORD your God is giving you. (Deut. 16:20)

If it is too much to ask dedicated Christians who support ACL to read the biblical prophets, perhaps they could find the time to reflect on the earliest version of the Lord’s Prayer and notice the raw edges of poverty in that prayer before we spiritualised it:

Father, hallowed be your name.
Your kingdom come.
Give us each day our daily bread.
And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.
 (Luke 11:2–4)

As a sequel, let me recommend Luke’s version of the Beatitudes:

Blessed are you who are poor,
for yours is the kingdom of God.
Blessed are you who are hungry now,
for you will be filled.
Blessed are you who weep now,
for you will laugh.

But woe to you who are rich,
for you have received your consolation.
Woe to you who are full now,
for you will be hungry.
Woe to you who are laughing now,
for you will mourn and weep.
 (6:20–21,23–25)

If even these brief epitomes of the central message of Jesus are too much for the ACL supporters to absorb, perhaps it would suffice for them simply to take to heart the words of the prophet Micah:

He has told you, O mortal, what is good;
and what does the LORD require of you
but to do justice, and to love kindness,
and to walk humbly with your God?
 (Micah 6:8)

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New Publication from Kevin Treston

Sayings for the Soul: Now I Have Put My Words in Your Mouth: Jeremiah 1:9: Themes for Personal and Communal Meditation  offers a mini resource for those who wish to deepen their spiritual journeys through prayer using mantras and sacred sayings.

In a time of cultural turmoil and declining religious affiliation, at least in the West, Christians are called back to recover time-honoured approaches to prayer. Karl Rahner, a leading Jesuit theologian in the twentieth century, once wrote: The Christian in the future will be a mystic or nothing at all. Mantras and sacred sayings in prayer lead one into this mystical way.

 The first section of the book is a summary of key ideas towards an appreciation of mantras and sacred sayings in religion generally and Christianity in particular.

The second and third sections of the book offer a compilation of over 160 popular biblical and sacred sayings which may be helpful in choosing mantras and sacred sayings for meditation.

The fourth section presents some examples of music and song as expressions of prayer.

To order: kevintreston@gmail.com

Price $12 plus postage (invoice enclosed)

Enquiries: (07) 38561712

Mobile 0408 192 123

I’ve been surprised at the response with a third print already half sold after just three weeks. The little booklet (A5) is really a personal one for people to deepen their own prayer life. Something is at work here with the response. Dr Kevin Treston

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The Authentic Gospel of Jesus

by Geza Vermes

In this book, acclaimed religious scholar Geza Vermes subjects all the sayings of Jesus to brilliantly informed scrutiny. Profoundly aware of the limits of our knowledge but immersed in what we do have—both the “official” gospels and associated Jewish and early Christian texts—Vermes sieves through every quote ascribed to Jesus to let the reader get as close as possible to the charismatic Jewish healer and moralist who changed the world. The result is a book that creates a revolutionary and unexpected picture of Jesus—scraping aside the accretions of centuries to approach as close as we can hope to his true teaching.

Géza Vermes, FBA was a British academic, Biblical scholar, and Judaist of Hungarian Jewish origin—one who also served as a Catholic priest in his youth—and writer on history of religion, particularly Judaism and early Christianity. He wrote about the Dead Sea Scrolls and ancient works in Aramaic such as the Targumim, and on the life and religion of Jesus. He was one of the most important voices in contemporary Jesus research, and he has been described as the greatest Jesus scholar of his time. Vermes’ written work on Jesus focuses principally on Jesus the Jew, as seen in the broader context of the narrative scope of Jewish history and theology, while questioning and challenging the basis of the Christian doctrine on Jesus.

Available from Amazon Australia in paperback for $31.99 free delivery, or in Kindle for $14.99

Thank you Tim O’Dwyer for this additional review of Vermes work. Go to Guardian Review

After a very detailed analysis of the book, Shortt concludes:

Two related conclusions spring from this. One is that small differences of gospel interpretation can lead to vastly differing verdicts on Jesus. The second is that no single map of the territory seems adequate. Geza Vermes is a respected guide. But don’t consult him in isolation.

· Rupert Shortt is author of Rowan Williams: An Introduction.

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Centre for Radical Christianity

CRCOnline

CRCOnline provides theological, liturgical and spiritual resources for anyone who wants to live with the questions rather than being told definitive answers; be rooted in the life, work and radical values of Jesus of Nazareth; celebrate the diversity of the Jesus community and engage with issues using the discourses of the contemporary world.

Explore the latest resources below and browse/search all resources using the menus. Find the resources that suit you: from prayers and spiritual reflections to in-depth theological articles, sermons to book reviews, media links to liturgies.

CRC was established in 2003 and based at St Mark’s Church Broomhill, Sheffield, UK. Its purpose was to explore the meaning of the Christian faith in the 21st century and to offer a fresh vision of an open and inclusive church, unafraid to ask the big questions.

St Mark’s CRC was committed to:

  • living with questions rather than finding answers
  • being rooted in Jesus of Nazareth
  • including and celebrating diversity in the community of Christ
  • engaging with issues using the discourses of the contemporary world.

CRCOnline promises to carry on exploring, commending and understanding the Christian faith and living in this spirit, engaging in critical yet creative dialogue between a living tradition reaching back to Jesus and the challenges and opportunities of our contemporary world, with the aim of helping people understand more what being followers of Jesus means today.

Go to: CRCOnline to examine the Resources around – Mysticism and Contemporary Spirituality, Embracing the Other (Jesus inclusivity), Eucharistic Prayers, Easter and Epidemics, Heaven is a Hologram, Prayers in time of Pandemic, etc.

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An invitation for Research Input

John Marsh is a subscriber to the UCFORUM. He is in the early stages of doing doctoral research on Progressive Christianity. He is keen to get widespread responses from people who have an experience and opinion about Progressive Christianity as it is practiced in church communities.

He writes:

       “Some years ago Hal Taussig, a prominent American writer on Progressive Christianity, extensively surveyed Progressive Christian Communities in the USA , He wrote a book titled A New Spiritual Home in which he discussed his findings. He identified a number of characteristics of the ‘new spiritual vitality’ which he perceived in these communities, It is my intention, and hope, to conduct a survey exploring the extent to which these characteristics are mirrored in the Australian experience… I am hoping, as a self identified member of a ‘Progressive Christian’ community that you may be prepared to complete the Questionnaire attached to assist me in this project”.

He also states:

“I would want to confine my efforts to groups that had a shared sense of community – with a sense of being a worshipping community, therefore excluding groups that only gathered for discussion.”

So, if you have ever belonged to a congregation/group that practices or inclines towards progressive approaches to Christianity, your thoughts would be greatly appreciated.

Please contact John for a copy of his questionnaire at John Marsh and become a part of this worthwhile study.

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A call for contributing authors

THE ONCE AND FUTURE JESUS Exploring the afterlife of Jesus in world cultures.

Editor: Gregory C. Jenks Publisher: Cambridge Scholars Publishing

ABSTRACT
This set of essays explores the impact of Jesus within and beyond Christianity, including his many ‘afterlives’ in literature and the arts, social justice and world religion. It traces both the impact of Jesus on his devotees as well as his legacy among people who claim no religion.

INDICATIVE TABLE OF CONTENTS

Proposals for contributions around other topics which are clearly relevant to the collection are also most welcome.

Foreword Introduction

SECTION ONE: JESUS BEFORE EASTER

  1. Galilee in the first century 2. First-century Nazareth 3. Historical Jesus research 4. Jesus as a historical figure 5. Jesus the sage 6. Jesus the healer 7. Jesus the prophet 8. Jesus the rebel 9. The crucifixion of Jesus

SECTION TWO: THE CHRIST CULT

  1. The Easter tradition 11. Jesus and the Q community 12. Jesus and the Pauline mission 13. Jesus in the Johannine community 14. Jesus and Judaism after Bar Kochba 15. Jesus and the Byzantine Empire 16. Jesus outside the Chalcedonian matrix

SECTION THREE: JESUS AS A GLOBAL CHARACTER

  1. Jesus in Judaism 18. Jesus in the Quran 19. Jesus in medieval coins, 500–1500 CE 20. Jesus in other major religions 21. Jesus in alternative Christianities 22. Jesus in art 23. Jesus in literature 24. Jesus in film 25. Jesus in popular culture 26. Jesus and human rights 27. Jesus in the Antipodes 28. Jesus through Indigenous Australian eyes 29. Jesus in Pacific culture 30. The Judaic humanism of Jesus

PUBLISHER’S GUIDELINES
• Chapters will normally be no longer than 6000 words • Chapters will be checked for suitability, language and grammar by our Desk Editors before being sent to the Guest Editor, and may be returned to the author for amendment and resubmission • Chapter authors will be asked to sign a short publishing contract on provisional acceptance. Chapters should be free of rights restrictions. Authors should have the authority to submit the chapter for publication. • Royalties will not be paid to chapter authors

To see the Call on the Publisher’s website, please visit: http://cambridgescholars.com/edited_collections/once-and-future-jesus-chaptersubmission.docx where you can download and complete a submission form.

For further information about this project, please contact me directly:
Dr Gregory C. Jenks gjenks@csu.edu.au (+61) 426067344

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Book Review: Damascus

Reviewed by Rodney Eivers, Chairperson – UCFORUM

Note: As with most of my “book reviews” this is not an attempt to give the potential readers a good summary of what they might expect from cover to cover of the book. It is a few of my impressions which may or may not lead others to read what this author has to say.

Some impressions by Rodney Eivers, 7th May 2020

          I really wanted to enjoy this book.

          Following the author’s renown with previous titles, leading to television series, Barracuda and The Slap, neither of which I had actually viewed, I looked to sharing in the laudatory attention given to the writing of Christos Tsiolkas. I had no reason to think that Damascus was other than “inspirational”. I had read reviews of the book from such disparate sources as the ABC Ethics and Religion Report and Eternity magazine.

          So confident was I of its being a good read that my wife had bought a copy of the book to give to my 17-year-old grandson. Among other things, he had done some religious studies at his high school.  He had just graduated last year. Furthermore, it seemed to me that it might be just the sort of book (giving a bit of flesh and blood atmosphere to the early Jesus movement) that would be an entertaining supplement to the more academic titles which I give each month to a theological college. For this purpose, I rushed out in the final days of the Christmas shopping rush to bag the last three copies of Damascus available at my local Kmart.

          This was to be the first book of fiction I had read for about two years (for the previous light reading I had been revisiting a number of the writings of Charles Dickens).

          By sheer coincidence when I mentioned this to a good friend and colleague of mine, he said that he had started reading Damascus and recommended that I continue to look at it myself. When I mentioned, however, that we were planning to give the book to our 17-year-old he cautioned.

“Perhaps you should read the first few chapters yourself first.  It may take a rather special teenager to be mature enough to cope with this text.”

          Now that I have read Damascus from cover to cover, I think he may have been right. Remember, I was anticipating something inspirational. It seems to me that positive inspiration is something our world needs whether we are 17 or 70.

          So, what do we find with Damascus?  Christos Tsiolkas seem to have sought to set the impact of biblical Paul realistically into the setting of society as envisaged in the Mediterranean region governed and influenced by the Roman imperialism. Perhaps reasonably accurately he paints a picture of anger and violence being the norm for just about everybody.

          Was life in that era always like that?  I notice on the back blurb to the book someone notes there are “sudden jags of tenderness”.  That would be right. There is not much tenderness displayed by anybody.

          Roman rule lasted for more than 400 to 500 years so it must have had something going for it. There must have been people reasonably happy with it as long as you stuck to the rules. I am reminded of the situation in China today, where despite the protests of the people of Hong Kong, mainland Chinese seem happy to accept their lot with a very autocratic regime grateful for the stability it provides. I suppose you could argue that because they did not stick to the rules, Paul and his lot including the whole Jewish nation got into trouble with the Romans.

          There was certainly violence in Roman times. Nevertheless, one thing that I have long puzzled over in relation to the Roman justice system, was that a fair-minded legal system existed at all. It seems remarkable to me that someone presumably as insignificant as Paul in relation to whole wide Roman empire, could go before Governor Felix in Cyprus  and be packed off to Rome, with expensive guards and travel expenses to face further court hearings at the far side of the empire.  To claim that this is because he was a Roman citizen does not sound very convincing to me. Why not impale him, crucify him or feed him to the lions on the spot when defying such a powerful entity? Would the Saudis, the Russians or the Chinese provide such latitude for their citizens today?

          Anyway, back to the violence. In this story, sexual intimacy, whether homosexual or heterosexual does not get much tenderness either. Nothing comparable to the joyous sensuality of the Song of Solomon from an earlier ancient period. Homosexuality is treated as something of shame or disgust (I am bit surprised by this as the author is openly gay). Heterosexual relationships even within marriage are characterised by rape. An ideal marital relationship is painted as no sexual relations at all. We are told of men sleeping in each other’s arms, but it is not clear whether this an emotional closeness or is a further euphemism for what in the Old Testament is described as “knowing” one’s bed companion.

          I found the crudity of the language, grating. Nowadays this sort of interchange is called “coarse” language.  This together with the angry tone may well be the popular style of writing today. I came across this when reviewing some essays composed in a writing course at Griffith University- so much anger!

          Was “fucking” (or its Greek or Syrian counterpart) the general adjective of emphasis with people at that time? Or is that an extension of a 21st century norm when other general adjectives of emphasis in literary and film media have gone by the board.  What happened to “damn!”  and “bloody” of earlier centuries? While writing these notes I read a review of another book about Roman times. This claimed that insults were part of everyday life in ancient Rome so perhaps Tsiolkas has got it right!

          A major theme of Damascus is the author’s design to set up a tension between the people at that time who came to be called Christians regarding the nature of Jesus. In order to do this, he introduces apostle Thomas as a twin of Jesus. Thomas is made to represent those who saw Jesus as simply a charismatic human being who brought a basically non-supernatural message of how to nurture a better secular world here and now – The Kingdom of God. At least in the early years under the sponsorship of Jesus’s brother James, this approach was directed at the people of Israel and sought to retain Jewish culture including notably such practices as male circumcision.

          Paul, however, is the one who took the message far beyond Galilee and Jerusalem along the Mediterranean coast and sought to make it universal. His message, though, was heavily into the supernatural especially in the expectation that Jesus was returning to earth someday soon. This aspect gets hammered quite a bit by Tsiolkas. It is interesting of course – Tsiolkas acknowledges this although not very clearly to my mind – that although Paul insists that he has “seen” the resurrected Jesus, his own writings make it clear that it was not a face to face encounter in the flesh but rather something of an intense vision.

          My own theological position is, of course, closer to that of Thomas (except for the link to Hebrew culture) than of Paul. Tsiolkas has consulted a number of what I regard as reputable literary sources, including, I was glad to see, the gospel of Thomas. He has what I see as a curious, and to me somewhat regrettable attitude to institutional Christianity. He acknowledges the powerful cause for good which arose from Paul’s efforts but is not prepared to call himself Christian because he does not “believe” in the resurrection. Is “belief” in the physical resurrection a vital part of Christianity? If one sees merit in the ethos of the pre-Easter Jesus rather than the post-Easter Jesus which Paul promoted and proclaimed there may still be room to make the following of the Jesus Way a worthy calling.

          If Christos Tsiolkas is trying to show there was merit in what eventuated from the persuasiveness of Paul, the book fails to be convincing for me because of his depiction of the personal characteristics of the main protagonists. None of them even our hero, Paul, come across as lovely people. They are temperamental, speak harshly, and are sometimes violent. In other words, somewhat hypocritical.

          So, can I share this book with my teenager and trust that he will be inspired by it?  Or provide it to theological students as they engage in their studies to make the world a better place?  I don’t know. Maybe you, my readers, will have some view on this.

          Perhaps what Christos Tsiolkas seeks to remind us is of the ultimate outcome.  Through the persistence, and demonstration of love by relatively weak and flawed personalities such as Paul, Thomas, Lydia, Timothy and others, the message survived and thrived. The Jesus presence with its  ethic of the equal worthiness of all human beings,  of loving one’s  enemies,  of stewardship rather than ownership of one’s assets, and of turning the other cheek (this gets a fair bit of mention in the book) in due course overcame the controlling influence of the Roman empire and left a legacy which remains with us to this day. That, indeed, is remarkable.

oOo                                            

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“The Trail” – A song for difficult times

The Trail is a song of comfort for difficult times.
It gives new words to a familiar hymn and provides a modern, progressive interpretation of the 23rd psalm.

Words and musical arrangement by Keith Sanford. Performance includes Keith Sanford on drums, percussion, keyboard synthesizers, and vocals.

The tune is Resignation (the tune for, My Shepherd Will Supply My Need), an anonymous melody found in Freeman Lewis’ Beauties of Harmony, 1828.

My feet they tamp the earth and stones that lay upon this trail
And in wide meadows there I find a hope that will not fail
I feel a touch upon my hand that pulls me to proceed
To see the splendor, oh, so vast, there’s nothing more I need

To mountain streams, this trail does lead, with water splashing clear
And there I rest upon the rocks and feel the goodness here
I feel a touch upon my hand that pulls me to engage
To seek the mysteries of the world, long pondered age to age

At times this trail may lead me down to valleys dark and low
Where shades of death may chill the skin and nothing there will grow
But then that touch upon my hand it causes me to rise
And still I hope for goodness here, as stars light up dark skies

For more information and music lead sheet go to The Trail

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How Do We Pray In This Crisis?

Rev Dawn Hutchings

Clay Nelson, a colleague in New Zealand, tells a story about a journalist who was stationed in Jerusalem. The journalist’s apartment overlooks the Western Wall which is the holiest site in Judaism. Every day when the journalist looks out towards the Wall, she sees an old Jewish man praying vigorously. One day the journalist goes down and introduces herself to the old man. As a journalist, she cannot resist interviewing the old man. “You come every day to the wall. How long have you done this and what are you praying for?”

The old man replies, “I have come here to pray every day for 25 years. In the morning, I pray for world peace and then for the wellbeing of humanity. I go home, and I have a cup of tea, and I come back and I pray for the eradication of illness and disease from all the earth.”

The journalist is intrigued and asks, “How does it make you feel to come here every day for 25 years and pray for these things?” The old man looks at the journalist with great sadness and replies, “It feels like I’m talking to a damn wall!”

For the rest of this talk go to: Is Prayer Transactional or Transformative?

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Between Faith and Doubt

Ps Karen Sloan, Wembley Downs UCA, Perth

Sermon – Earth Day Thomas Style – Karen Sloan 

Readings –  John 20:19-31                   

Luke 24:13-35 (last weeks)

The Progressive Christian book club, which has been meeting for over 2 years every month, has just finished reading Damascus, by Christos Tsiolkas.  A book that takes you on a wild ride through the time of the early Jesus followers, but particularly the time of Paul.  We hear the blood and guts and reality of living in the Roman Empire, and Pauls conversion from a Jewish condemner of those followers to one who himself followed, in vivid detail.  But we also hear the humanity in him, and the other leaders of the time.  Voices from the past include not only Paul, but Timothy, James, Thomas and Onesimus, the freed slave of Phiimon, who is called Able in the book.  We are presented with the variety of understandings of Jesus found even then, near the beginning of our faith tradition.

As Dennis Ryle wrote in his review, we see how leaders and followers negotiate the interactions of Jew and gentile, the Greek cults and Roman tyranny to be fourth generation Christ followers in a challenging world.  Particularly when the expectation of those who thought Jesus would return, bringing in a new heaven and a new earth,went unfulfilled.   

It is not for the faint hearted, and the descriptions of the bloody times, and the barbarity that some would go to, particularly the Romans to keep people in line are shocking.  But also, Pauls struggles with his own desires, and his own need to find faith that speaks to him is also written with energy and gusto.  Ultimately, Paul finds that faith in the Jesus story, but the journey is not easy. 

Many in the book club didn’t enjoy the book, it was difficult to read the full-on pace of the it, and the inevitable descriptions of death and destruction and grief and yes, even doubt, in the first century CE.

Yet others found it insightful, and courageous. I was one of those.

Continue reading
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Inclusive Spiritual Christian Curriculum

Several progressive congregations are now using A Joyful Path which is a truly progressive children’s curriculum. Today, children are seriously undernourished when it comes to spirituality. They are either taught dogma or secularism. Children need to know that they are Divine beings and that following the path of Jesus in today’s world means being a spiritual warrior of radical inclusion and deep reverence. 

The program has been written by Deshna Shine for ProgressiveChristianity.org. You can help spread this curriculum to children all around the world by supporting a GOFUNDME project that Deshna has started.

For information go to: Joyful Path

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A new transformative narrative of Easter for Christianity

James Burklo

[Jim Burklo is an ordained United Church of Christ pastor who serves as the Associate Dean of Religious Life at the University of Southern California. He is the author of BIRDLIKE AND BARNLESS: Meditations, Prayers, and Songs for Progressive Christians (2008) and OPEN CHRISTIANITY: Home By Another Road (2000) – both available from the “store ” at www.tcpc.org. Jim served as pastor of Sausalito (CA) Presbyterian Church, and of College Heights UCC Church in San Mateo, CA, served as ecumenical Protestant campus minister at Stanford University, and was the founder and executive director of the interfaith Urban Ministry of Palo Alto. His Masters of Divinity degree is from San Francisco Theological Seminary.]

“Christianity needs a new narrative based on the elements of the Easter week myths. Here is an option: Rabbi Jesus practiced and taught radical compassion to the people of Israel. This threatened the authority of the Jewish elite and the Roman occupiers, so they killed him on a cross – from which he forgave them. This unconditional love prevailed beyond his death and lived on in his followers, who regrouped and formed a new, compassionate community of faith. In this narrative, Jesus and his followers are not victims. Jesus was an agent of positive action, and so are we who follow him. The transformative power of this narrative inspires us to forgive.

For progressive Christians, forgiveness is not in the supernatural hands of a Guy-In-The-Sky God. Forgiveness is up to us. Just as it was up to Jesus whether or not to forgive the people who crucified him. The mythic narratives of Easter week speak for our souls as we recognize our pain, loss, and disappointment, and move from being victims to becoming active agents of positive personal and social transformation. Fred Luskin summarizes forgiveness as the release of our attachment to enforcing unenforceable rules we’ve constructed. We think that our HTOTB’s (How Things Ought to Be) really are the immutable laws of the universe. But other people in fact do get to make choices, even if they hurt us. And we get to make our own choices in the aftermath, as well.”


For the complete article go to: A New Narrative

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Why do we need Progressive Christianity?

What Is Progressive Christianity—And Why Do We Need It?
by Steve Kindle

In a nutshell, Progressive Christianity recognizes that the world has moved on in its understanding of how the world works—and that Christianity hasn’t. Most denominations and many Christians still live in the 4th century of the church. That is, they accept the creedal formulations of that age, as well as the prescientific worldview, as relevant to our own, even though they are based on understandings that our age no longer finds credible.

Since the Nicene Creed (325 CE), we have learned our planet is round (spherical), and the sun is the center of our solar system; the earth is billions of years in the making; that humans, as all of life, emerged through a process of biological evolution; that germs cause disease, that the universe is expanding and there is nothing beyond it. All of which is not only unknown in the Bible, but it teaches the very opposite. Unfortunately, many Christians refuse to accept these realities. They deny evolution, teach that the earth is no more than 10,000 years old, and still live in a three-tiered universe with God “up there” and hell below us. (Yes, and some even refuse medical help and prefer “faith healing.”)

Progressive Christianity offers searchers who accept the modern scientific worldview a way of respecting it and how the Bible and Christianity can be relevant in this world. Many of our churches advertise themselves as a place where you don’t have to leave your brain at the door. In fact, Progressive Christians revel in the questions life presents and understand that whatever we think we know is always tentative and in need of further clarification. You may find principles among us but not creeds that define what you must believe. That’s that old way of doing Christianity that only leads to triumphalism,  elitism, and division.

What are some of the principles that unite us? We need to be clear that Progressive Christianity is not monolithic, and represents many different points of view. But there are some things that most would find hospitable. Here are a few:

Just as people of the Bible lived according to their understanding of the world, we must live according to ours. This is not a repudiation of the biblical worldview, but a recognition that there is no other way life can be lived. To try to do otherwise is ultimately self-defeating. The differences between the biblical world and ours illuminate why we need to move on from it, yet offer us ways to make sense of our own. The fact that ancients believed that God created the world in six days may miss the evolutionary point, but it does point to God as the reality behind creation.

The Bible is the record of certain humans’ encounters with the divine, and as such is a rich source of spiritual wisdom that can transcend the ages. It discloses points of view about God and humanity that resonate today. The inspiration of the Bible comes from our relationship with the stories and the people, not from any supernatural input from God that directly resulted in its words. The sense that God dictated the Bible turns it into a legalistic text that functions more like law than grace. Rather than seek the presence of God in our lives, as is the case of the biblical characters, we then become those who must obey the text. Progressive Christians see these as mutually exclusive.

God is seen as transcendent and immanent. God is wholly other than any aspect of creation, yet resides wholly within it. Since the universe is a self-contained whole, God must be not only part of it but within all of it. God does not reside beyond it “looking down upon us.” Being in touch with every aspect of creation means that God relates to all things, and this certainly includes you and me. Prayer is as close as our breath.

Jesus lived as close to God as anyone can and, consequently, is able to model what a life fully devoted to God looks like. This includes his teachings and actions. As disciples of Jesus, we seek to model our lives after his. In particular, this means that we move away from a religion about Jesus and into the religion of Jesus: God-centered, love-driven, and inclusive of all. We measure the value of all actions by the Golden Rule.

Salvation is oriented to this life, not the hereafter. This is not to deny an afterlife, but we believe that God’s purpose is for the earth not only to prosper but thrive. The Kingdom of God is to be found “on earth as it is in heaven,”

God as Trinity is a useful metaphor but is based on ancient Greek ideas of substance that are no longer helpful. That God relates to all creation as Creator, Savior, and Sustainer

We at Faith on the Edge provide pastors and congregations with means to develop these progressive themes. We do so through a series of videos that lead viewers through the process of seeing the Bible in new ways. Ways that enlighten and transform.

The mission of Faith on the Edge is to revitalize the church for the 20th Century.

A religion is as much a progressive unlearning of false ideas concerning God as it is the learning of true ideas concerning God.” ~Rabbi Mordecai Kaplan

For more information go to: Faith on the Edge.

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Christianity’s Modern Legacy – a Podcast Interview

Dominion: The making of the western mind, 2019, Little, Brown Book group, London.

Tom Holland
Tom Holland is an award-winning historian, author and broadcaster. He is the author of Rubicon: The Triumph and the Tragedy of the Roman Republic, which won the Hessell-Tiltman Prize for History and was shortlisted for the Samuel Johnson Prize; Persian Fire, his history of the Graeco-Persian wars, won the Anglo-Hellenic League’s Runciman Award in 2006;

Christianity is the most enduring and influential legacy of the ancient world, and its emergence the single most transformative development in Western history. Even the increasing number in the West today who have abandoned the faith of their forebears, and dismiss all religion as pointless superstition, remain recognisably its heirs. Seen close-up, the division between a sceptic and a believer may seem unbridgeable. Widen the focus, though, and Christianity’s enduring impact upon the West can be seen in the emergence of much that has traditionally been cast as its nemesis: in science, in secularism, and yes, even in atheism.

That is why Dominion will place the story of how we came to be what we are, and how we think the way that we do, in the broadest historical context.

ABC Radio National Podcast interview between Tom Holland and Geraldine Dougue:

https://www.abc.net.au/radionational/programs/saturdayextra/christianitys-modern-legacy/12136230

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A Progressive Take on Resurrection: “Which Resurrection?”

PCN EXPLORERS: Wednesday 25th March, 10 am (for 10:30 start), 

Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm

A Progressive Take on Resurrection: “Which Resurrection?”

Dr Cliff Hospital will facilitate the morning’s exploration on this subject – relevant to us all as we approach the Easter Season. His argument will be that in order to arrive at a critical take on the resurrection event and its implications for Christian faith and life in the contemporary world, we need to begin with an honest awareness that traditional orthodox Christian thinking reflects a composite of disparate strands of tradition available to us in the Hebrew Bible, the New Testament, the Quran, etc.  

So, to explain the question “Which Resurrection?”:  Is it the collective resurrection of the people Israel (Ezekiel 37)?  Is it the raising of dead individuals on the last day–the day of judgment–shared by the Pharisees, but not the Saducees, by Christians following Paul in 1 Corinthians 15: 51-52, by Muslims following many passage in the Quran such as sura 78: 17-40?   Is it the thinking reflected in Jesus words to the good thief crucufied with him:  “…today you will be with me in Paradise” (Luke 23: 43)?   Is it the earliest accounts of resurrection appearances of Jesus found in Paul’s letters, and most fully in 1 Corinthians 15: 3-8, which includes the appearance to Paul himself?  Is it the apparently related distinction made by Paul later in 1 Corinthians 15 between a physical body and a spiritual body (the latter being the body of the raised dead)?  Is it the resurrection as depicted in the gospels and Acts 1, with forty days of appearances (little in common among the accounts) culminating in the Lukan narrative of Jesus’ ascension into heaven from Bethany (Luke 24:50) or the Mount of Olives (Acts 1:12)?   

Cliff will attempt to develop a plausible account of this diversity; thus Part A.  

Part B of the talk will look at a variety of modern expressions of resurrection faith and hope that he finds persuasive in the light of our conclusions of Part A.

Come at 10 for ‘eat, meet and greet’ and we will get started at 10:30. Finished by 12. Some venture to Moray Cafe for lunch – all welcome to that for more opportunity for friendship and further exploration.

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Easter Reading

JOHN QUERIPEL PROGRESSIVE AUTHOR

I have written two books to have you thinking over the Easter season. They would make an ideal gift for either a friend or with which to treat yourself.

The first is ‘ON THE THIRD DAY: RE-LOOKING AT THE RESURRECTION’ https://morningstarpublishing.net.au/product/on-the-third-day/ OR https://wipfandstock..com/on-the-third-day.html (the second website offers a preview reading)

‘The Easter story culminating in the resurrection of Jesus stands at the heart of Christian faith and celebration. But in the modern world is the story still believable? And does it still have transformative power for modern living? The scriptures contain a mix of attitudes to life after death, and the resurrection stories themselves contain a mysterious mix of the physical and mystical. John Queripel argues that we can no longer hold to a literal understanding of these accounts, but neither can we see the resurrection as merely delusion and wish-fulfilment.’

The second is ‘BONHOEFFER: PROPHET AND MARTYR’ (Play and essay) https://wipfandstock.com/bonhoeffer.html (Preview reading offered)

The 75th anniversary of Dietrich Bonhoeffer’s death will be 8th April. 

‘In the final days of World War II, early one frosty morning, a young German pastor was taken from his cell by his Nazi captors and led to his place of execution. Coming from one of Berlin’s leading families, Dietrich Bonhoeffer’s already brilliant academic and church career was thus brutally terminated. Bonhoeffer found himself in such a strange place for a theologian, being one of the very few in the German Church who stood resolutely opposed to the Nazis to the point where he, as a one-time pacifist, became deeply involved in the conspiratorial plot to kill Hitler and bring down the regime. This course of action saw him enter the murky sphere of secrecy and duplicity as a member of the conspiracy, while two-timing the Nazis as a member of military intelligence. Using that official role, Bonhoeffer was able to travel and communicate with his international ecumenical contacts as part of the conspiracy’s attempt to strike a deal with the Allies to end the war. From a dark period, Dietrich Bonhoeffer, brave and resolute, stands as a bright and shining light.’ Information on my books is available on my Facebook page https://www.facebook.com/JohnHenryQueripel/

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Dying with Dignity

Voluntary Assisted Dying. Crunch time at Queensland Parliament.

From Everald Compton

Last year, the Queensland Parliament voted to authorise its Health Committee to hold public hearings throughout Queensland to assess public attitudes to Voluntary Assisted Dying and Palliative Care. They did an extraordinary job of holding hearings far and wide across the State and encouraging all opinions to be expressed.

I spoke at one of the hearings and it was evident that there was huge support for Queenslanders to have the right to choose to end their lives peacefully and in comfort when faced with an incurable illness. It was also clear that people felt that palliative care services were not adequate and were not an alternate to Voluntary Assisted Dying as many people will choose both. People who attended other hearings gained the same impression as I did.

At the same time as the public hearings were being held, The Clem Jones Foundation conducted a professional survey of community attitudes on the matter and found that at least three out of every four Queenslanders believed that they should have the right to elect to end their lives via Voluntary Assisted Dying.

So, we now await the report of the Health Committee which is due to present it to Parliament no later than 31 March this year. I have no inside information on the matter but my gut feeling is that the Committee will recommend that Legislation to legalise Voluntary Assisted Dying be placed before the Parliament for a conscience vote as soon as possible.

The key issue is whether or not the Premier will decide to hold the vote before or after the election which is due in October, 2020. If she delays the vote it will become a huge election issue with every candidate being forced to state their position on it.

In my role as Campaign Leader of Dying With Dignity Queensland, I am pushing hard for an immediate vote and I have no doubt that it will passed by the Parliament.

To press the case for a vote before the election, Dying With Dignity is holding a Rally on THURSDAY, 19 MARCH AT 1.00PM AT SPEAKERS CORNER, which is in George Street just over the road from Parliament. We have a police permit and have invited every member of Parliament to attend. Some have already accepted our invitation.

This event is not a protest gathering and will neither march nor block the traffic nor abuse MP’s. We are simply asking the Parliament to vote urgently to authorise Voluntary Assisted Dying in Queensland for those who so choose, similarly to the right that Victorians and Western Australians now have.

I am one of the speakers and my task is to state why, as a Church Elder, I am publicly supporting Voluntary Assisted Dying when the Churches of Queensland have joined together to make a submission to the Inquiry opposing it.

The key factor is that they believe that God decides who lives or dies. I have never ever believed that. God gives you and me the spiritual power to handle whatever life and death throw up at us. With death being an inevitable and unavoidable part of life, why let many people suffer agony to get there.

I will be a definite candidate for Voluntary Assisted Dying if ever I face a terminal illness and I have advised my family in writing that this is my wish.

Indeed, if I become geriatric and am to be committed to a nursing home I will find a way to end my life. I have had a wonderful life and I am not going to end it as a vegetable. And I am not going to waste money on pointlessly and selfishly staying alive when I want my grandkids to have as much of my estate as possible.

Churches, by opposing Voluntary Assisted Dying, are actually encouraging suicide and this is utterly irresponsible. There is clear and irrefutable evidence that people crash their cars in single car accidents because they want out and the laws of the land are denying them the basic democratic right to determine how they will live and die.

So, please come along to Speakers Corner on Thursday, 19 March at 1.00pm and help to convince Parliament that VAD legislation must pass the Parliament before the Election.

There are many Twitter and Facebook friends whom I have not ever met so I hope you will come along and say hello. And if you have any doubts about either the morals or ethics or legality of VAD, lets have a respectful chat about it.

Yours at large.

Everald.

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About Sea of Faith in Australia

SOFiA is a network of Australians interested in openly exploring issues of life and meaning through reason, philosophy, ethics, religion, science and the arts. We want to explore for ourselves what we can believe and how we can find meaning in our lives.

SOFiA has no philosophical or religious position beyond a desire to ‘openly explore’: it is a forum for discussing ideas, experiences and possibilities.

Any who find themselves in sympathy with our purpose – exploring life and meaning in an open and non-dogmatic manner – are most welcome to join us.

14 Richardson St
Lane Cove NSW 2066
AUSTRALIA

Email: sofnetwork@gmail.com

Website: www.sof-in-australia.org

For enquiries about local events/groups please see the local group details.

Join SoFiA

SoFiA members receive 6 editions of the SoFiA Bulletin annually. Subscription fees are $20 for 10 years’ membership.

The Bulletin is available either as an email attachment or in paper form.

The preferred method for payment is direct bank transfer. Please email sofnetwork@gmail.com to request our bank account details. You’ll need to use your own bank’s online banking facility to make the payment. Please use your surname in describing the payment.

Payment through the post by cheque or money order is also possible.

Please note: for overseas members, the SoFiA Bulletin is available only as an email attachment.

If you’d like to join SoFiA please complete and send the membership application together with either direct debit payment or a cheque/money order to:

The Membership Secretary
14 Richardson St
Lane Cove
NSW 2066

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Ending of Mark’s Gospel – Mk 2

Dr Peter Lewis has produced a second edition of his very interesting book The Ending of Mark’s Gospel.

This is essentially the same content, just expanded a little. A few changes have been made and two chapters added If you have the first edition, no need to rush out and buy the second but new readers should look out for the second edition.

Originally reviewed at: Mark’s Ending

Peter’s hope is that this rational investigation of the abrupt ending to Mark’s Gospel will be a key to understanding how the gospels came to be the way they are. He sees this as integral to revitalising the faith.

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Inclusive Catholics: Resourcing Progressive Ministry and Worship No.13

A welcoming and inclusive community of committed Christians, based in Victoria, true to their faith, who have become disillusioned with the institutional Catholic Church and other churches.

Go to: Inclusive Catholics

“Given the clericalism, abuse, discrimination and lack of proper governance within the Catholic Church, in 2011 Fr Greg Reynolds, a priest of the Melbourne Archdiocese for 31 years, set up a new community, called Inclusive Catholics to embrace those disillusioned with institutional churches. In this community all are welcome without question, especially lapsed Catholics as well as survivors of clerical abuse, divorcees, those who support women’s ordination and LGBTIQA+ people.

This community strives to let all voices be heard and equally considered when planning and celebrating worship and other events. It is now a democratic organisation led by an elected Stewardship Team with Greg Reynolds as pastor. Inclusive Catholics holds fortnightly Eucharistic celebrations at Glen Iris Road Uniting Church Community Centre, monthly lecture-discussions in member’s homes, social dinners, silent retreats and luncheon gatherings where personal stories can be shared.”

Social Justice

“We are all deeply committed to Gospel values and caring for the needs of the poor and vulnerable in our society and the world. We each respond to the call in our own personal way, as we accept and support each other’s approach, gifts and priorities. Above all, our hearts and prayers go out to those who suffer abuse, injustice and oppression. We are a diverse range of personalities, with a wide range of social justice priorities. Early on we decided not to set up our own separate social justice group, but rather to support individual members in the various organisations and activities that they are involved in. For example members are involved in or connected with groups such as IPAN (the Independent & Peaceful Australia Network), Pax Christi, WATAC (Women and The Australian Church), St Mary’s in Exile, Aboriginal Catholic Ministry, Acceptance, BASP (Brigidine Asylum Seeker Project), Love Makes a Way, ARRCC (Australian Religious Response to Climate Change), Catholics for Renewal, ACCCR (Australian Catholic Coalition for Church Reform), Quakers, and various Christian Churches especially Glen Iris Road Uniting Church and St Oswald’s Anglican Church. “

Eucharist

This is an open table and any believer who wishes to receive Holy Communion is welcome. Eucharist is celebrated on the first and third Sundays of each month at Glen Iris Road Uniting Church, 200 Glen Iris Road, Glen Iris at 5.00 pm, preceded by optional quiet meditation at 4.40pm

1ST & 3RD SUNDAYS OF EACH MONTH, 5PM
GLEN IRIS UNITING CHURCH

Contact details – About us

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Church of England is Institutionally Racist

THE ARCHBISHOP of Canterbury has admitted the Church of England is still “deeply institutionally racist” as he speaks out about its treatment of black and minority ethnic people. Justin Welby has spoken of his personal shame at the Church of England’s institutional racism and has promised to replace a “hostile environment” with a hospitable welcome. Speaking at a meeting of the Church’s ruling body, the General Synod, the Archbishop said he was “ashamed” of its history of racism. Mr Welby said he was “almost beyond words” after hearing about the racism faced by minority parishioners, priests and officials within the church.

The Archbishop added: “There is no doubt when we look at our own church that we are still deeply institutionally racist.”

Justin Welby

Mr Welby’s comments come as Synod members voted unanimously for a motion to apologise for racism in the Church of England since the Windrush generation arrived in the UK.

The body also voted to “stamp out conscious or unconscious” racism.

The General Synod also voted to request research on how racism had influenced the fall in member numbers and the increase in church closures over the years.

The church will also now appoint an independent person to assess racism within its ranks and seek to increase the number of BAME Anglicans seeking ordination.

Mr Welby, who decided to “ditch” a prepared speech and make off-the-cuff remarks, said church appointment panels – including the crown nominations commission, which recommends new bishops – needed to have better minority ethnic representation, along with longlists and shortlists for senior clergy posts.

He said: “We did not do justice in the past. We do not do justice now.

“And unless we are radical and decisive in this area in the future, we will still be having this conversation in 20 years’ time and still doing injustice, the few of us that remain.”

The leader of the Church of England added the Church’s “hostile environment” must become a “hospitable, welcoming one” and called for “radical and decisive” progress to put an end to institutional racism.

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Rights of Nature Australia 2020 – early notice

RONA2020 – “Rights of Nature Australia 2020” – is a national arts celebration, organised by the Australian Earth Laws Alliance (AELA). The National Exhibition will run from 12-17 October 2020 in Brisbane, in conjunction with AELA’s week of exploring and celebrating the Rights of Nature.

In 2020, the Australian Earth Laws Alliance (AELA) will be co-hosting a range of arts activities and events under the theme of “Voices of Nature”. This theme will encourage the exploration of the concepts of ‘voice’, ‘standing’, ‘representation’, and ‘agency’ of the natural world within human governance systems. The theme also promotes AELA’s desire to focus on sound art and acoustic ecology as key mediums for communicating and exploring nature’s voice(s).

AELA is excited to be partnering with the Australian Forum for Acoustic Ecology (AFAE) to generate dynamic, cross-disciplinary interactions and projects for RONA2020. And we look forward to engaging with the science, technology, art, wonder, and acoustic expertise of the AFAE members.

For more information go to RONA2020

The Australian Earth Laws Alliance (AELA) is a national not-for-profit organisation whose mission is to increase the understanding and practical implementation of Earth centred governance in Australia, with a focus on law, economics, education, ethics and the arts. AELA’s work is inspired by the theory and practice of Earth jurisprudence, which is a governance philosophy and growing social movement. Earth jurisprudence proposes that we rethink our legal, political, economic and governance systems so that they support, rather than undermine, the integrity and health of the Earth.

The need for new governance systems has never been greater: as we face a climate changed world and transition away from our destructive reliance of fossil fuels, human societies need to create new ways of working together and nurturing the wider Earth community.

AELA works to build long term systemic change, so that human societies can shift from human centred to Earth centred governance.  Our vision is to create human societies that live within their ecological limits, respect the rights of nature and enjoy productive, sustainable economies that nurture the health of the wider Earth community.

AELA carries out its work by supporting multi-disciplinary teams of professionals engaged in research, education, publications, community capacity building and creating new models of Earth friendly governance. Our team includes Indigenous community leaders, lawyers, economists, scientists, deep ecologists, artists and community development practitioners.  AELA works on a membership-participation model and is powered by committed volunteers, who work together as individuals and organisations across Australia.  All our work is driven by our members’ interests and commitment – so become a member and get involved!

AELA is a founding member of the Global Alliance for the Rights of Nature, which brings together more than 80 organisations around the world, who support Earth Jurisprudence and Rights of Nature.  AELA participates in the UN Harmony for Nature initiative, is an affiliate of the Earth Charter and a partner of the Global Footprint Network.

AELA’s Board of Management is comprised of lawyers, Indigenous leaders and professionals from around Australia.

AELA is run by volunteers who are committed to the philosophy and practical implementation of Earth Jurisprudence.

AELA is a not-for-profit company limited by guarantee (ABN: 54 156 139 221)

Membership is open to all individuals and organisations with an interest in Earth Laws and AELA’s work. 

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New from Morning Star Publishers

The Unexpected Light is a book which seeks to inspire through the experience of science, history, and art, rather than theological rhetoric – reaching out to people not necessarily committed to the Christian faith but perhaps interested in it.

The aim is to show how mercy is not just a doctrine, not just a teaching – although these are important things – but rather, a force integral to the future of human life on earth. Peter Fleming examines science, history, art – unified in faith. In a world which is imperfect by its very nature, mercy is a logical response to its people and to human behaviour.

Reflections from a Year of Mercy

By: Peter Fleming

Pages: 160
Publisher:Morning Star Publishing
Dimensions:148mm x 210mm
ISBN: 9780648118664

$20.95 – Purchase details

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A further Reflection from Kevin Smith

WHAT HAPPENED? … studying the Rabbi Yeshuah story … 15 THESES

In concluding a session of my limited observations and drawing on life-long learning, I arrive at some opinions (an opinion, it is said, being midway between fact and belief). There is no weakness in me admitting that I may be wrong:

-(i) I am a citizen of Planet Tellus where all human observations, conclusions and opinions are tentative and challengeable; I make it clear that philosophy invites us to challenge our most cherished assumptions on a regular basis, even when those assumptions are as life-defining as religious assumptions often are. “There are no sacred cows in philosophy; everything is up for scrutiny, fair game to be challenged.”  For Kant & Descartes ‘doubt’ is the key to wisdom.  -(ii) A human who has totally died does not come back to everyday life again and so there was no resurrection;    

-(iii)   Virgin-Mary type pregnancies don’t occur. It’d mean that her infant would have had no male DNA;

-(iv)   All miracles are scientifically suspect; consider Apostle Simon-Peter walking on water.
-(v)    The existence of divinity or divine-nature is theologically suspect; I see a human Rabbi Yeshuah as more impressive than a divine rabbi.
-(vi)  That great literary work, the Bible, is a wholly human construct, written by human hands. It has therefore very questionable verisimilitude on account of its many discrepancies, contradictions and mistakes (fake news and false facts). It also contains lots of sublime wisdom;
-(vii)  You must distrust churchianity, i.e., traditional institutional christianity, because of the christology that it created which was presented to followers as divinely revealed deposit-of-faith dogma ;
-(viii) Faith is often the enemy of evidential fact. Assertions without evidence may merit denial without evidence;
-(ix)   History shows for me no evidence of what I taught as a catechist (scripture-teacher) for 20 years, “Adonai-God the Father is a loving, caring God”. Prayer may be beneficial but no one is listening;
-(x)    It has been difficult for me to arrive at these theses; it has taken me 8 decades of devoted application trying to find out what really happened;
-(xi)   I declare that these observations are for me joyful and liberating.

-(xii)  I perceive Rabbi Yeshuah as the most completely valid and most completely convincing practitioner of goodness and integrity (as the inspiring principles of all human action) that the world has ever known;

-(xiii) As one born saved I spiritually embrace Rabbi Yeshuah of Nazareth as my mentor. He is Israel’s greatest prophet, an original thinker, inspiring preacher, gifted healer & exorcist, convincing teacher of wisdom and integrity, Jewish mystic, model of kingdom-oriented life-style and promulgator of the ancient Hebrew ethics of open hospitality and neighbourly love with esteem for Adonai-Yahweh-Elohim as our loving Father.

-(xiv) Yeshuah of Nazareth died two millenia ago, having emerged from the Hebrew Israelite Jewish community; he summed up the essential of its wisdom discoveries. He was able to speak divine truth with humanity’s own voice. His brief physical presence on the earth changed the course of history in innumerable ways. We rightly honour him in titling him as ‘anointed son of God’.

-(xv) I walk through life hand-in-hand with this most admirable spiritual preceptor and I silently converse with him, and I greet his mother too. []                         [ Kevin Aryeh Hatikvah Smith in Sydney  01/11/2019 / re-edited 09-02-’20 ] 

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How Can We be Good Ancestors?

Good Afternoon Explorers and Friends

This coming Sunday the 16th February, at 5.30pm , the  Caloundra Explorers start off the 2020 year with the  first Gathering.

The invitation to join us does, however, contain the crucial question of our time How can we be good ancestors?”—are you ready for the challenge of this theme!!

Our Gathering will be lead by Rev. Brian Gilbert.

Brian says “This Sunday is celebrated in some places around the world as Evolution Sunday.   The theme for the Gathering is, however,  not so much ‘evolution’, as ‘living with change in its many forms’.

Our Gathering will reflect on ‘managing change’ that we might be “good ancestors.

Please bring a plate for our shared meal at 7 p.m.

Everyone is welcome. 

Remember, we discuss and debate within a safe and non-judgemental environment

 Come along and join in what will hopefully be a very satisfying evening for you among friends, and new friends.    

CONTACT:  Leaders – Brian Gilbert – Mob 0417 002 274  or  Margaret Landbeck Mob 0402 851 422

WHEN:    Sunday 16th February  at 5.30 pm thru to approx 7.30pm

WHERE:  Caloundra Uniting Church HALL, 56 Queen Street Caloundra.

EMAIL:    jjeverall@bigpond.combmgil@westnet.com.au

Caloundra Explorers Group              

  Faith And the Modern Era

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Religion and Ethics: Rising Tensions in Rome

If you have seen the Oscar-nominated movie The Two Popes, you will know it ends with Francis and his predecessor, Benedict, cheering on their teams, as Argentina and Germany play each other in the soccer world cup.

This fictional account of their relationship is drawing millions of viewers. But in real life there’s widening gulf between the so-called Francis and Benedict factions of the church.

The cause of the latest tension is a new book about compulsory celibacy for priests. Are hard-line traditionalists in the church using the 93-year-old former Pope to undermine Francis and his reforms?

For a video clip from the ABC Religion and Ethics site on this topic, go to The Two Popes.

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Proposed Religious Discrimination Bill too severe

By Naomi Neilson|28 January 2020 , first published in the Lawyers Weekly

Edward Santow has been Human Rights Commissioner at the Australian Human Rights Commission since August 2016.

Ed leads the Commission’s work on technology and human rights; refugees and migration; human rights issues affecting LGBTI people; counter-terrorism and national security; freedom of expression; freedom of religion; and implementing the Optional Protocol to the Convention Against Torture (OPCAT).

Ed’s areas of expertise include human rights, public law and discrimination law. He is a Visiting Professorial Fellow at the University of New South Wales (UNSW), a member of the World Economic Forum’s Global Future Council on Human Rights and the Fourth Industrial Revolution, and serves on a number of boards and committees.

In 2009, Ed was presented with an Australian Leadership Award, and in 2017, he was recognised as a Young Global Leader by the World Economic Forum.

From 2010-2016, Ed was chief executive of the Public Interest Advocacy Centre, a leading non-profit organisation that promotes human rights through strategic litigation, policy development and education.

Ed was previously a Senior Lecturer at UNSW Law School, a research director at the Gilbert + Tobin Centre of Public Law and a solicitor in private practice.

***

Certain provisions to the proposed Religious Discrimination Bill have been rejected as being too “severe” and unduly restrict the rights of entire communities of people, said the Australian Human Rights commissioner.

Speaking at a Public Interest Advocacy Centre (PIAC) forum hosted at Gilbert + Tobin, commissioner Edward Santow said that while welcoming the government intention to fill in gaps in the law that leave people of faith unprotected, several provisions will only serve to “taint the bill as a whole” and set anti-discrimination laws back further.

“The majority of the bill is an appropriate and conventional law to prohibit any religious discrimination. The majority of the bill is similar to existing laws, here and overseas, in dealing with discrimination of religion, race, age and sex,” Mr Santow said at the forum. “But we have serious concerns about other aspects of the bill.

“We need to consider whether the bill’s problems are so severe they taint the bill as a whole. For me, the short answer is yes. In my view, certain elements of the bill are so problematic that the bill should not proceed unless those problems are addressed.”

Mr Santow pointed to several provisions in the bill the Human Rights Commission has taken issue with, which he added were “unique, even radical”. He noted that there was nothing like these provisions in Australian, or international, law.

For one, under the provisions, corporations can claim they were discriminated against based on associations. Mr Santow said that by claiming this, it is inconsistent with laws both national and international, but would also be inconsistent with logic and common sense “to suggest a corporation’s feelings have been hurt”.

“It’s axiomatic that human rights are for humans,” Mr Santow said. “If you need to be persuaded on this, just remember human rights exist to protect quintessentially human qualities, especially human qualities. And yet, the bill would allow some corporations to claim that they suffered from religious discrimination.”

The bill also allows religious bodies – including schools, charities and providers – to be exempt from religious discrimination law. As such, they are permitted [to] be discriminatory if it is in “good faith and in accordance with religious doctrines”. For example, a teacher of faith at a religious childcare centre can discriminate against a single mother.

“It undercuts protections against religious discrimination, particularly in sections such as employment and the provisions of goods and services. In other words, a significant portion of the bill isn’t about prohibiting religious discrimination, it does something that is the exact opposite of that,” Mr Santow said, adding that the bill would give “license” to certain parties to engage in discriminatory conduct based on their beliefs.

Mr Santow added that parts of the bill, if it proceeds, will override all anti-discrimination laws because it would favour one group’s rights over another.

“We believe that the bill would be easy to fix. The problematic provisions with this bill seem to have been tacked onto a much more conventional bill. If you were to remove the problematic elements, you would be left with a typical anti-discrimination law,” he said.

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New words to old tunes, new words to new tunes

Dear Friends in the Progressive Christianity Network and other interested people,

The Progressive Christian Network meeting at Merthyr Rd Uniting Church New Farm, Brisbane is please to advise that notable organist and soprano/choir leader, Dr Steven and Mrs Adele Nisbet from St Andrews, Creek Street Uniting Church, Brisbane will be the guest leaders at our next Seminar in February (see below). All welcome.

The first month of the year has almost passed so I guess any new year celebrations are forgotten and we are ready to start up regular activities and commitments. We have grieved along with all Australians the loss of life, property, wild life, farm animals and livelihoods in the devastating bushfires. Today we have both celebrated our Australian life and mourned the hurt caused to its First People.

Shirley Erena Murray died peacefully in Paraparaumu, NZ. 

Probably most of us did not know Shirley personally, but many have found her words of songs to be helpful on their own progressive journey.   In Shirley’s own words: “Go gently, go lightly, go safe in the spirit”

PCN EXPLORERS: Wednesday 26th Feb, 10 am (for 10:30 start), 

Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm

All are welcome to join us as Steven and Adele Nisbet help us explore some new songs that express our faith. New words to old tunes, new words to new tunes. Come at 10 for ‘eat, meet and greet’ and we will get started at 10:30. Finished by 12. Some venture to Moray Cafe for lunch – all welcome to that for more opportunity for friendship and further exploration.

Kind regards

Desley Garnett
drgarn@bigpond.net.au
0409 498 403

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Book: Love without Limits

Review coming shortly.

The love of God crosses all boundaries. Every. Single. One.

Every day, millions of people lament the loss of civility, respect, and hope, and they wonder if it’s possible to cultivate a love big enough to overthrow hate and heal our hurts. With courage, authenticity, and relevance, Jacqueline A. Bussie proclaims, “Yes! It’s possible!” and urges readers to widen love’s wingspan and to love as God loves–without limits or exceptions.

In Love Without Limits, Bussie imparts practical solutions for people of faith who yearn to love across division and difference in these troubled times. Through poignant personal memoir, engaging theological reflection, inspiring true stories of boundary-busting friendships, creative readings of scripture, and surprising shout-outs to some of love’s unsung heroes, Bussie challenges readers to answer God’s call to practice a love so deep, it subverts the social order; so radical, it scandalizes the powerful; so vast, it excludes no one.

“A must-read for all Christians interested in inclusivity for their communities.” –Publishers Weekly

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A Progressive Sunday School Curriculum

A Joyful Path, Spiritual Curriculum for Young Hearts and Minds

Uniting Church Dayboro uses “A Joyful Path” for the children’s curriculum. It is a curriculum for children in today’s world. We use it to create Christian practice and teaching that builds in the children a greater concern for the way people treat each other than simply what, if, & how a person believes. The curriculum affirms the variety & depth of human experience. The Joyful Path is first and foremost about teaching and practicing Christian spirituality rather than any exclusive dogma. It seeks to create a foundation of fair, open, peaceful & loving treatment for all human beings. Its primary lesson is to help children discover and relate to the Divine in themselves and each other. Many of the lessons focus on ways that we can practice the same compassion with all as Jesus spoke and demonstrated so often. The Joyful path is just that, & not a mere retelling of the old Bible stories. In the words of Bishop John Shelby Spong “(it) does not equate faith with having a pre-modern mind”. The curriculum provides a Sunday space that you can invite the children of your unchurched friends & family without fear or embarrassment.

Now in our 3rd year of using this curriculum, we have been very pleased with the response of kids, parents, congregation and church council.

Some of the Authors and Teachers drawn upon in writing this curriculum:
Eckhart Tolle
Houston Smith
Rumi
Paul Knitter
Thomas Berry
Paul Tillich
Jack Cornfield
Meister Eckhart
Robin Wall Kimmerer
Rev. Dr. Matthew Fox
Bishop Jack Spong
Marcus Borg
Rabbi Zalman
Val Webb
Sallie Mcfague
AND MORE!

38 lessons each year focus on:

  • suggestions for personal and group reflection (the instructor, the students and the students in community with one another);
  • resources to expand awareness to other cultures, religions and ways of knowing;
  • practices to invite spiritual discovery, awareness and application;
  • embodied activities for direct encounters and experience;
  • brainstorms for further action and engagement with the community;
  • rituals for celebrating the gifts Earth provides in each of the 4 seasons; and
  • ceremonies to explore gratitude, engagement/being in the struggling, peace-making, and forgiveness

For more details and how to purchase: Go to A Joyful Path

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Redcliffe Explorers – God, Ethics and the Secular Society

The Redcliffe Explorers’ first 2020 meeting will take place next Monday evening 3rd February in the ground-floor meeting room at Azure Blue (91 Anzac Ave Redcliffe 4020), starting at 6 p.m.  As usual, the first half-hour will provide an opportunity to enjoy fellowship, with tea/coffee and biccies provided. Entry is free, but a gold-coin donation to defray costs would be appreciated.

We will be starting to review and discuss what we think is a particularly important and timely book, titled God, Ethics and the Secular Society. Written by Melbourne-based Uniting Church member and former ordained Congregational minister John Gunson, the book deals with the vexed question of the future of the Church, and what such a future might look like. According to the author, it is the end-product of a lifelong search for the answer to the questions: How can we help to make a better world?, How ought we to live?, How can we find the motivation to do the truth when we find it? And what do we mean by the word ‘God’? Gunson finds the answers in what he calls ethical ecology, and in the life and teaching of an ancient sage – Jesus of Nazareth – who confronts us with the simple yet profound challenge: “Overcome evil with good”.

In addition, we’ll discuss a very recent sermon titled ‘In This Life’ by Rev Dr Roger Ray, Pastor of the Emerging Church in Springfield, Missouri. Rev Ray gives a refreshingly candid and matter-of-fact account of the ‘soul’, our mortality (or immortality?), and eternity, and how our understanding of these should affect the way we act.

Our Explorer meetings are open to anyone prepared to think outside the square and engage in friendly, civilised discussion about the big questions of life. If you’re not a regular attender of our gatherings you might like to contact Ian Brown (0401 513 723 or browniw5@optusnet.com.au) for details.    

Shalom, Ian.

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Love is impossible without law

From – Lawyers Weekly (Thanks to Tim O’Dwyer for referring us to this item)

[About Lawyers Weekly

Lawyers Weekly is the authoritative source of independent news, analysis and opinion about the practice of law in Australia.

Published daily, and reaching over 110,000 lawyers, www.lawyersweekly.com.au is the essential resource for news, business and market developments for legal businesses and practitioners — both corporate and in-house.

In addition to its digital platform and awards, including the 30 Under 30, Australian Law Awards and Women in Law Awards, the monthly Lawyers Weekly print magazine brings the best of in-depth reporting and feature writing to leaders in the profession.

Lawyers Weekly not only takes pride in its news-breaking reporting, but also in its active role in shaping and progressing the way legal business is conducted in Australia.]

If The Beatles are to be believed, “All You Need Is Love”. This isn’t quite true, says one ANU law lecturer – besides love, he says, there is law.

According to Dr Joshua Neoh, who is an associate professor at the ANU College of Law, a common life would be impossible without the common law. In short, the law unites us in this common life, he posits, and saves us from ourselves.

“Without the authority of law, we would be at the constant risk of collapsing back into the state of war, where no humane relationships could ever survive, let alone relationships of love. Law stabilises social relations and makes the condition of love possible,” Dr Neoh explains.

Dr Neoh is the author of a new book – Law, Love and Freedom – which argues that the law does not just enable love, it may itself be an expression of love.

Submission to the authority of law is an expression of the love of neighbour. The authority of law unites individuals and binds them together in a community. In a complex society with its coordination problems, the only way of expressing the love of neighbour is through obedience to the authoritative plan for the common good, which we call law,” Dr Neoh told Lawyers Weekly.

“At times, I may disagree with the law, but in matters where a collective decision has to be made, my submission to the collective judgment as embodied in the law, in spite of my disagreement with it, is an expression of my desire to continue living with my fellow citizens in the one community.”

The nexus between law, love and freedom

Law is not just about a set of rules, he continued. It is a “value that is connected to a whole set of other values”, he submitted, which – when put together – makes up what we collectively understand to be a “good life”.

In drawing such a conclusion, Dr Neoh recalled that he explored three key values for his book: law, love and freedom.

For the rest of this item go to: Love is impossible without the law

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Progressive Christianity is building a bigger table

A message from the Director of ProgressiveChristianity.org, Rev. Deshna Charron Shine

We’re Building a Bigger Table

The table is too small. These are crucial times for the planet we call home. The toxic and institutionalized systems of racism, tribalism, colonialism, culture appropriation, sexism, and the general oppression of marginalized people have been thrust to the surface of our society. While this is scary and disturbing, it is also a positive step toward the eradication of white privilege, white fragility, and an empiric worldview. I say this is positive because it is forcing those of us who are privileged to wake up to a systemic culture of greed and fear that has been part of daily life for people of color and marginalized people since the beginning of modern history. These are systems and beliefs Jesus faced and why he was crucified. So why is this necessary for us?

Because we need a bigger table.

We need a bigger table because people of privilege are looking for a way forward to experience repentance, reparation, healing and transformation.

As Progressive Christians, we are called to the work of transformation that we have witnessed in the incredible life of Jesus. We have been teaching these values from our pulpits, from stages, behind cameras and to our readership. We have been gathering around a table and breaking bread and pouring wine, but that table is too small. We have met a moment in history that demands more of us.

I am inviting you to join in this movement. To help us build a bigger table that makes room for the marginalized voices to be heard. Your year-end gift will help us accomplish this!

In 2020, ProgressiveChristianity.org will be hosting in-person conversations and virtual gatherings with leaders in race reparation and climate justice. I’m asking my team and our international community to come together to create three new Christian Reparations Resolutions that we hope will be adopted by progressive Christians and progressive churches all over the world.

We’re building a bigger table. And we need your help.

These Resolutions will focus on 3 main roots of disharmony and injustice plaguing our world and Christianity:

1. Repentance for harmful actions, attitudes, and lifestyles as well as reparations for Indigenous peoples.

2. Repentance for harmful actions, attitudes, and lifestyles as well as reparations for People of Color.

3. Repentance for harmful actions, attitudes, and lifestyles as well as reparations for harm to Creation.

Your year end gift will help us build a bigger table to have these discussions as we pursue the creation and adoption of these resolutions.

When you give it will also enable us to create and distribute digital trainings for faith communities who are ready to affect real change in their local communities.

Healing and positive transformation are our goals here. Closer to radical inclusion and unity. However, to move toward healing we must first acknowledge where our ancestors and where we have missed the mark or have caused harm. We begin by acknowledging, then we ask forgiveness, then we resolve to do better. We can then fully begin to envision a world that is better than the one we have been handed down. We can see into the future, where a rainbow tribe covers the earth, respectful and authentic, as Jesus would have envisioned.

Progressive Christianity as a movement has an opportunity in this moment in history — and we need your help.

For more information go to: The table is too small

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Death of Hymn Writer Shirley Murray

From the Hymn Society in the United States and Canada

“We were saddened to learn of the death today of New Zealand hymn writer Shirley Erena Murray, FHS. She was one of the most prolific and influential hymn text writers in the English speaking world, creating texts finely attuned to the issues facing people of faith today. They have appeared in more than 100 collections worldwide and have been translated into several other languages.

She was brought up Methodist, but spent many years as a Presbyterian, serving with her husband, the Very Reverend John Stewart Murray, a former Moderator of the Presbyterian Church of New Zealand, as he pastored St. Andrew’s on the Terrace, Wellington, where many of her hymns were first sung.

An article in The Hymn (Autumn 2009) announcing that she had been named a Fellow of the Hymn Society included this observation: “Despite her frustrations with the Church, this writer remains committed to working on its behalf, and her positive, ebullient nature dominates her work. Her hymns are ecumenical in their theology and inclusive in their expression. They embody themes of justice, peace, human rights, nurture, and the integrity of creation.”

Shirley Erena Murray MNZM (born 31 March 1931 – died 25 January 2020) is a New Zealand hymn lyrics writer. Her hymns have been translated into numerous languages and are represented in more than 140 hymn collections.

Born a Methodist in Invercargill, she earned a Master of Arts degree with honours in Classics and French from the University of Otago. She later worked as a teacher and researcher.

After marrying Presbyterian minister John Murray in 1954, she eventually moved to Wellington where John was minister for the St Andrew’s on the Terrace from 1975 to 1993. Her hymn writing started in the 1970s and often used the congregation of St Andrew’s as a testing place for the hymns. Many different composers have put music to her hymn texts.

Her hymns have been translated into several European and Asian languages and are represented in more than 140 hymn books around the world. In addition to New Zealand, they are particularly used in North America.

Among her most known hymns are “Hymn for Anzac Day”, “Where Mountains Rise to Open Skies”, “Our life has its Seasons”, “Star Child” and “Upside Down Christmas”.

Professor and hymn writer Colin Gibson, who has set music to some of her songs, described Murray’s hymns in 2009 as “distinguished by their inclusive language and their innovative use of M?ori, their bold appropriation of secular terms and their original poetic imagery drawn from nature and domestic life, but equally by the directness with which they confront contemporary issues.”

In 2001, she became a member of the New Zealand Order of Merit for “services as a hymn writer”. In 2006, she became a fellow of the Royal School of Church Music. She received an honorary doctor of literature degree from the University of Otago in 2009. The same year, she was named a fellow of the Hymn Society in the United States and Canada.

Murray lived with her husband at Raumati Beach near Wellington. The couple had three children and several grandchildren.

Her hymns and carols address a wide spectrum of themes ranging from the seasons of the Church year to human rights, care of creation, women’s concerns and above all, peace. Methodist by upbringing, and ecumenical by persuasion, she has spent most of her life as a Presbyterian. She was married to a former Moderator of the Presbyterian Church of NZ, the Very Rev. John Stewart Murray, who passed away just recently (2017). She had three sons and six grandchildren.

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Contemporary Liturgy for the Post-Modern Church

From Rev Fran Pratt – Peace of Christ Church in Round Rock, Texas , USA

The Rev Fran Pratt has been on a faith journey which may be familiar to many Christians. She has gone from the charismatic experience of certitude within the Vineyard Fellowship to a place of doubt and uncertainty, where prayer did not come easily to her …

Call and Response: Litanies for Congregational Prayer

Available in paperback and kindle ebook.

A compilation of modern call and response litanies intended for congregational use. Whether your community is liturgical and looking for fresh language, or contemporary and looking to incorporate liturgical elements, this volume contains relevant, reflective prayers that call congregations deeper into the story of Divine Love.

Written with attention to beauty, theological resonance, and justice-mindedness, these prayers probe the depths of what it means to live out faith in today’s context. People of faith from various traditions can find helpful language for integrating spirituality and contemporary life in this rich trove of communal prayers.

An extract:

Litany for Our Planet

January 16, 2020

I feel a great deal of urgency combined with hope. People, especially people who claim to follow the Christ – the Peacemaking, violence-ending, death-resurrecting Christ – need to wake up to the understanding that caring for creation = caring for the poor. This is my prayer that Spirit People will not wait to face this, that they will start now, make and push for change now. So that we can leave a legacy of a healthy planet to our children and grandchildren.

God, we ask for your help. 
Our planet, our mother, is suffering
Due to human neglect, apathy, and greed; 
Due to overconsumption, mass production, and pollution.…

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Reflection: Progressing Spirit

A SEARCH FOR ULTIMATE MEANING — I present here my own edited version of an essay by Rev. Fran Pratt, Pastor of Worship and Liturgy at Peace of Christ Church in Round Rock, Texas in “Progessing Spirit”.:  

            In recent millennia our main western religious history started in east mediterranean Asia as a clan, a tribe, a community, sought a way to relate to the divine … in all the ways that complex and fallible humans do … getting some ideas right and misunderstanding others. 

            It created traditions, assumptions and rituals surrounding its understanding of higher power, some of which were timeless and others hopelessly limited. The clan grows into a tribe, then into a nation, gradually spreading its understandings across places and cultures … all the while struggling to connect with and understand the divine, and never quite realising that the divine is within them all along.

            Then a Person [ Rabbi Yeshuah of Nazareth (c.5 BCE-c. 30 CE) ] emerged from the Asian community who was able to sum up the story and speak divine truth with humanity’s own voice. In this Person the divine became immanent, wholly at hand; the best was humanised, fully embodied. 

          This Person is so compelling that his brief physical presence on the earth changed the course of history in innumerable ways. He embodied divine love and light, and believed that ordinary folks can do the same. He’s the catalyst for a whole new branch of the world’s Wisdom Tradition and inspired many other saints and sages in history to inspire much of today’s compassionate work.

            There’s a grand search for moral truth threading through the whole story, humans asking how best to be in the world and how best for humans to live wisely?       We believe we can see the divine pointing the way and remaining compassionately present when its guidance is rejected or scorned. …

            A TRIBUTE — Jewish philosopher Hannah Arendt )1906-1975) called Rabbi Yeshuah of Nazareth “the only completely valid and completely convincing experience (that the western world had ever had) of goodness as the inspiring principle of all human action”.

Kevin G Smith January 2019

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Books where informed Christians Respond to Climate Change

BOOKS THAT INFORM ON THE ENVIRONMENT, ECOLOGY AND CLIMATE CHANGE 

Mick Pope has written two books : A Climate of Justice ISBN 9780648164203 $20.95 Click to buy here
and his recent book All Things New  ISBN 9780648376583 $24.95 Click to Buy here

Jonathan Cornford is the Author of Coming Back to Earth ISBN 9780994264558 $24.95 Click to buy here
and his recent book Coming Home ISBN $19.95 Click to buy here
       

Jan Morgan and Graeme Garrett are authors of On the Edge ISBN 9780648232452 $31.95
Click to buy here
Jan Morgan is the author Earth’s Cry ISBN 9781925208238 $34.95 Click to buy here

Mary Tinney is the author of When Heaven and Earth Embrace ISBN 9780648453888 $25.95
Click to buy here

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A second review of “Activist Theology” by Robyn Henderson-Espinoza

See an earlier review at: Activist Theology

This review is by Paul Wildman, a member of the UCFORUM Executive.

This short book is well written and on topic from the point of view of an intellectual activist. However, the book has little at all to do with act-ual ground up, tr-act-ive, hands on, act-ivism.  The book is not entitled the ‘Theology of Activism’ and actually reverses these words to Activist Theology. However, Activist qualifies Theology in the title and as such the latter is subordinate to the former in content, process and ‘enfleshment’ and this does not happen. 

The book is really a Theology of Activism or more correctly it is a Theology of Feminist intellectual perspectives on theories and issues that are associated with activism. The author is a self-described ‘intellectual activist’ and this is indeed an appropriate term, as she doesn’t move from the intellectual, indeed hyper academic intellectual for the whole book.  This means she spends nearly 20% at the start of the (short) book explaining her ‘perspective’ in the preface and acknowledgement sections ………And then another 20% on poems….at the end of the book, and approximately half of the short book on ‘stuff other than hands on activism’. 

This is, I argue, part of a bigger picture that is the failure of academe in the West to grasp what action and activism actually is.  Indeed, when confronted with this author’s simple reframe of action and critique to fit within the hyper academic mind set of ‘my writing is my activism’ and all is at peace with the world, I recall that  I have had this literally said to me by a famous futurist.  So the critique is brushed aside by reframing. She finishes with a ‘call to action’. Yet, of course, that is not the action that she does and again is a form of hyper intellectualism on steroids, a hyper activism that is totally oblivious to itself and, as such, a sort of intellectual somnambulism.  This is a flaw/issue many of us, including me, struggle with. However, it needs to be surfaced and articulated and owned and addressed. This book does little to address same.

There is not one actual activist action she has done listed in the book, not one – bizarre and tragic in a sense as with many academics. When discussing the futures field they have NO grasp of what activism actually is and if they even smell a whiff of critique they reframe it as above as ‘my writing is my activist’, or go for ‘I am very busy so I outsource my activism to a social justice/religious organisation’, or ‘you don’t grasp what activism is about. Here read these 5 books I have written…..’  (all are literal experiences I have had). This book is shades of the first in my opinion.  Action Learning, conscientisation and craft, Peer to Peer, hacktivism, Wilding, Permaculture are for instance some ways of addressing same.  At least she has the honesty to call herself an ‘intellectual activist’. However, this allows the author and basically most other so call activist academics to call themselves same without ever actually doing it.

There are, some most excellent, indeed brilliant, paragraphs and phrases in the book, that as snippets on how to live one’s life somewhat make up for the above. A few of these include:

L837 Collective liberation does not materialize in a vacuum; liberation materializes as we midwife more shalom into this world.

L815 The struggle to humanize those who have been most affected by systems of oppression is so much of our work in activism. To embody a theological imagination that holds the complexities of our human experiences including our difference and diversity in tandem with a divine source of becoming is part of our struggle today.

L776 Church was also the place that could not hold my complexities.  Yet though I have left, church won’t, and I can’t, let go.

L1120 In this martyrdom of Arnulfo Romero’s, we can see a third dimension of Christian martyrdom. It is a dimension that has received little attention up to now, but today it is becoming more and more important. The first dimension is suffering for faith’s sake: Paul Schneider. The second dimension is suffering through resistance against unjust and lawless power: Dietrich Bonhoeffer. The third dimension is participation in the sufferings of the oppressed people: Arnulfo Romero.

In terms of the authors analysis of Jesus’s role as an activist she readily identifies that it is Jesus’s hands on pragmatics with the poor of the poor that come first in his work at the margins of the margins. Yes, the background theology matters, and yet, it is one’s personal practical hands on commitment and action that qualify the theology not the other way around.  So maybe the kingdom/commonwealth of god is an activist theological one after all??!! I certainly agree with her in this regard.

So, in conclusion 99% of academics and purchasers would be most satisfied with the value for money they have received in what Dr Henderson-Espinoza has written, and indeed I congratulate her for same.

Dr Paul Wildman 7th January 2020.

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Why is church attendance declining – even among committed Christians?

In 2016 Patheos produced this summary of the reasons for this in USA:

  1. Social expectation and pressures have lightened. People used to live their lives according to social convention. Those who strayed from accepted norms were ostracized and shamed. Churches used this power to “guilt” people into a variety of behaviors, including weekly church attendance. Obviously this doesn’t work any more.
  2. Church is no longer the best show in town. For centuries, Sunday morning was an entertainment desert. Shops were closed. Sports commenced at noon. There was no cable TV or video games. Church was literally the only thing happening on Sunday morning – so people went. Sunday now presents lots of attractive options and everyone – including Christians – is taking advantage.
  3. Increased mobility. People travel as never before, so more and more churchgoers find themselves out of town on Sunday. Relatively few see the need to visit a nearby church.
  4. Weekend work. Blue laws used to keep businesses shuttered on Sunday. Now many people work on the Sabbath, which makes attendance difficult or impossible.
  5. People need a day of rest. For stressed-out couples Sunday may be the only pajama morning of the week. Can we blame families for wanting a little downtime with each other? After all, aren’t we supposed to take a sabbath?
  6. The rise of do-it-yourself Christianity. The Internet and various media offerings allow believers to tailor a spiritual life to their own liking. They get Christianity without the challenge of having to interact with other Christians.
  7. The expectation of choice. Modern Americans are used to getting exactly what they want. Amazon.com offers more than 200 million items. Petco sells more than 100 varieties of dog food. Christians shop for pastors they connect with. Megachurch attenders often have favorite teaching pastors – and will skip a Sunday if “the other guy” is preaching.
  8. The most faithful saints are burning out. I know a number of very committed Christians who no longer attend – or do so sporadically – because their churches worked them so hard in the past.
  9. Video streaming. In the past five years many churches have begun live-streaming their weekly worship services. It’s a heck of a lot easer to watch church on your iPad than it is to drag everyone to a building. And here’s the best part: no singing!
  10. Churches increasingly model individuality in weekly worship and teaching. We’ve trained people to pursue Christ on their own – so that’s what they’re doing.

The complete paper can be found at: Declining attendances

Is this the same story in Australia? More to come on this issue and your opinion is valued.

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What is the status, role and authority of the Basis of Union in the Uniting Church today?

Rev Don Whebell. [Don is one of the few people still living that were actively involved in the process of coming into Union that formed the Uniting Church from three previous denominations. As well as a minister, he was a Queensland Synod Moderator and taught the subject ‘Basis of Union’ for many years at Trinity Theological College in the Queensland Synod].

“That question had been in front of me for some time for at least three reasons:

  1. There was a time when, as a Christian Education and Youth Worker, I had responsibility for a program of education for the participating denominations in North Queensland. Having been involved in studies in the first Basis [and disappointed at its rejection by the Presbyterian Church] my task was to try to help people to understand it in ways that would make sense to them in their journeys.

“I was frequently disappointed at what I saw to be the superficial responses a lot of people were making to the whole issue and a general unwillingness to grapple with the theological basis of what it means to be the Church.

“Most seemed to be just wanting some ‘ecclesiastical carpentry’ to glue the three denominations’ organisations together – or wanting a Church under another name that was vey similar to what they already had….

“2. In my roles as a Presbytery Minister and as Moderator, I was frequently confronted by the same sort of thing in the 80s and 90s that I had encountered in the 70s.

“Many people were often just not willing – or motivated – or able – to do the theological work, wanting a simple way of being the Church that made few demands on their thinking, believing and acting….

“Concerned that the Basis of Union was not being given its intended role, status and authority in the Uniting Church, the Council of Synod asked Duncan Harrison and I to write some studies on the Basis for people in Congregations, to mark the 20th anniversary of the Inauguration of the Uniting Church. And to encourage people to re-engage in a search through the Basis and rediscover the sources of their faith. It’s called A Hitchhiker’s Trip through the Basis of Union.

“3.The third area of my concern was aroused – say the least – when, at a Presbytery Ministers’ Conference a many years ago, The General Secretary of the Assembly announced that there was a growing problem with the place of the Basis in the UCA.

“He said something like:

“There is an emerging viewpoint among some that holds that The Basis of Union does not have the relevance for the Uniting Church that it had for the three denominations that were negotiating the Church Union proposals that led to the inauguration of the Uniting Church in 1977.”

“That is to say that The Basis of Union belongs to the pre-union denominations, and is no longer relevant to the Uniting Church. A historical archive, that served its purpose in the forming of the UCA, but of no real continuing significance.

“This is no new issue….”

Don’s work on re-appraising the Basis of Union is at last being made publicly available. He has kindly offered his work to the UCFORUM’s readers to reflect on.

You can follow this work at: The Basis of Union re-examined. This is a work in progress. The first six sessions are available and many more are to follow. So come back to this site when you can.

Don welcomes ideas and opinions and although he is battling some serious health issues you can email him at: Don Whebell.

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Literal reading of the Bible, source of many social problems

Evangelical churches believe men should control women. It can lead to domestic violence – ABC Report 9th December 2019

An ABC investigation last year showed how conservative Christian churches both enable and conceal domestic violence.

Vicki Lowik’s and Annabel Taylor’s ongoing research shows this is exacerbated by what’s taught in evangelical church communities, creating fertile ground for domestic violence, its justification and its concealment.

Traditional understandings about male headship, both in the family and the Church, were promoted as being ordained by God. This meant the authority of men and the subordination of women were considered to be “permanently binding” principles.

Conservative evangelical Christians enthusiastically embraced this as a form of resistance against the feminist movement, and still support these “permanently binding” principles today.

Sadly, there are no statistics on the prevalence of domestic violence in the Australian Christian community, but it’s addressed in international research. More Australian research is needed urgently.

For the full report go to: Conversations

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New Year Reflection: Evolving Church

from Fr Richard Rohr

Brian McLaren
  Summary: An Evolving Faith       A School for Love
Friday, January 3, 2020     Today, friend and CAC faculty member Brian McLaren continues describing the three shifts Christianity needs to make in order to be true to the vision and mission of Jesus the Christ. Yesterday Brian explained the importance of becoming (1) “decentralized and diverse.” Today, he describes the need to be (2) “radically collaborative” and to (3) “love as Jesus taught and embodied.” Rather than a top-heavy institution concerned about in-house salvation, the Christianity of the future will place love of God, neighbor, self, and all creation at the center. Brian writes: The diverse and decentralized movement we need will be radically collaborative, working with, across, and, when necessary, outside of and in spite of existing institutions to seek the common good. It will not be anti-institutional because institutions are necessary for human survival, but neither will it be institutional, in the sense that it is preoccupied with its own survival or bringing benefits only to its members. Rather, it will be trans-institutional, working across institutions, both religious and non-religious, seeking the common good of those inside and outside the movement and the institutions it involves. . . .  The . . . most important aspect of this [new] form of Christianity in the future is simple, obvious, and yet radical: it is about love, as Jesus taught and embodied [emphasis mine—RR]. . . . The New Testament makes it abundantly clear that Jesus was about love first and foremost, in word and deed. Jesus began with love for God, but inseparably linked that love with love for neighbor [1], with the understanding that neighbor includes the other, the outsider, the outcast, the last, the least, the lost, the disgraced, the dispossessed, and the enemy. This love for neighbor was, in turn, inextricably related to an appropriate love for self. In fact, to love neighbor as oneself leads to the realization that oneself and one’s neighbor are actually distinct yet inseparable realities. In today’s world, we must add that, for Jesus, God’s love extends to the wildflower, the meadow grass, the sparrow, and the raven. He saw all of God’s creatures as part of one heavenly realm, as did dear St. Francis, and as do more and more of us. When I think of this [new] kind of Christianity of the future, then, I think of a movement of revolutionary love. I see it as distinctively Christian, but not in any exclusive way, because if we truly see love as Jesus’ point and passion, then the depth of our devotion to Christ will always lead us to love our Jewish, Muslim, Hindu, Buddhist, Sikh, Indigenous, nonreligious, agnostic, atheist, and other neighbors as ourselves. . . . In this desirable future, every willing Christian congregation makes every competing interest subsidiary to love, which is the fruit of all contemplation and the goal of all action. If we embody this [emergent] form of Christianity, . . .  if we become the seeds of a movement of contemplative activism in the Spirit of Christ, I can imagine hundreds of thousands of congregations, . . . each a locally and globally engaged school of love, teaching future generations to discover, practice, and live in love: love for our neighbor, love for ourselves, love for all creatures and all creation—all comprising love for God, who is all in all in all.  


For more go to: Richard Rohr’s daily Meditation
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Poem: No insurance – Poem for Australia

Rex Hunt

These crazy flames that lick and lap at all that ranges round us,  the trappings of our wealth,
experience and existence.
At birth we can’t anticipate our existential ending,
the length of life not ours to count or measure.
But then we face eternity,
or nothingness,
depending on belief.
Like night’s thief, flames hotter than hell’s painting are not some distant image,
but sharpened fronds dissembling each dwelling.
And if we leave reality says,
‘there is no return’.
Can faith uphold us through this conflagration?
Survival walks naked of all that we have known,
valued or possessed.
That is the option open to us.
Our Hobson has no choice.
So if we die we will know what rests beyond this life.
Remaining so much is loss or lost.
Whichever path we walk pray this,
pray only this,
that now and on beyond this moment
the love a letter writer once described
will hold,
enfold
and keep us still through all that is to come.
And no insurance…just the faith…

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Same faith – different perspectives

The Christian Right and Left in USA are driven by the same bible but argue for totally different interpretations.

“While conservative evangelicalism tends to focus on sin, repentance, and salvation, the Christian Left identify Christ’s radical love and inclusion for marginalized people as the locus of their faith. “

The whole article is available at: They couldn’t be more different

CHICAGO, IL – APRIL 14: Marchers, led by Cardinal Blase Cupich, walk through the Englewood neighborhood calling for an end to the violence that has plagued the city on April 14, 2017 in Chicago, Illinois. The marchers stopped several times to reflect on the Stations of the Cross and to read out the names of Chicago homicide victims. With 14 homicides so far in 2017, Englewood is one of the most violent neighborhoods in the city. (Photo by Scott Olson/Getty Images)

“Although some belong to historically conservative denominations, liberal Christians are helping to frame conversations around issues such as environmental action, LGBTQ+ rights, women’s reproductive health, immigration, racial equity, affordable housing, and wealth disparity. “

Is this same set of differences now clearly manifest in the Australian church?

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Is the Queen progressive?

After hearing and watching this year’s Christmas message from the Queen, Tim O’Dwyer has asked that question. What do you think?

“Of course, at the heart of the Christmas story lies the birth of a child: a seemingly small and insignificant step overlooked by many in Bethlehem.

“But in time, through his teaching and by his example, Jesus Christ would show the world how small steps taken in faith and in hope can overcome long-held differences and deep-seated divisions to bring harmony and understanding.

“Many of us already try to follow in his footsteps. The path, of course, is not always smooth, and may at times this year have felt quite bumpy, but small steps can make a world of difference.

“As Christmas dawned, church congregations around the world joined in singing It Came Upon The Midnight Clear. Like many timeless carols, it speaks not just of the coming of Jesus Christ into a divided world, many years ago, but also of the relevance, even today, of the angel’s message of peace and goodwill.

“It’s a timely reminder of what positive things can be achieved when people set aside past differences and come together in the spirit of friendship and reconciliation. And, as we all look forward to the start of a new decade, it’s worth remembering that it is often the small steps, not the giant leaps, that bring about the most lasting change.”

(From the Queen’s Christmas Speech 2019)

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Some timely thoughts from Kevin Smith and a question….

[About Kevin: As a free-thinking progressive-christian messianic god-seeker. Kévin Aryé Hatikvah Smith, aged 98, deaf, in a wheel-chair in Sydney, Supreme Cross of Honour in 2005 (from Benedict XVI) for 50 years of ecumenism (Christian, Jewish, Muslim) in France and Australia. His mother, Esther Myers, was culturally Jewish although non-observant and became Catholic before wedding my Catholic father in 1921. She was a splendid model of Hebrew neighbourly-love and wrote poetry about the blessed virgin Mary and Jesus. He made friends with a messianic rabbi and he invited him to be a reader in his synagogue, which he loved doing. With his wife they were foundation members of the NSW Council of Christians & Jews.

Kevin’s Jewish Cockney ancestor Emmanuel Solomon arrived in Sydney in 1818 and in about 1835  he became a patriarch founder of Adelaide. As a leading Jew he became a close friend of Saint Mary MacKillop and helped her during her excommunication… more than once supplying free accommodation on his properties to the nuns expelled from their convents by a bishop.]1. THE 9 BEATITUDES …

— There are nine beatitudes in Matthew’s Eight Beatitudes! Here is what I understand.

-1. It’s OK to be destitute (ptochoi).

-2. It’s Ok to  mourn. 

-3. It’s OK to be humble and gentle. 

-4. You must hunger for goodness and integrity. 

-5. Be merciful and generous. 

-6. Be unpretentious and sincere. 

-7. Champion peace.  

-8. Suffer fools gladly and thugs too.

9. It’s OK to be reviled or persecuted.  

and The Intercession of Yeshuah

Learning not from church christology but from bible christology I note that a main message concerning Yeshuah is that he is shown as subject, submissive, in a servant role to Yahweh-Elohim/Adonai … “Not my will but thine be done.”
-Thus NT scripture reveals that divinity has levels, at least 2, since the divine Yeshuah’s is not equal to that of Adonai.
— This is rammed home in 1 Cor 15: “After the last judgement, at the final act of salvation history, Yeshuah hands over humanity and the Church to Adonai and then … Wait for it! … he submits.
1 Cor. 24+ “Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death for he ‘has put everything under his feet.’
Now when it says that ‘everything’ has been put under him, it is clear that this does not include God himself, who put everything under Christ.
When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all. …”
— … THE SON WILL BE MADE SUBJECT … so that GOD MAY BE ALL IN ALL
— The eternal job of Jesus Christ from then on will be to intercede, a servant role.    

The question:

                             Can anyone tell who or what Yeshuah will be interceding for?

oOo

 

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Does Australia need a religious freedom bill?

In the next few months the government will vote on a religious freedom bill. It’s been hugely controversial, and critics say instead of protecting vulnerable people, it could act as a licence for hate. David Marr and Paul Karp analyse how this bill could change Australia.

You can read David Marr’s opinion pieces on the right to expel gay children and Israel Folau’s sacking.

Paul Karp has written extensively on the Ruddock religious freedom review.

The Guardian provides independent editorials with open access journalism. See more and follow at: The Guardian.

If you only have time for a shorter summary go to: What will Australians be allowed to say and do?

oOo

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A reflection on the meaning of Christmas.

IT’S HARD TO KNOW HOW TO OBJECT.
MEMO to Management (of my nursing hostel): A lady nurse is wearing a festive ‘top’ bearing the greeting “Merry Stitchmas”.
I think that it is an unfunny ugly go at demonising the commercial take-over of the annual birthday celebration of a revolutionary Jewish prophet, Rabbi Yeshuah (Jesus-Christ) of Nazareth (05 BCE-30 CE).
The Jewish philosopher Hannah Arendt judged him “… the most completely valid and completely convincing experience of goodness (that our world has ever known) as the inspiring principle of all action”.
Kevin Smith room 55

oOo

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Religious Discrimination Bill

From our friends at Equality Australia

This week we celebrate two years since marriage equality became law in this country. A moment of triumph for our community that was made possible by decades of work and millions of Australians standing up for fairness.   But the Prime Minister and Attorney General chose this week, on Human Rights Day, to announce the second draft of their Religious Discrimination Bill. And it’s bad. We’ve only had it on our desk for a few days but wanted to share our first thoughts. Over the coming weeks we will be preparing our analysis, briefing campaign partners, and making sure these changes (and the dangers they bring) are accessible to other people like me who don’t have law degrees.    This Bill impacts on everyone, from sporting heroes to everyday Australians who should be able to live, study, work and go to the doctor without facing hurtful religious views. That’s why we’ve teamed up with notable Aussies Ian Thorpe, basketballer Lauren Jackson and author Benjamin Law, to make a video explaining just how bad this Bill really is. You can watch it here .

There’s a little bit of good news– The government has realised that its healthcare clauses went too far. The new Bill has reduced the types of health practitioners that can take advantage of the conscientious objection in health care provisions. They still apply to workers most likely to be the first line of response for people needing care – doctors, nurses, psychologists, midwives, and pharmacists. It no longer allows these healthcare professionals to refuse treat to specific people. But they can still object to certain procedures. 

Unfortunately, there’s quite a bit of bad news. The Bill: 

  • Privileges religious expression over discrimination protections. The Bill removes discrimination protections for LGBTIQ+ people, women, people with disability, and others when people make certain statements which are discriminatory based in religion.
  • Entrenches double standards in law. Religious organisations will be allowed to discriminate against others with different beliefs or no belief, even when providing publicly funded services.  People will be provided protections when they engage in religious activity that breaches local by-laws which we all have to follow. Corporations associated with religious people will be given discrimination protections, while religious schools will continue to be able to discriminate on the basis of sexuality, gender identity, marital or relationship status, or pregnancy.
  • Privileges religious views over patient health needs. Even with the changes, Australians will find it harder to access non-judgmental healthcare, such as sexual health, family planning, fertility, mental health and transgender health services, where ever they live.  Professional standards, such as those that require objecting health professionals to refer patients to alternative health professionals who will treat them, may come under challenge. oOo
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Real Estate Parables

Real Estate Escapes – SPECIAL PRICE for Christmas 2019

Another inexpensive Christmas gift idea that informs, protects and warns….

$15.00 from For Pity Sake Publishers

For the real estate enthusiast – Real Estate Escapes by nationally recognised ‘real estate watchdog’ and consumer advocate , Tim O’Dwyer , is just the ticket at only $15.00.

[Tim is a member of our New Farm Explorers group.]

When ‘sold’ isn’t sold and ‘Off-the-Plan’ is just ‘off’

Real Estate Escapes is a collection of timeless property parables where not all agents, solicitors and conveyancers are created equal, and where not all escapes are successful. Drawing from over four decades experience, Tim O’Dwyer combines his deep knowledge of the subject with an uncanny ability to explain, in a simple and entertaining way, these true tales of getting out of contracts, leases, prosecutions and legal liability.

Real Estate Escapes is more than an informative consumer guide. It’s also a really good read – riveting stories of the traps, rorts and misunderstandings that abound in the real estate industry. I highly recommend you read it BEFORE venturing into the minefield.”

– Helen Wellings – Channel Seven Consumer Affairs Reporter

oOo

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Christmas Gift Ideas

We are very fortunate to have many productive authors in the Progressive Christian movement. Some have made a major focus on Christmas.

Here are three that you might like to consider when looking for gifts for thinking friends or even for yourself:

Available from Barnes and Noble with free delivery.

  • Rex’s Book has been a great reference for many seminars.

Available directly from Rex Hunt.

  • Borg and Crossan are leading scholars of the historical Jesus.

Available from Amazon.

Enjoy the season!

Paul

oOo

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Living the Change

Background 

Living the Change: faithful choices for a flourishing world” is a globally-connected community of religious and spiritual institutions working together with sustainable consumption experts to champion sustainable ways of life. The website is: https://livingthechange.net/

Living the Change was initiated at the UN Climate Conference in 2017 by the US-based multi-faith organization, GreenFaith, an interfaith organization whose mission is to educate, organize and mobilise people of diverse faiths to become environmental leaders. Serving to coordinate Living the Change, GreenFaith now has Implementing Partners who collaborate to shape a vision for a worldwide community of practice which drives lifestyle-related emission reductions.

They are:

Can lifestyle change make a difference?

The campaign emerged, in part, from a study which showed that “if the world’s top 10 percent of carbon dioxide emitters were to cut their emissions to the level of the average European Union citizen, global emissions would decline by 33 percent. If the top 20 percent were to do so, the reduction would be about 40 percent.”[1]  In other words, while structural change is legitimately pursued as being potentially most effective in creating change, individual behaviour change within a targeted demographic can indeed make a meaningful contribution to stabilizing the climate. 

Given that close to six billion people identify with a religion (Pew Research Center, 2017), the opportunity for these groups to create meaningful change through collective action cannot be ignored. In Australia, the 2016 census showed 60% of the population identified with a faith tradition.

There’s also the difference it creates in me, the individual. The more we act in ways congruent with science which tells us that climate disruption is a major threat, the more our determination to make climate action a priority can grow. By acting in line with my values, my integrity grows and, hey, fewer greenhouse gases actually go into the atmosphere! The various faith traditions value individual responsibility, and each person is intrinsically important.

What are people being asked to do?

Living the Change invites individuals to fortify healthy, balanced relationships that help sustain the earth. The three areas where religious leaders and people of faith will be asked to take steps are:

  1. reduced use of transportation based on fossil fuels, ie, air and road transport
  2. shifting towards plant-based diets, away from meat-based protein
  3. energy efficiency and sourcing energy from renewables

Leaders in faith communities are encouraged to make their pledges to lifestyle changes publicly and promote these changes in their communities. We are seeking faith leaders who will help us promote the campaign.

oOo

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Book Review: Climate Church, Climate World

How people of faith must work for change, by Rev Jim Antal, 2018.

The national synod of the United Church of Christ, USA passed a motion in 2017 that: The climate crisis is the opportunity for which the Church was born.

Jim Antal’s book opens with historian Lynn White’s words in 1967.. More science and technology are not going to get us out of the present ecological crisis until we find a new religion or rethink our old one. Antal argues that climate change is the greatest moral challenge humanity has ever faced because it multiplies all forms of global injustice: hunger, refugees, poverty, inequality, deadly viruses and war.

A compelling case is presented that it’s time for the church to meet this moral challenge, just as the church addressed previous moral challenges. He calls for the church to embrace a new vocation so that future generations might live in harmony with God’s creation and each other. After describing how we have created the dangers our planet now faces, Antal urges the church to embrace a new vocation, one focused on collective not individual salvation and an expanded understanding of the Golden Rule. He suggests ways people of faith can reorient what they prize through new approaches to worship, preaching, witnessing, and other spiritual practices that honours creation, cultivates hope and motivates love for others into action.

Richard Smith

6 December 2019

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A Christmas Meditation

Rev Dr Walter Stratford. [see details about his book at: Why are you here Elijah, now available as a kindle publication]

Following the discussion about the meaning of Christmas at the PCNQ gathering at New Farm last Wednesday, Wally has been inspired to write this….

The gospel account of Jesus of Nazareth was written as an assertion that Jesus was the Son of God. The claim comes from the experiences of followers of the way and was expanded into a declaration on which the church was built. The gospel according to Luke provides the story that claims Jesus’ birth as an eternal truth.

The angel said to her, ‘the Holy Spirit will come upon you and the power of the Most High will overshadow you, therefore the child to be born will be Holy; he will be called Son of God’ (Lk1:35).

At the appropriate time Joseph and Mary were in Bethlehem. ‘While they were there the time came for her to deliver her child. And she gave birth to her first-born son…’ (Lk.2:6-7).

These few verses from Luke’s account continue to be a focal point for the church’s declaration that Jesus is the Son of God, the birth narrative recognized as definitive of his divine relationship. This literal understanding of Jesus’ birth was linked by early theologians to a claim that the scriptures of the Jews contained words of promise that found their outcome in Jesus. His sacrificial death and the claims of his resurrection sealed the promises of redemption and became the rock on which, it may be said, the church stands or falls.

It is generally agreed that Luke was a Gentile God worshipper before converting to Christianity. The consensus is that he was writing to fellow Gentiles, some of whom may have also been God worshippers.

The Gentiles of that middle eastern area contained among their numbers the strong influence of many Greeks and Romans. Within this mix were many religious stories which included visitations of the gods with human women. Children born of such liaisons were referred to as sons of the gods. Some of these went on to become gods. Hercules is one so named. Alexander a warrior of considerable renown was named as a god. Augustus, Roman emperor, on his demise was proclaimed a god.

So, the first point is that the story of Jesus’ birth is located readily in this Gentile environment. It has more to do with myth than with demonstrable truth.

It is also important as a second point to realize that Luke’s viewpoint was ‘written’ around 80 years after Jesus’s birth. It is written from within a group of followers of the way – apparently Gentile in their origins. It seems unlikely that after 80 years the detailed description of the happenings surrounding Jesus’ birth could still be contained in memory.

Thirdly, to present the gospel theme as literally true does not take account of the mythology of the time, nor the many years of argument and discussion prior to the eventual determination of the essentials of the faith to which all were called to accede.

This sweeping background on which the church was grafted, gave rise to many practices that are questionable in this 21st century. In our time where many bemoan a steady demise of the Christmas story as more and more it is overlaid by the world, I think what is needed is a different story.

The story that I like to tell has its beginnings in Genesis. You will know the story. It begins with the wind or spirit of God blowing over the water. A lot happens until we reach the intimate moment of people’s beginnings. The action of this moment requires of each of us, an element of imagination. “Then the Lord God formed mansic from the dust of the ground and breathed into his nostrils the breath of life; and the mansic became a living being” (Gen 2:7). Imagination will hear God say with the breath: “The life of God for the life of humankind” In my reading of these first two chapters, I am prepared to say that breath and Spirit go together. We may claim therefore that as we breathe, so also the Spirit is present. This presence is life giving.

Our different story does not begin with a baby Jesus – it begins at the beginning of everything. It says that always and constantly the Spirit is present in every life. All of this is part of the different story. This presence does not need the continual presence of a baby. The Spirit is robust, paradoxical, mysterious. It rides the wind that we breathe, and consistently enables life. The baby born again every year may thus become symbolic of new life constantly growing and developing and becoming adult.

I think that this story is essential, even in Christmas celebrations that have become a once a year event – to which all are invited, and large numbers attend. The glitter expands year by year in dazzling arrays of gifts to satisfy every desire. It seems at times that life has been put aside in favour of the satisfaction of immediacy. There is however, much in Christmas that is good, there is much that is important in its celebration. The glamour is seductive, but also deceptive.

Beneath the glamour is a mostly forgotten world of a young man who demonstrated in his life and death the vitality and possibility of life with the Spirit of God. He is seen in our day among those who fight fires, as a companion to the frail, as one who vindicates the less fortunate, as one condemning violence. This young man, Jesus is quoted as saying something akin to: “The reign of God is within you” (Lk 17:21).  

Listening to the people, we discover that Christmas is a time for family and sharing, for gathering and companionship, a time for holidaying and enjoyment. Christmas has the power to distract us from disturbing influences. Perhaps here is some merit however, in remembering that the time of Jesus birth was a disturbing time of considerable violence. Disturbing times are still with us.

Nevertheless, there is a thread of strength in the Christmas message, in which, if we have ears to hear, we will discover its potential as a catalyst for change in ordinary everyday life, a time for imagining possibility. Christmas spilling over into the New Year every year, may become every year a reminder of the connections humankind has with a mysterious, ambiguous and paradoxical Spirit.

oOo

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Feedback from PCNQ and plans for 2020

Hello PCN friends

Last Wednesday, 31 of our group gathered to do some exploring of the meaning of Christmas. Now, 90 minutes of discussion cannot be summarised in a few sentences – you have to be part of the group to pick up on all of the threads. A couple of things stood out for me:

  • when we literalise the Christmas story, we lose much of the intense meaning of how the life of Jesus was a message to society
  • From the community perspective, does the church have only 2 ways of communicating Christianity – Christmas and Easter? Does that mean the essence of the Jesus story of his life and teachings is not understood? How can we do that better?
  • Many of the activities that churches put their effort into – decorated Christmas trees, Walk through Bethlehem, Christmas lights, Carols evenings do little to help people understand the meanings that the Gospel writers had in mind – the meaning behind the crafted stories.
  • How do we help children and young people to think about the meaning behind the story? 

Someone else may like to share their perspectives after the discussion. That is probably best done through the UC Forum website or through the PCN Facebook page. (Sorry I do not have the link for that, but if you search for Progressive Christian Network on Facebook I think you will find it)

We are already planning for 2020, so do mark 10 am on the last Wednesday of each month in your new diary. We will start the year with Steven and Adele Nisbet introducing “Sing a new Song”. I am sure there will be time for singing some of those new songs – many to familiar tunes. 
Enjoy your Christmas!

Desley Garnett
drgarn@bigpond.net.au
0409 498 403

oOo

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Book Review: Activist Theology

from our friends at A Progressive Christian Voice Australia

Activist Theology

Sometimes books come along at just the right time. One such book has been Activist Theology by Robyn Henderson-Espinoza which my wife and I have been listening to on audible as we have been driving round Tasmania. I can’t recall anything quite like it.

Twenty-five years ago, the theologian Dorothee Soelle commented,

When I first came to this country (USA) and started to teach at Union Theological Seminary, the faculty and students asked me again and again: What has your theology to do with your being a woman? I did not know how to respond. Of course I knew of some things I intensely disliked in male theological circles – namely, the springing from one quotation to the next in their writing without the courage to use personal discourse; the almost anal obsession with footnotes, called ‘scientific style’; the conscious – but much worse, the unconscious – craving for orthodoxy and shelter it offers to the professional theologian; the neglect of historical reflection in favour of glib talk about ‘historicity’; the failure to evaluate and reflect on praxis.

I also felt a certain lack of candour and honesty, and I sensed no need to be personally exposed to the truth of Scripture and tradition.”[i] (p.xvi)

None of these criticisms can be levelled at Robyn Henderson-Espinoza. Her life transparently informs her work. Robyn describes herself a transqueer activist and Latinx scholar with white-passing privilege because of the colour of her melanin who has had to rely on food stamps to survive.

She works at the interface between the academy (university defined widely), the church and local activist movements. While at one level this is not new, (I think of Jurgen and Elizabeth Moltmann, and Jacques Ellul in Europe, James Cone in the USA, the South American Liberation theologians, and even Charles Birch and Veronica Brady here in Australia), her approach has a freshness, immediacy and a companionable solidarity. Her inclusion of the work of and discussion with activist poet Britt!ni “Ree Belle” Gray is one of the many highlights.

When she writes about the importance of “struggle” you know that this is not a remote theological concept, but something that is integral to her life as an activist theologian. Her work then becomes nourishing emotionally as well as intellectually. Her theology is literally written onto her body, tattooed on her hands in prayer as “divine doubter”.

For activist theology, God is in the change that is becoming. Activist theology is thus hope filled, not covered in despair. This is the message our time needs.

A month ago, this was brought home to me when I gave a workshop for social work academics on what they could do about student poverty. Though well intentioned, many of the academics felt overwhelmed and powerless to act. This may seem strange to the outsider, for after all, academics have resources in terms of knowledge, communication skills, status and in some cases money that are far greater than those most in need. Yet it was true that the neoliberal system was putting obstacles in the way of their acting, (lack of tenure, increased workload, greater administration). More importantly, the neoliberal system sent out the message that social problems were all too hard, there was nothing that one can do.

As it happens, a week later I was called to give evidence in person to the Senate Inquiry into the Adequacy of Newstart and Related Payments. This was unusual. I am not employed by any institution, nor am I particularly well known or influential, nor do I have much power or influence. What I and a colleague did was write a submission on student poverty, (no 76), based on our research but not limited to it, that caught the attention of the Senate Committee. There are probably 1,000s of academics in Australia who are better qualified than I to have made a submission on student poverty, but with a couple of rare exceptions they did not submit. Their attention was elsewhere. They missed a valuable opportunity.

The hour in which I was given the opportunity to discuss student poverty with the Committee was a special time of grace. As always, the chair of the Committee, Senator Rachel Siewert of the Greens, was deeply respectful and concerned about the plight of the poor. Senator Malarndirri McCarthy of the Labor Party came down to welcome me into the space before the proceedings began. This certainly helped me feel at ease and calmed my nerves. Senator McCarthy, through her mother, is descended from the Garrwa and Yanyuwa peoples, whose traditional lands straddle the McArthur River and the Gulf of Carpentaria. Both Senators had clearly read my submission closely, asking insightful questions that showed an understanding of the individual and the wider policy issues. Also present was the Liberal Senator, Hollie Hughes, who unfortunately had been given the remit to promote the Government line, that 1. the best type of welfare is a job and 2. increasing income support payments was unsustainable.

Also giving evidence in the same hour was Cat Nadel from Young Campaigns. Her evidence was outstanding. When challenged by Senator Hollis on the sustainability of increasing payments she gave the best off the cuff explanation of the true meaning of sustainability that I have heard. Below is the Hansard transcript.

I would agree that young people are concerned about the future and want to see the Australian economy remain sustainable. I can really only speak for myself and the young people I work with and interact with, not for all young people. We have seen Australia go through years of what we are told has been economic growth, but we’ve also seen inequality widen deeply in that time. In my mind, a budget that is sustainable into the future needs to look after all of society and especially the poorest and most vulnerable in society. We are currently not seeing that; we are seeing the gap widen. While we are talking about how young people look into the future: we are also looking down the barrel of huge challenges to come, like climate change, and it is not clear how governments are budgeting to prevent those problems, and what implications that is going to have for future budgets. I would say that young people do want to see Australia continue to be a sustainable economy that looks after everyone, and that means we have to think about how we allocate support to the poorest in society. 

This was a spine-tingling moment in the proceedings. Though the Hansard record can’t show it, there was a moment as Cat finished, when Senator Hollis was left speechless, … before she proceeded on with her next scripted question. With young advocates like this, there is still great hope in these dark political times.

Yet this hope does not come without a cost. Despite her young age, Cat must have spent years preparing for this moment. (Not just this moment of course, but any moment when her talents can be used.) Time spent studying, researching, going to meetings, organising, listening and feeling the pain of others and the environment.

It is this cost that so few academics and church attendees are prepared to pay. Those with conservative views of course can maintain the illusion that they live in the best of all possible worlds, that they are safe and comfortable. However, those who profess progressive views present more of a problem. Why don’t more step up? In my own profession of social work, only a handful of social workers ever become involved in meaningful activism despite a commitment to social justice being written into their code of ethics. Academics, even those with tenure, rarely get their hands dirty with pressing social concerns. As for theologians, they may as well not exist in Australia. At best, the mainstream churches limit themselves to general statements that don’t offend too much.

What is the cost? The cost is a preparedness to share the pain. This is one of the meanings of incarnation, and without it, incarnation makes no sense. It means to regard status, career, security as nothing when compared to the call for justice and mercy for all: not just for humans but for the whole of creation. This seems to be the stumbling block. Progressives, like their conservative brothers and sisters can be too comfortable. They prepare their progressive thinking and their theology, use it to define themselves as not conservative, but then don’t use it often enough to address the growing injustice all round them.

The activist theology of Robyn Henderson-Espinoza does not let progressive Christians off the hook. Without activism there is no theology, progressive or otherwise, there is only a logy of empire, or of a nation, or of a cultic group. Robyn Henderson-Espinoza gives no easy answers. She is flailing about in what Dorothy Searle has called “the open horizon of Christ”.[ii] One sees at times those flashes of sparkling brilliance, but you know that to fully understand you must dive in. This is the challenge for these turbulent times. The need to dive in is more urgent than ever. Safe and steady will not do.

Len Baglow, Management Committee APCVA

[i] Dorothee Soelle, 1968, 1995 preface. Creative Disobedience. Wipf & Stock. p. xvi. (I realise the irony of an old white male footnoting a quote about the “almost anal obsession with footnotes” but this book is very good and I hope some of you will read it.)

[ii] Ibid, p.3.

oOo

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NCCA on Climate Change

The National Council of Churches in Australia has called for Climate Change Action now.

Tuesday, 12 November 2019

Media Release

A Call for unified National Leadership regarding Climate Change

The National Council of Churches in Australia urges the Prime Minister, Scott Morrison, and Opposition Leader, Anthony Albanese, to convene a roundtable on climate change, shaping a bipartisan approach and drawing in civil society leaders. “Let us draw the line now under what is past,” says the council’s President, Bishop Philip Huggins. “Let us just get on with working together to prevent global temperatures rising further.” Bishop Huggins said it would be wonderful, if this could be done before the crucial next UN Climate Change Conference (UNFCCC COP25), next month, from December 2 to 13. “I came back yesterday from the Annual Pacific Church Leaders meeting in Suva to the discourse here about the awful bushfires. “In Suva, Church leaders from all over Pacific shared their current experiences of climate change: the trauma for communities displaced and forced to relocate inland and away from a swapped coast; the anguish then for traditional cultures of ‘leaving ancestors behind’; the dread of more frequent and more violent cyclones and even the monthly anxiety for places not far above sea-level at the time of a full and new moon’s impact on tides. Said folk from such places: ‘We don’t sleep so well those nights!’ “It is a global issue. Humankind must find a quite unprecedented and sustained level of cooperation.” Bishop Huggins said the human family could do with some places of hope where there was a unified national response. “We urge our PM and our Leader of the Opposition to meet together and shape a way forward, as soon as practicable. Let Australia be an island of hope! It is a matter now of intelligent and cooperative leadership.” Bishop Philip Huggins NCCA President

Anglican Church, Antiochian Orthodox Church, Armenian Apostolic Church, Assyrian Church of the East, Chinese Methodist Church, Churches of Christ Congregational Federation Coptic Orthodox Church, Greek Orthodox Church, Indian Orthodox Churc,h Lutheran Church, Mar Thoma Church, Religious Society of Friends (Quakers), Roman Catholic Church, Romanian Orthodox Church, Syrian Orthodox Church, The Salvation Army Uniting Church.

oOo

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Book Review: The Forgotten Creed

Thanks to Richard Smith from the Progressive Christianity Network Western Australia for this review.

This book reveals how scholars believe that Paul’s remarkable words in Galatians 3:28 of radical equality among all people irrespective of race, gender, slave or free was borrowed from an ancient baptismal creed. The original author long since forgotten.

This ancient creed said nothing about God or Christ or salvation. Its claims were about the whole human race. In a world of bigotry, slavery and sexism the followers of Jesus proclaimed at baptism: “You are all children of God. There is no Jew or Greek, no slave or free, no male and female, for you are all one.”  But Christianity would within 300 years become a religion that despised Jews, condoned slavery as the will of God, and championed patriarchy.

Freedom slowly emerged 1500 year later as Christianity gave birth to secularism (this world) enabling the Church to rediscover its true original nature, from the historical teachings of Jesus and from science (Latin scio – to know and scientia – knowledge). Science gives birth to Ecology revealing the fullness of God, the ultimate reality that sustains all life on earth irrespective of race, gender, slave or free, human or non-human. But can Christianity resist the temptation of falling prey to the powers and privileges of wealth that science has bequeathed us. Again abandoning Jesus’ radical teachings and in Greta Thunberg’s words ignoring for the last 30 years, the science of climate change.

Richard Smith

25 November 2019

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Annual Scholarship opportunity

Applications close for the Rodney Eivers Scholarship on Wednesday 18 December

This scholarship is awarded to students of Trinity College Queensland, to assist with their study. The aim of the scholarship is to provide financial support to enrolled students and to encourage the development of a greater awareness of the breadth and diversity in theology and scriptural scholarship [including Progressive Christianity] as it relates to contemporary Australian society.

The successful applicant will be informed of the scholarship award on or before Friday 6th March 2020. The presentation of the scholarship award will be on Tuesday 21st July 2020.

How to apply

In order to apply for the 2019 Rodney Eivers Scholarship, you must email or post a 2019 Rodney Eivers Scholarship application form and essay submission (see below) prior to December 18, 2019.
Applications close – Wednesday 18th December 2019

Email Scholarship@trinity.qld.edu.au

Post Trinity College Queensland Scholarship, GPO Box 674, Brisbane 4001

Submit an essay of approx. 1,500 words on the following:

‘My Personal Theological Reflection’

Drawing on the two books listed below by Marcus Borg and Tom Wright, compare and evaluate the beliefs and claims of Progressive Christianity and Orthodox (historic) Christianity. The essay should draw on evidence and arguments in the books and include some reflection on our Australian context as well as your personal theological reflection. Please use footnotes for citations and references.

Borg, Marcus J – The Heart of Christianity; Rediscovering a Life of Faith (2004). [256 pages]

Wright, N.T. – Simply Christian (2011) [224 pages]

Both books are available in the Trinity College Queensland Library

Scholarship Award

A scholarship allowance of $13,000 within one calendar year is available.

This will be paid into the student’s nominated bank account in two instalments of $6,500 at the end of each successfully completed full-time semester (July 1 and December 1).

Citizenship requirements

Australian citizens and/or permanent residents

Eligibility to apply

Be enrolled as a full-time (3 units or more) accredited student of Trinity College Queensland.
Have completed one year of full-time study (a minimum of 6 degree-level units) at a Theological College with a recognised Higher Education Provider in the last 10 years.
Have not been a previous recipient of the ‘Rodney Eivers Scholarship’

Selection criteria

Demonstrate an understanding of the perspectives presented in each book
Interaction with both books
Theological reflection on the implications of differing viewpoints

Please note that the essay requires neither personal belief nor the defence of a particular viewpoint; rather, it is marked on the above criteria

Selection Process

The Queensland Synod Advisory Council will make a recommendation based on the advertised selection criteria.

The Scholarships Committee of the Queensland Synod Finance Investment and Property Board will review and determine the successful recipient and will also approve all disbursements from the Uniting Church in Australia, Queensland Synod Scholarship Fund.

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What is Christmas all about?

Our friends at Progressive Christianity Network Qld will be discussing this at their final gathering for the year on 27th November at Merthyr Road Uniting Church, New Farm.

What is Christmas all About? And what are we celebrating?

It’s a wonderful time, but I wonder …….

So started a song I learnt many years back! Back then I did not think any deeper than a manger, shepherds, angels, wise men ….

Now, I do wonder more about the meaning of Christmas and its celebrations each year. Do you? Do you have a new understanding? 

Let’s explore Christmas together at our next PCN Explorers meeting on 27th November, facilitated by Paul Inglis. There are many books that look at Christmas, drawing on new research and thinking. We have attached 2 one page documents that will introduce our thinking. I hope you have time to browse them in the next 10 days before we meet.  Request these from Paul . Maybe you will have other resources in your own library. You might also like to look at Jo Holden’s blog on “I don’t believe in the virgin birth”.

Now for some starter questions for you to play around with and meld with your own:

In what you have read about Christmas from a ‘progressive’ Christian viewpoint:

  • What was an aha moment for you?
  • What makes you say – “that is something I have not considered before”?
  • when did you say – “that does not sit easily with me”?

What do you think of the statement that Christmas is a celebration “under construction”?

Tim O’Dwyer wrote: I once had a letter published in The Courier-Mail recalling how, many decades ago, there was a move to “put Christ back into Xmas” and suggesting the churches should vacate 25th December, leave it to the secular world and celebrate the birth of Christ sometime back in September. How do you react to that suggestion?

PCN Explorers will meet for the last time this year on Wednesday 27th November, 10 am, Merthyr Road Uniting Church.

Come at 10 for eat, meet and greet and we will start our conversation. Some people like to continue the fellowship at Moray Cafe after the discussions so maybe you would like to plan for that also.  

Desley


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The Impact of the Death of Christianity on Australian Society

Predicting social trends is usually an inexact science, but England’s influential Spectator magazine has boldly put a precise date on the disappearance of Christianity from Britain: 2067.

“What does all this mean? …. First, that reports of Christianity’s demise in the West are greatly exaggerated; and second, that to the extent it does disappear, it will be greatly missed…

The churches will have fewer nominal attendees, so that members are more committed. As they continue their good works, but without much of the moralising of the recent past, the faith will become more attractive. It will be like the fourth century – before Christianity became the official religion of the Roman Empire and began its fateful courtship of power and authority….

Much of Australia’s social capital over the past two centuries was built by Christians, explicitly motivated by their faith to work not just for themselves but for the community at large. They believed they were called to love their neighbour – all their neighbours – and brought their (now-maligned) “Protestant work ethic” to bear on the problems and challenges of their time. The economy, and in particular the siren call of profit, is the only language that seems to move government or business now. Or at least, it is the most heard….”

To see the full article by Barney Zwartz from the Centre for Public Christianity go to:

Christianity is dying out? Don’t count on it.

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Rethinking what we believe – a discussion on ‘Catholica’

Michael Morwood puts some rubber down on the bitumen exploring how the religious beliefs of many people in countries like ours are changing today. In his new book, “Prayers for Progressive Christians: a New Template”, which we introduce to you today he explores some of the ways in which our prayers and liturgies might have to change.

Go to: Catholica to view the great discussion that is ensuing amongst progressive Catholics.

This debate was a response to Catholica’s lead comments on The Way Ahead for Catholics

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No need for a Religious Freedom Bill

Statement from the Rev Peter Catt, President of A Progressive Christian Voice Australia.

“There is no need for a Religious Freedom Bill. There are many people throughout the world who are persecuted for their faith. To align oneself with them in the current Australian climate is self-indulgent.

Freedom of religion has to do with the freedom to hold to a particular belief system, freedom to assemble for worship unhindered, and freedom to undertake religious observance and practice. It does not and should not include insulating church institutions or members from being challenged or criticised for poor behaviour.

There is a real danger that a Religious Freedom Bill will become a Freedom to be Sectarian Bill. Religion when it functions properly is about love and inclusion. No Religious Freedom Bill should ever sanction hate speech. Neither should such a Bill allow people who provide goods and services to withhold them from say, LGBTIQ+ people. To allow this would be a retrograde step, taking us back half-a-century to the days when goods and services were withheld from people based on perceived race.

I get attacked more often for my views and practices by fellow religious travellers than I do by people from outside the faith community. Will the Bill stop that from happening? Not that I think that it should. But the Bill is predicated on the idea that it is them (secular forces) and us (religious people). The reality is more complex. How will the Bill deal with religious people attacking one another?

Finally, the Government should reflect on its behaviour during the last Parliament when the greatest threat to religious freedom was the Government’s attempt to curtail religious charities from speaking out on policy matters that affected the poor and vulnerable.”

The Rev Peter Catt is available for further comment  via advocate@progressivechristians.org.au

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Book Review: The Bible in Australia: a cultural history

[See my review below this background information]

By Meredith Lake, ABC RN Soul Search presenter and academic.

Meredith Lake collected the Australian History prize for her book The Bible in Australia in the Prime Minister’s Literary Awards last month. Lake said when public debate about the national history curriculum was in full swing she decided to write the book as an antidote to the so-called culture wars. She said the phrase “Bible basher” had been coined in Australia and her research revealed Australians still held passionate and varied opinions about the Bible.

“[There exists] the idea of Australia as a somehow Christian nation adrift from its Judeo-Christian moorings, a nation whose freedoms may be somehow under threat. On the other hand, the idea of a Godless or secular nation in which religious belief has been at best weird and is best now put behind us [also prevails],” she said.

Woman with short brown hair stands at podium indoors speaking.

The ceremony at Parliament House was hosted by ABC presenter Annabel Crabb. The Prime Minister’s Literary Awards were launched in 2008 by then prime minister Kevin Rudd as the nation’s richest literary prize for fiction and non-fiction.

They no longer claim the “richest” title after the Victorian Premier’s Literary Award was raised to $150,000 but they do offer the largest prize pool, with $600,000 distributed in six categories. Winners receive $80,000 and finalists receive $5,000 each, all tax free.

Full list of awards

Australian History:
Meredith Lake for The Bible in Australia: A Cultural History (NewSouth Books)

Fiction:
Gail Jones for The Death of Noah Glass (Text Publishing)

Young Adult Fiction:
Michael Gerard Bauer for The Things That Will Not Stand (Scholastic Australia)

Children’s Literature:
Emily Rodda for His Name Was Walter (HarperCollins Australia)

Poetry:
Judith Beveridge for Sun Music: New and Selected Poems (Giramondo Publishing)

Non-Fiction:
Tanya Dalziell and Paul Genoni for Half the Perfect World: Writers, Dreamers and Drifters on Hydra, 1955-1964 (Monash University Publishing)

Review

This is a big sweep of the history of Australia and the influence of the Bible on that history and the developing and changing culture experienced by European settlers, indigenous residents, missionaries and in more recent times the new citizens from all parts of the world. The Bible was a staple text of colonial Australian life.

But the influence of the Bible on Australian culture goes back hundreds of years before European settlement and this is a fascinating piece of research that includes St Augustine and Portuguese and Dutch traders. By the time of Cook the Bible had been available in English for 250 years and was ubiquitous. It circulated widely as a whole volume or separate books and was in the hands of settlers and convicts and slowly also the indigenous inhabitants. But it was not a smooth pathway of acceptance. It was a contested document right from the start of European settlement, with settlers, convicts and aborigines. Yet it was clearly locked into popular culture and the basis for many decisions, laws and practices. In a European imperial guise it was wrapped in colonial thought and culture. For indigenous it was a new mind set, one that challenged much of their world view. The ‘civilizing’ view of missionaries played out in many different and conflicting ways. They made reading, hearing and learning from the scriptures a part of the rhythm of mission life.

At the same time it became a focus for challenging the encroachment of colonial thought on the original inhabitants. Many efforts to include a rewriting of the Bible in local languages were the subject of enormous battles within the churches and amongst aboriginal communities. But for colonial governments the role of missionaries was to ‘civilize’ and make the aborigines compliant to the new overlords. One great challenge in translations was to agree on a name for God and in several cases ‘boss’ was the substitute.

The legal notion of terra nullius was a crucial cultural product of the bibles European history. people who knew the Bible, believed it, were among those who harmed aboriginal people or profited from frontier violence. There were humanitarians making some noise about the treatment of aborigines but they stopped short of saying colonialism should end.

Lake does a great job of covering the whole territory that includes how the ‘word’ was spread, the growth of publishing houses, the massive influence of the Bible Society, frontier work in a huge country, the way a devotional attachment to the Bible was seen as a means to a good society, the Bibles influence upon the development of banks, schools, hospitals and much more. But it never produced an agreed model for a good society.

Inevitably the text was re-examined as new scholarship in the form of scientific knowledge made its impact on the developing nation, as it did elsewhere. By the late 19th century many works began to appear critiquing the Bible and by 1869 Jesus was being credibly portrayed as a man rather than a God by none less the evangelical Chief Justice of South Australia. New ideas flourished and spread, but only for a couple of decades. By the 1920s 96% of the population was identifying as Christian and dissent was minimal. Once again new views evolved with the development of critical thinking groups, feminist critics and gradually the Bible became one of many books that informed ethical and good practice. At the same time temperance and moral reform movements were influential until mid-20th century.

From the moment the first Australian parliament met, scripture and prayer were locked into politics. The constitution ‘humbly relied on the mercy of God’. The White Australia was indirectly influenced by interpretations of scripture. religion pervaded political parties and influenced policies. Two world wars had a great influence on future perspectives where faiths were shaken. Nevertheless the commemoration ceremonies captured the scriptures as integral to ceremonies for generations. The country continues to erect ‘religious’ memorials with biblical quotes. ANZAC day has become the new religion for Australians.

So much more could be told here, but that would spoil it for the reader.

At 439 pages this is a big read, but an easy one, full of interesting characters and anecdotes from our history. This is a book that all seekers after the truth about our Australian biblical heritage will find fascinating and enjoyable.

Paul Inglis, November 2019

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Australia Talks – ABC Survey

On ReligionInformation release from ABC’s Australia Talks with Annabel Crabb

“Australians firmly believe that religious people are subjected to discrimination in this country.

But all the same, we’d rather the godly kept their views to themselves.

Seventy-one per cent of Australians told the ABC’s Australia Talks National Survey that religious
discrimination happens “occasionally” or “often” in this country.

Ironically, this is a point on which the devout and the heathen are in agreement.

Even among Australians with no religion, 68 per cent agreed that there is discrimination, as did 74 per cent of Catholics, 72 per cent of Protestants and 74 per cent of “other religions”.

Still, we’d rather the devout kept quiet  

But a broad majority of Australians — 60 per cent — would prefer that people keep their religious views to
themselves.

This was a view held most strongly, as you might imagine, by non-religious respondents, of whom 73
percent wished not to hear the religious views of others.

But even a slim majority of Catholics — 53 per cent — agreed that it was better to keep religion a private
affair.

Protestants were more inclined to support full disclosure; only 39 percent of them felt religious views should be private.

And people from other faiths were divided on the question: just shy of a majority — 47 percent — agreed
religion should be a hush-hush affair.

If you’re wondering why all religious respondents besides Catholics and Protestants are grouped together, it’s because only those two faith groups provided a large enough sample to isolate in a statistically reliable
fashion.

According to the 2016 Census, 2.6 percent of Australians follow Islam, 2.4 percent are Buddhist, 1.9 percent
are Hindu and 0.4 percent are Jewish.

Catholicism is the leading single religious group, claiming 23 percent of the population, while 13 percent
identify as Anglican and 16 percent as “other Christian”.

We are not our faith

Australia is not a country in which religious belief is the dominant determinant of identity, social status or
indeed even social activity.

When given a list of eight attributes and asked which was most central to the respondent’s sense of self and
identity, Australians placed religion stone-cold, motherless last.

Respondents were more likely to identify themselves through their political beliefs (this was the top-rating
response, scoring 6.4 on a scale of one to ten), gender, ethnicity or sexual orientation than they were through
their religious views, which rated 4.7 out of ten.

What not to bring up at a dinner party  

Intermingling between religious groups is commonplace in Australia; 84 percent of respondents said they mixed socially with people of different beliefs to themselves.

But there are some subjects probably best avoided at such ecclesiastically-mixed gatherings.

Climate change, for one; while 80 per cent of atheists think climate is a problem for them personally, only 63
percent of Protestants agree.

Gender roles, for another; 35 percent of Protestants believe that Australia would be better off if more women stayed home to look after children, while only 14 percent of the godless were also of this view.

Would more religion help or hurt?  

Overall, Australians are not looking for more religion. Only 15 percent of respondents thought the country
would be better off if more people were religious.

And one of the survey’s most striking findings is the poor esteem in which religious leaders are held.

When asked who they trusted, Australians opted for doctors and nurses (trusted by 97 percent) and scientists (93 percent) well ahead of their preachers.

Religious leaders were distrusted by a full 70 percent of the population, with 35 percent saying they did not
trust them “at all”.

Even within their own flocks, religious leaders were viewed with some suspicion.

Protestants were the most obedient among the faithful; 58 percent of them trusted their religious leadership. But only 47 percent of Catholics had the same level of faith, while other religions came in at 49 per cent.

It seems trust in religious leaders may be a thing of the past; nearly half (47 percent) of those aged over 75 felt it, but only 23 per cent of those aged 25 to 29.

Where do you fit?  

If you’ve not had a chance, use the Australia Talks online tool to see how you compare (and share it with
your family and friends). It is available in English, Vietnamese, simplified Chinese and Arabic. 

Then, tune in at 8.30pm on November 18 for our unmissable live Australia Talks TV event, which I will
present with my excellent co-host Waleed Aly. 
Annabell Crabb

   
Forward this email to a friend so they can sign up to this newsletter here.  

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Opinion: What really happened?

From possibly our oldest subscriber.

About Kevin: As a free-thinking progressive-christian messianic god-seeker. Kévin Aryé Hatikvah Smith, aged 98, deaf in a wheel-chair in Sydney / Supreme Cross of Honour in 2005 (from Benedict XVI) for 50 years of ecumenism (Christian, Jewish, Muslim) in France and Australia. My mother, Esther Myers, was culturally Jewish although non-observant and became Catholic before wedding my Catholic father in 1921. She was a splendid model of Hebrew neighbourly-love and wrote poetry about the blessed virgin Mary and Jesus. I made friends with a messianic rabbi and he invited me to be a reader in his synagogue, which I loved doing. With my wife we were foundation members of the NSW Council of Christians & Jews. Happy Hanukkah to you and yours  from  Kevin  in Sydney NSW.  My Jewish Cockney ancestor Emmanuel Solomon arrived in Sydney in 1818 and in about 1835  he became a patriarch founder of Adelaide. As a leading Jew he became a close friend of Saint Mary MacKillop and helped her during her excommunication… more than once supplying free accommodation on his properties to the nuns expelled from thier convents by a bishop.  


WHAT REALLY HAPPENED? … studying the Rabbi Yeshuah story … Terentius (195-159 BCE): “As a human person, I consider that nothing human is unworthy of my concern”. (Homo sum. A me nihil humanum alienum puto.) -As a human person, I, Kevin/Gauvain, have cast my limited observation powers on the material world that has nurtured me and also beyond at the physical universe that gave me birth.

-I have had it pointed out to me that the universe is part of a greater realm, the cosmos, where there is Creator-God, heaven, angels, purgatory , hell, demons, etc.

— Concluding a session of my limited observations and drawing on life-long learning I conclude in this essay, or I arrive at the opinion …

(i) that I am a citizen of a planet where all human observations, conclusions and opinions are tentative and challengeable;

(ii) that nobody has totally died and then come back to everyday life again, no resurrection;

(iii) that virgin-mary type pregnancies do not occur [Yeshuah had no male DNA.];

(iv) that all miracles are scientifically suspect;

(v) that the existence of divinity / divine-nature is theologically suspect;

(vi) that a great literary work, the Bible, is a wholly human construct and therefore has very questionable verisimilitude on account of its many discrepancies, contradictions and mistakes;

(vii) that you must not trust Christianity because of the christology that it created which was presented to followers as unchangeable ‘deposit of faith’ dogma;

(viii) that faith is often the enemy of evidential fact;

(ix) that history shows for me no evidence of what I taught as a catechist for 20 years, “God the Father is a loving, caring God”.

(x) that it has been most difficult for me to advance this thesis since it has taken me 7 or 8 decades of devoted application trying to find out WHAT REALLY HAPPENED?

(xi) that these observations are for me joyful and liberating.

— As one born saved, I spiritually embrace Rabbi Yeshuah of Nazareth as my mentor; he is Israel’s greatest prophet,, an original thinker, an inspiring preacher, gifted healer & exorcist, convincing teacher of wisdom and integrity, Jewish mystic, model of kingdom-oriented life-style and promulgator of the ancient Hebrew ethics of neighbourly love with esteem for Adonai-Elohim as our loving Father. I walk daily hand-in-hand with this most admirable spiritual companion and silently converse with him and I greet his mother too. [] Kevin Aryeh Hatikvah Smith in Sydney []

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Heaven on Earth – Taming the Ego

Brian O’Hanlon, retired psychologist

Today’s gathering of the PCNQ Explorers at New Farm was another excellent interactive discussion, this time including practical exercises.

Discussion leader, Brian O’Hanlon, is a member of the group, a frequent homily presenter at St Mary’s in Exile, South Brisbane and author of:

A Path to Peace based on his work with veterans experiencing PTS, and

Experiencing the Spirit

Brief notes from the session

  • Scripture, especially the NT is often seeking enlightenment from a position of love
  • Jesus taught that the kingdom of heaven is within and around you
  • The Buddhist concept of Nirvana similarly calls for a quietening of the mind (taming of the ego)
  • An enlightened person lives without judgment, with acceptance, awareness of the eternal dimension, the sacred
  • Matthew Fox, from the recent Common Dreams Conference – What the world needs now is a sense of the sacred
  • Eckhart Tolle’s concept of the mind is open to God/love when it is empty
  • Damascus Road experiences are brain activities of experiencing enlightenment or liberation from/of the ego. But there are also many examples where the outcome of an experience of enlightenment where the ego is not completely managed leads to a dogmatic view of life – the ego has not completed the awareness experience. Many examples in history of people who have not managed their egos and taken others on pathways to destruction
  • Dogmatic thinking comes from the left side of the brain – shifting this allows/prevents the spiritual ego stopping an advancement of awareness.
  • Ego is your past insisting it is you now.
  • Example from Philippians 2:7 – but emptied himself,
        taking the form of a slave
        being born in human likeness.
    And being found in human form
  • Ego is a verb, a process and like power can be good or bad
  • A balanced mature ego is found through silence/meditation/emptying the mind.

Brian took us through exercises to demonstrate to ourselves how this can be done. It was good to have a psychologist’s perspective entering our very diverse discussions.

Watch for a notice about our November gathering.

Paul Inglis 30/10/19

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Redcliffe (Q) Explorers next gathering

Dear Explorers

Our next gathering will be on Monday 4th November – to hear Lozang Tsultrim talk about Tools for Happiness: a Buddhist approach to finding happiness. Lozang is Carla Pearse’s adopted name since being ordained a nun in the Buddhist tradition ten years ago. She has gained degrees in Counselling (UNE, Armidale), Social Science (UQ, Brisbane) and International Studies: Peace and Conflict Resolution (UQ), and has decades of experience in pastoral care, suicide prevention counselling, and running mindfulness workshops and retreats in Queensland, New South Wales, Nepal and India. I’m sure Carla will be happy to answer your questions about Buddhism to the best of her ability!

As usual, we meet at 6 p.m. in the Azure Blue coffee shop (91 Anzac Ave, Redcliffe) for tea/coffee and bikkies, after which Lozang’s talk will start at about 6:30. All are welcome. For more information please give me a call on 3284 3688 or 0401 513 723.

Shalom

Ian

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PCNQ – Explorers meets on Wednesday

You are invited.

This is a reminder that our next PCN Explorers meeting will be on Wednesday next week – 30th October, at Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm.

Brian O’Hanlon will be our leader. Brian is a regular at our gatherings – he is a retired Psychologist, Meditation Teacher and Feldenkrais Practitioner.

A Spiritual approach to Christianity: Understanding the Spiritual Ego:

  • A summary of the ideas of Pierre de Chardin with particular emphasis on ‘we are spiritual beings!’
  • A summary of ‘Heaven on Earth’
  • We are spiritual beings, so why are we not in the Kingdom, ‘Heaven on Earth’? (The Spiritual ego – what is it?)
  • Turning down the Spiritual Ego
Pierre Teilhard de Chardin
was a French idealist philosopher and Jesuit priest who trained as a paleontologist and geologist and took part in the discovery of Peking Man. He conceived the idea of the Omega Point and developed Vladimir Vernadsky’s concept of noosphere. During his lifetime, many of Teilhard’s writings were censored by the Catholic Church because of his views on original sin. Recently Teilhard has been praised by Pope Benedict XVI and other eminent Catholic figures.

Come at 10am for eat, meet and greet and we will start our session about 10:30 am

Desley Garnett – drgarn@bigpond.net.au

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Reforming the Catholic Church?

Geoff Taylor has drawn our attention to the ‘Amazon’ Synod and the debate that is going on in the Roman Catholic Church.

But not all the Cardinals are happy! Cardinal Muller, a German Cardinal without a portfolio is being very vocal on his concerns about the reforms posited by his German Cardinal colleagues who are not prepared to be limited by Rome. Even the reformist Pope Francis is concerned about the pace of the thinking about changes including an end of priestly celibacy, the ordination of women, the reform of sexual morality, and the democratization of powers in the Church. The Synod that is promoting all of this thinking will for the first time give equal voting rights to laity and clergy and almost certainly shake the church to its foundations.

For more about this go to: They have driven Jesus out of the Amazon Synod

From L’Espresso

And Cardinal Müller also sees worldliness in the way in which part of the Church has sided with environmentalist ideology:

“The Church belongs to Jesus Christ and must preach the Gospel and give hope for eternal life. It cannot make itself a protagonist of any ideology, whether that of ‘gender’ or environmentalist neopaganism. It is dangerous if this happens. I come back to the ‘Instrumentum Laboris’ prepared for the synod on the Amazon. In one of its paragraphs it speaks of ‘Mother Earth’: but this is a pagan expression. The earth comes from God and our mother in faith is the Church. We are justified through faith, hope, and love, not through environmental activism. Of course, taking care of creation is important, after all we live in a garden willed by God. But this is not the decisive point. What is is the fact that for us God is more important. Jesus gave his life for the salvation of men, not of the planet.”

To “L’Osservatore Romano,” which has published an obituary for the Icelandic glacier Okjökull, which died “through our fault,” Müller objects: “Jesus became man, not an icicle.” And he continues:

“Of course, the Church can make its own contribution, with good ethics, with social doctrine, with the magisterium, recalling anthropological principles. But the Church’s first mission is to preach Christ the son of God. Jesus did not tell Peter to concern himself with the government of the Roman empire, he does not enter into dialogue with Caesar. He kept himself at a good distance. Peter was not a friend of Herod or of Pilate, but he suffered martyrdom. Cooperation with a legitimate government is just, but without forgetting that the mission of Peter and of his successors consists in uniting all believers in faith in Christ, who did not recommend involvement with the waters of the Jordan or the vegetation of Galilee.”

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Please Leave?? – No please stay!!

by John Squires

Rev. Dr John Squires was formerly Principal of Perth Theological Hall. He is currently undertaking an Intentional Interim Ministry with Queanbeyan Uniting Church and is Canberra Region Presbytery Minister (Wellbeing).

John’s blog An Informed Faith is linked to this site in Links – Categories – Leading Practitioners

There has been a lot of media interest in the recent declaration by the Anglican Archbishop of Sydney, concerning the way that some dioceses, a number of ministers, and many, many people of faith are grappling with our changed understandings of gender and sexuality, and how that relates to Christian faith.

It is a complex matter, with many nuances, that deserve careful consideration, and compassionate reflection.

The words of the Sydney Diocese leader, however, cast the situation in a clear black-and-white manner, with the stinger of a sharp command to those with whom he (and many in his Diocese) disagree: “please leave”.

The full set of words from this part of his speech is instructive: “My own view is that if people wish to change the doctrine of our Church, they should start a new church or join a church more aligned to their views – but do not ruin the Anglican Church by abandoning the plain teaching of Scripture. Please leave us.”

So sayeth the Anglican Archbishop of Sydney, the Rev. Dr Glenn Davies.

(A full account of his speech to the Anglican Synod is reported on the Sydney Diocese webpage at https://sydneyanglicans.net/news/guarding-the-faith-in-a-changing-world and in Eternity News at https://www.eternitynews.com.au/australia/please-leave-us-sydneys-anglican-archbishop-tells-progressive-christians/)

But there are a number of problems with what Dr Davies said.

The Archbishop distanced himself from “people who] wish to change the doctrine of our Church”. The first problem is, that doctrine is always changingIt was changing in the early decades of the church. It changed significantly in the various Reformations of the 16th century, under the leadership of Jan Huss, Martin Luther, Jean Calvin, Huldrych Zwingli, John Knox, and then the response of the Council of Trent in the Roman Catholic Church.

It changed in 1540, when Henry VIII of England sanctioned the complete destruction of shrines to saints, and further in 1542, when Henry dissolved monasteries across the country—actions which changed doctrines and led to the formation of the very church in which Glenn Davies was ordained and then consecrated!

It changed when, during the Enlightenment, theologians and scholars applied principles of rational thinking to scriptural texts and faith concerns. It continues to change in the postmodern world, as new discoveries and insights lead Christian leaders to bring new questions to faith issues, and to formulate beliefs in ways that connect with and make sense within the changing world.

In my own denomination, the Uniting Church in Australia, we recognise this when we recall the paragraph in our Basis of Union that affirms “the continuing witness and service”, not only of evangelists, prophets, and martyrs, but also of scholars; and which notes that as we engage with “literary, historical and scientific enquiry … [of] recent centuries”, we are able to develop “an informed faith” of relevance to the current times.

Doctrine is dynamic; it is always in a state of flux. Theology is transient; it is always developing. Church teaching is constantly evolving; it is never static.

(On my take on interpreting the classic creeds of the church, see https://johntsquires.com/2018/11/02/interpreting-the-creeds-in-a-later-age/; on how the Uniting Church envisages the factors involved in this process, see https://johntsquires.com/2018/07/30/seeking-an-informed-faith/)

Second, the Archbishop referred to “the plain teaching of Scripture”. The second problem, then is that scripture does not actually have a plain teaching. There are words, written in the Bible, which need to be interpreted, if they are to be understood and applied to contemporary life. There is no plain and simple teaching in these words; they are words which always need interpretation.

This interpretation starts with the choice of text. We do not have an “original version”; we have copies of copies, some complete, many fragmented. There are always options to consider–and we all rely on experts in this matter. Then comes the matter of language. Biblical texts were written in languages other than English. We English-speakers are reliant on the careful work of translators and scholars, seeking to render the phrases of Hebrew, Aramaic, and Greek, into contemporary English. There are already multiple interpretive decisions that have been made for us, in our English Bibles.

Then, interpretation needs to take into account the differences in culture that exist, between the patriarchal, honour-shame cultures of antiquity, and the current state of play within (in our case) contemporary Australian society. We can’t just assume that something from an ancient culture “makes sense” in our contemporary culture, let alone that it can be “directly applied” into our context. There are interpretive decisions to be made.

(I have written about this dimension at https://johntsquires.com/2018/12/07/to-articulate-faith-contextually/)

The process of interpretation also needs to bear in mind how the usage of particular words and ideas has changed over time. Awful, for instance, once had a very positive sense, “full full of awe or admiration”, whilst nice had an earlier sense of “silly, foolish”. Guy (from the historical British figure Guy Fawkes) had an earlier sense of a frightening figure, not the generalised reference to men that it has today, whilst meat in earlier centuries was a catch-all term referring to food in general. (And, most pertinent to the particular issue at hand, “gay” once had a very different point of reference in English!)

These kinds of shifts in usage are also found in terms that appear in the Bible, especially in translations from some centuries ago. We need to factor that in to our interpretation.

And then, reading and interpretation of the Bible involves application, discerning how and in what ways a biblical passage is relevant for us today. That means knowing what our situation is as well as what we hear in the biblical text, and connecting the two. It is not simple or straightforward.

In an earlier interview about his view of matters of sexuality (and other issues), Dr Davies referred disparagingly to “a virus in the national church, caused by not teaching properly the word of God” (see https://www.thepastorsheart.net/podcast/2019/9/17/archbishop-davies-on-public-christian-leadership).

That’s an unfair and unhelpfully polemical characterisation of what is a complex and nuanced matter—reading biblical passages about sexuality in contemporary society. The biblical texts about sexual relationships involving people of the same gender are not simple and self-evident prohibitions on such behaviour, and should not be read as such.

Elizabeth and I have contributed a discussion of this matter which, I believe, offers more constructive lines of understanding; see https://johntsquires.com/2018/07/30/marrying-same-gender-people-a-biblical-rationale/ as well as https://johntsquires.com/2019/06/26/human-sexuality-and-the-bible/ and https://www.unitingnetworkaustralia.org.au/wp-content/uploads/2019/06/02-Human-Sexuality-in-Biblical-Perspectives.pdf.

(More generally, see https://johntsquires.com/2018/07/30/the-word-of-god-scripture-and-jesus-christ/)

Third, the Archbishop—quite strikingly—has urged certain people to leave the Anglican Church. I believe that advocating that people leave one church to start another church is not a helpful activity. Anglicans, like other mainstream denominations, have a commitment to unity in the church. So, the third problem is a lack of commitment to the unity of the church.

That’s quite an amazing position for a leader in a denomination which affirms that it is, indeed, an integral part of the One, Holy, Catholic and Apostolic Church—and which is universally recognised by other denominations as an integral part of that Church.

Each Sunday, in Anglican churches around Australia (and beyond), faithful people affirm, “I believe in one, holy, catholic and apostolic Church.” That’s a line in the Nicene Creed. And those Anglicans are joined by many Roman Catholics, members of the many Orthodox churches, and quite a number of folk in the various Protestant churches, to say these words together on regular (even weekly) occasions. Across the denominations, there is a commitment to unity.

Not in the Sydney Anglican Diocese, however. The Archbishop’s invitation to those who see things differently from him to leave the church and form their own branch is fracturing the unity of the church even more by this narrow, sectarian dogmatism.

Even his own colleagues, it seems, have recognised that Dr Davies has crossed a line with his rhetoric in recent days (see https://www.theage.com.au/national/even-conservative-rectors-shuddered-why-sydney-archbishop-s-words-hurt-20191018-p531ye.html). Such rhetoric serves only to exacerbate differences and intensify hurt. Is that really being faithful to the office into which he has been called?

The worldwide leader of the Anglican Communion, the Archbishop of Canterbury, the Most Revd Justin Welby, has affirmed that “reconciliation is the hallmark of Anglicanism, the heart of the gospel and a life to which we are all called” (see https://www.anglicancommunion.org/mission/reconciliation.aspx).

Archbishop Welby is promoting through the Anglican Communion a resource entitled Living Reconciliation, which “offers a vision of Church marked by honesty, truthfulness and love … [and] applies the teaching of the Gospel at precisely the point where we need it most today” (see http://living-reconciliation.org/thebook/).

Is the Archbishop of Sydney aware of just how contrary his words are, to the principles of reconciliation and the commitment to an honest, loving church that is being championed by the Archbishop of Canterbury?

Finally, the Archbishop of Sydney is quoted as imploring those with whom he disagrees: do not ruin the Anglican Church. The fourth problem I see is that exploring and developing ideas is not a process of ruination.

Rather, the exploration of ideas and the development of thought is a constructive process that offers a gift to the church at large: the gift of an ever-evolving, ever-refining articulation of beliefs in ways that resonate with life in the contemporary age. Questions, provocations, redefinitions, and developments in thinking and believing are wonderful gifts!

I wouldn’t characterise the process as one of causing ruin. Rather, I would celebrate it and affirm the importance of this process. The problem, it seems to me, is that if you really believe that you have The Truth, then you are impelled to convince others of that Truth. But if you believe you are called to Love others, then you will listen and learn.

Sadly, the Archbishop has demonstrated this stark difference: when we prioritise Truth, we inform, lecture, admonish, even berate; whereas when we prioritise Love, we enter into relationships, affirm, explore, nourish, question, rethink, and develop in community with each other. Quite a different ethos. Quite a different result.

Please Leave? No—Please Stay! To the people addressed by Dr Davies, I say: Please stay in the Christian church and help us to be faithful to the Gospel. Please stay in the Christian church and help us to change in ways that are positive and life-giving. Please stay and gift your distinctive contribution to the life of the church in your locality and beyond.

And to the Archbishop, if he really is committed to the process of leaving, I say: you please leavePlease leave behind homophobic fear and discriminatory rhetoric. Please leave behind your insistence on conformity to your particular dogmatic assertions. Please leave behind your criticisms of those who happen to be born different from you. That’s what I would like you to leave.

oOo

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Opinion: Australia and Globalism

A  Response To the Prime Minister’s Lowy Lecture

by (Rev.) Dr Noel Preston AM, nwpresto@gmail.com  (9th October 2019)

On October 3, 2019, the Prime Minister, Scott Morrison, delivered a lecture to the Lowy Institute outlining his vision for Australia’s role in relation to what he called “globalism”.

On the surface, the tone of his speech was plausible and reasonable. But, on closer examination, his declarations, couched as they were in general terms,  are disturbing for many Australians of goodwill who seek a better direction for our nation as an international citizen – including progressive Christians (to whom this response is primarily directed).

PM Morrison rejected what he described as “unaccountable international bureaucracy”, clearly a side swipe at the United Nations. There was no acknowledgement of the role prominent Australian leaders of the past  played in establishing international forums which have defended peace along with human and environmental rights.

While rejecting “isolationism”, Mr Morrison opted instead for what he called “positive and practical globalism”. Moreover, ignoring his power and responsibility to lead the nation and inspire Australians to less self-centred policies, he  insisted that he was “responsible to the will of the Australian people” (whatever that is) invoking that slippery term, “the national interest”, as his justification.

Throughout  this bench-marking oration he did not once mention the issue of Global Warming and Australia’s responsibility to take a strong lead internationally, as life on the planet faces climate change.  Interestingly, he did not repeat his recent assertion to a United Nations assembly: “We are meeting our commitments and reject any say to the contrary…” That dubious assertion was strongly disputed by experts as demonstrated on the ABC TV program “The Drum” on the 8th of October 2019.

Sadly, his silence about this number one global issue in the Sir Frank Lowy lecture speaks volumes about his unwillingness to  prioritise a national strategy on the matter. Instead, the priority Mr Morrison espoused was  “security through economic strength”, seemingly code for “business as usual”.

Furthermore, there was no mention of his government’s record (and that of recent governments of all persuasions) on matters such as our diminishing humanitarian overseas aid budget or border protection with its unnecessarily cruel policies. Clearly, he was asserting, the Australian government will not listen to “unaccountable” international bodies who justifiably accuse Australia of violating  human rights.

That said, the lecture also, presumptuously, invoked Australia’s “higher values”, presumably the tradition we share with other middle powers like Canada and New Zealand.  Arguably, these nations  with whom we share much history apply values  that promote a somewhat different stance toward “globalism”.

The content of the Prime Minister’s speech is all the more disturbing when set in its context.

Clearly, it was fashioned and delivered against the background of his recent international tour which included his absence at the UN Climate Conference in New York, but an elaborate State visit to Trump’s USA (and it is President Trump who has given currency to this term, “globalism”). Of course, the context is wider: China’s rise to power, Vladimir Putin’s nationalistic style and the UK’s Brexit push.

These geo-political shifts provide a reason for the Prime Minister to clarify Australia’s approach to international affairs but they also emphasise the need for caution, lest Australia fall into line with  the mood for regressive nationalism.

Finally, in my view, people of Christian faith and all those who share a hope for the common good, cannot avoid the conclusion that, as he has become a custodian of great political power, the Prime Minister’s loudly proclaimed Christian faith has evaporated in the years since he delivered a testimony to that faith in his maiden speech.

Understood prophetically and progressively, Christianity, along with other like worldviews, believes the interests of the global community of life are paramount. It will be up to civil society in Australia, including  strong advocacy by religious leaders, guided by a different understanding of globalism, to push back and sound a different note. Otherwise, we will continue to slide further  from  authentic international responsibility toward a narrow and self-focussed national interest.

oOo

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Progressive Church of Christ? Resourcing Ministry and Worship No.12

TLC Church Bayswater North, Melbourne.

265, Canterbury Road.

Truth and Liberation Concern (TLC Church) is an organic
community, responding to God’s grace and the call to love.
Just as the TLC community is a ‘work in progress’, so its vision
and mission statement is a work in progress. It is a snapshot of our
community and aims to give clarity to what is evident among us.
And it helps us dream and plan for what may be possible for the
journey ahead.

The TLC elders and pastors recognise and name the things that
give life and breath to the TLC community. We acknowledge the
founding faith statements and mission statements that have
underpinned our community for over 40 years.

Our Mission Statement

Spirituality and worship We affirm worship as an all-of-life endeavor, expressed in diverse ways as we respond to God and to one another. We seek to nurture the Christian faith within our community and to provide opportunities for spiritual growth.

A place to belong We offer people a home and a place to belong. We provide a space where people can find love, grace and dignity through their relationships with Christ and with one another.

Mission and community engagement We encourage one another to encounter God as we reach out beyond our boundaries, exploring and sharing the love and justice of Jesus.

An Empowering Community We empower people to take ownership within our community. We encourage one another to embrace both the freedom of the Gospel and the responsibility that the Gospel brings. Our challenge is to express our faith through the way we live.

Restoration & Healing We offer rest, healing and rejuvenation. We invite people to experience the love of God within our community, and we provide space for people to journey towards wholeness.

Go to – Our facilities

Go to – Global focus

Go to – Sermons

Go to – Fairs fair

Sunday Service – 10am.

oOo

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Book Review: Opening Doors

A seeker’s reflection on the rooms of Christian living

by Kevin Treston

I have been looking forward to more from Kevin Treston since his The Wind Blows Where it Chooses made practical sense of the crisis facing western Christianity. Opening Doors is a great follow on from that book and once again he has produced a text that is useful for personal as well as group studies. This time the exercise is to reconcile a contemporary faith with modern science, cosmology and spirituality.

Dr Kevin Treston has taught and lectured for many years in 14 different countries. He is the author of 30 books, and a highly respected presenter among Christian educators. He was a visiting Scholar at Boston College and is a member of the association of Practical Theology Oceania. He was awarded an Order of Australia Medal (OAM) for his services to education.

He calls himself a seeker because he has taken on board Jesus’ invitation to open the door to him, get to know him better and at the same time bring Jesus wisdom into contemporary society. He invites us to be seekers and gives us the tools for shifting from the old anthropocentric (human centred) faith to an ecocentric faith better suited to our times.  This is a very personal exercise and the book acts as a resource that guides the reader/s through a range of elements that enhance Christian living today.

For Kevin it is obvious that the Christ Story is told within the Great Story of the Universe which is a much longer narrative than the 2000 years of Christianity. The profound mystery of God within and beyond creation needs to be reframed within the wondrous story of the universe. He has developed this theme in previous books so that the three great movements from Jewish beginnings to the traditional story we are familiar with are linked to the emerging cosmic story including teachings, theology, liturgy, ethical living that form a new consciousness that includes modern science.

Kevin builds the discussion on a foundation of human evolutionary destiny for homo sapiens as an exclusive species of hominoids exhibiting unique attributes of self-reflection, language, art and consciousness over 150,000 years through towards today’s global people to emerging trans human forms. This is accompanied by a history of the development of religions and especially in the Christian religion the rise of the clerical class which has had a depowering effect on individuals ‘reducing them to a spiritually dependent lay state’. He makes the point that the propensity to be religious deeply embedded in the human psyche is not confined to those who endorse creeds and doctrines. But it does give each of us an inclination to consider the question What Does it mean to live life given the fact that one day I will die? He gives fresh insights into the meaning of ‘incarnation’ as core thinking in the human narrative.

The reader is given opportunities to consider the issues and questions raised by the author’s commentary on life, religion, spirituality, advances in science, love and relationships, the divine, sin, God as Trinity, the worship of Jesus, the teachings of Jesus and the Cosmic or Universal Christ, the exercise of ministry, the role and status of women and the problems of patriarchy and domestic violence, morality and shifts in teaching about morality. All of this leads to Kevin’s model for the spirituality journey which is really a framework for each of us to develop our own intentional model.

I found this book personally liberating and I was motivated to follow up on Kevin’s invitation to describe the room of life that I would like to be in after opening the door. Highly recommended for individuals, conversations and self-directed groups who will find some great ideas for getting underway. It is a resource suitable inside and outside the church with particular benefit to communities looking at the renewal and relevance of their mission focus.

Paul Inglis 14th October 2019

To order online go to: www.coventrypress.com.au

Phone: 0477 809 037 Email: enquiries@coventrypress.com.au

Post to: Coventry Press, 33 Scoresby Road, Bayswater Vic. 3153

Cost: $24.95 + *Postage: $9.95 for 1-3 books; $11 for 4 and more; free freight for orders over $100

oOo

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Early thinking on sexuality in divine-human relations

[Posted to demonstrate the diversity of thinking amongst our growing cohort of progressives and the fact that this sort of thinking was in scholarly circles in the 18th century...]

From Brother Mac Campbell, Society of St Francis

I became interested in an eighteenth century German philosopher/theologian who was responsible for the birth of Romanticism.

Perhaps the following might interest readers:

Johann Georg Hamann on sexuality; Stanford Encyclopaedia of Philosophy:
“One must also remember that Hamann confessed that he could not conceive of a Creative Spirit without genitalia; indeed, he was quite happy to assert that the genitals are the unique bond between creature and Creator. So sexuality in divine-human relations has two aspects. First, as paradigm of creativity, it is the way in which our God-likeness can most strikingly be seen. Secondly, as the point of the most profound unity, it is the locus for our union both with another human being and with the divine. Provocatively, Hamann sees original sin and its rebellion as embodied not in sexuality, but in reason. Overweening reason is our attempt to be like God; meanwhile, prudery is the rejection of God’s image, while trying to be like God in the wrong sense (bodilessness). (See Essay of a Sibyl on Marriage and Konxompax.) One should therefore distinguish ‘likeness to God’ from ‘being equal to God’. In the Sibyl’s essay, the male version of grasping at equality with God (cf. Phil. 2:6) is the attempt to be self-sufficient, to be the God of monotheism: the sole ruler, who possesses self-existence. Instead, the encounter with the opposite sex should engender in the man an attitude of profound respect towards the woman’s body, as the source of his own existence, from his mother. As the source of his own joy, lovemaking also is an acknowledgement of his own dependence, his lack of self-sufficiency and autonomy. But this dependence on another paradoxically is the Godlikeness of the Creator, the father, the one who humbles himself in self-giving (a favourite Hamannian theme in his discussion of God). Meanwhile, the woman’s temptation is to an artificial innocence; a secret envy of God’s incorporeality and impassibility. The defence of one’s virginity is another cryptic attempt at self-sufficiency. Instead, the woman must brave the ‘tongues of fire’ in a ‘sacrifical offering of innocence’, in order to realize her Godlikeness; which is not to be found in bodilessness and the absence of passion, but in passionate creativity; in the willingness to be incarnate. Thus, if human beings are in the image of God, it is a trinitarian image of God, a mutual relation of love of ‘Father’, ‘Son’ and ‘Spirit’; found in creating, in saving, and in tongues of fire.”

Brother Mac Campbell (the Society of St Francis)   October 2019

The German philosopher Johann Georg Hamann (1730-1788) was known as the “Wizard of the North.” He held that truth is a matter of subjective belief, and he sought to reveal the divine in things and people.      

oOo           

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Book Review: Why are you here Elijah?

The Mystery of Meaning

by Walter Stratford

While reading this wonderful book, I felt a real sense of hope for the future despite the obvious challenges facing humanity and the growing challenges to our planet and humankind. It is a work that is dense with serious philosophical reflections on ‘the meaning of life’. Elijah is a great vehicle for demonstrating the conundrum that inevitably every thinking person is faced with – Why am I here?

Drawing on a range of great scholars in the field of existential theory, Stratford takes the reader on a journey through our links to land and Spirit, of our being in the world, our search for personal meaning that makes this being significant, the mystery of ‘God’ in the shaping of the meaning and the part played by shadows that hide the pathway ahead.

Ultimately, he grounds all of this in a series of case stories provided by a range of people who reflect on their own being experiences.

As the author says, there are two realities that undergird all in this book. Land and Spirit are fundamental for our being, and attachment to the land anchors our life…Imagination and story bind us to the earth and open pathways for the recognition of the Spirit.

We are reminded that a good religion has been ruined by its advocates, who got so caught up in literalism that its essence was lost. Consequently, much that passes for a Christian message makes little sense for so many. Stratford addresses this by describing God as a verb rather than an elsewhere person. In the web of possibility for hope and affection emerging from this view of God appears mythology and poetry which give life to a personal spirituality that has been lost, in the main, in the evolution of the Church.

Why are you here Elijah? Why in this place? Why not somewhere else and doing the job I called you to? This question encourages us to evaluate the situation in which we find ourselves and to live through that situation. It also encourages us to continue in a way of being, consciously, in a way that can be modified but which needs to be valued, to get on with living.

There is an intentionality about being that honours the earth as a gift for humankind, a place that needs to be nurtured if we are to maintain a healthy viability of being for all people. It also requires that we maintain kindness and truth as fundamental building blocks so that all people are accepted. There is a measure of personal responsibility implied. There is also a suggestion that we can all be greater than who we are now, and this will be validated, despite moments of uncertainty, as we become more aware of all that makes the framework of our life.

This book will cause the reader to think! You will also want to capture the hundreds of great philosophical reflections that Stratford produces, to stop and to make links to your own experiences of life. For me it was not for a single sitting because I needed to put it down for a while and let the ideas settle before coming back to it. Clearly this work comes from someone who has thought long and hard about the meaning of life. You won’t get a single answer to that question but you will be better able to answer it from your own perspective once you have engaged with this book.

The author: Rev Dr Walter Stratford is a retired Uniting Church Minister who served in such diverse places as the New Hebrides, Traralgon, Townsville and Dandenong. He also spent time as secretary to the Queensland Ecumenical Council, and as a chaplain at the Wesley Hospital, Brisbane. During his ministry Walter found time for study and completed a number of degrees, including a PhD in 2012. He is married with four adult children, a number of grand children and great-grandchildren.

Currently available as paperback from Amazon.com for $18 plus shipping cost.

Reviewer: Dr Paul Inglis

oOo

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CD5 Paper – Post-colonial theology and sovereignty

From the recent Common Dreams Conference in Sydney

Rev Dr Chris Budden

[Published with his permission]

Cert. Bio-Ethics, Cert IV A&WT, BA(Hons), GradDipRelEd, DMin
Sessional Lecturer
Phone: (02) 8838 8981
Email: rdcgb49@bigpond.com

Chris is a Minister in the Uniting Church, a resource worker with UAICC, an adjunct member of faculty at UTC, and an associate Researcher in the Public and Contextual Theology Research Centre at CSU. He has a long interest in relationships with Indigenous people, and a commitment to more just ways on being the church in this country. His particular research interests are theological method, theology in Australia, justice for Indigenous people, the relationship between discipleship and citizenship, issues in social ethics, and the social and theological location of the church.

He has a particular interest in the way theology and church practices are shaped by relationships with power. He spent the last five years of full-time ministry as National Coordinator for the Uniting Aboriginal and Islander Christian Congress. He remains committed to supporting efforts to develop Indigenous theologies in Australia. His writings include Following Jesus in Invaded Space: Doing Theology on Aboriginal Land (Pickwick, 2009), and Why Indigenous Sovereignty Should Matter to Christians (Mediacom Education, 2018). He contributed to Unsettling the Word: Biblical Experiments in Decolonization (edited Steve Heinrichs; Orbis, 2019).

Thank you for the invitation to make this presentation.

I pay my respects to the custodians[1] of this place and particularly to their Elders – past, present and emerging. I thank them for sustaining the land and the stories of sacred life.

Introduction

Today we are talking about postcolonial theology and sovereignty for First Peoples. A more academic understanding of Postcolonial theology would highlight its reliance on critical theory, and the critique of structures of power, dominant systems, and embedded ideologies for social transformation.

More simply we can say that postcolonial theology seeks a more liberating response to the exercise of power – political, social, economic and religious – over access to what is needed to live, our bodies, and relationships, including with the earth. It is ‘postcolonial’ in the sense that it is focused on the struggles of those who have been invaded and settled by colonial powers, the justifying stories of those colonial powers, and the role of theology in the colonial context.

Postcolonial theology is a form of liberation theology. The difference is its emphasis on empire and empire studies of Scripture, and a very conscious focus on power.

Culture and power

Thanks in no small part to Reinhold Niebuhr’s work Christ and Culture, Western Christians are aware of the relationship between faith and culture. Joerg Rieger reminds us that we can no longer think about culture apart from power. He says:

The primary context in which we think about Christ – whether we realize it or not – is shaped by large and ever-changing conglomerates of power that are aimed at controlling all aspects of our lives, from micropolitics to our innermost desires…[2]

Power is about (i) the ability to determine/ influence the shape of economy and who accesses ‘wealth,’ (ii) the ability to make political decisions that shape the structure of society – including who belongs and who doesn’t, and (iii) the ability to influence the stories and practices that explain and justify the world.

Narrative

Power has to do with both the material and relational realities and the narratives – expressed in history-telling, law-making, rituals and celebrations, education and news, and memorials – that explain, justify and defend the world.

In his book, Dominion and the Arts of Resistance: Hidden Transcripts, James C. Scott talks about the public transcripts that those with power tell to ensure that people see the world their way. These are the transcripts that explain why some deserve to flourish and others do not. People who invade tell stories to justify to themselves why they – as good people, and we all want to be good people – can do this.

Scott also talks of hidden transcripts – the stories that oppressed people tell in private to sustain their lives. They are stories that mock those with power and affirm their own worth. They are dangerous stories, and when they surface in public spaces they are often ambiguous stories – i.e. stories that seem harmless to those with power, but are understood as quite subversive by those with ears to hear.

Let me explore the example of Jesus and taxes (Mark 12: 13-17). The story starts with people coming to Jesus to trap him, so keep that in mind. They ask Jesus is it ok to pay taxes to the Romans? Romans didn’t pay taxes; only those who were defeated militarily. Taxes were a constant reminder of occupation.

Jesus asks the religious leaders for a coin, which they produce fairly quickly. The coin had the emperor on one side and his mother – claimed to be a deity – on the other. First class example of idolatry, and yet they used the coin. Sort of takes away their high moral ground.

Jesus looks at the coin and says: give to Caesar what is Caesar’s and to God what is God’s. Good answer – affirms the Romans and God – and Jesus is safe. A divided world – which we love.

But while this interpretation suits us, it is – I think – fundamentally wrong.  Jesus believes that everything belongs to God. In Jesus’ world there is nothing left for Caesar and his idolatrous claims. And those who knew Jesus heard this as a word of hope.

That is why the debate about monuments and Australia Day is important – it is about which stories shape our identity, access to power and economy, and sense of belonging. There is a questioning of the public transcript of discovery and peaceful settlement.

That is why the issue of whether people sing the national anthem at a football game matters. National Anthems are part of the public transcript, the way the nation’s story is told, how people’s history is dealt with, and what place people have in the nation. Not singing challenges the transcript – it is about voice and truth.

Because of its relationship with power and empire, the church and its theology is usually a public transcript. It is theology that has been shaped by its place alongside, and its role justifying, power.

Postcolonial theology explicitly recognises the way narratives/ celebrations support or question power and seeks to take the side of those who are oppressed and marginalised. It is a form of theology that is closer to a hidden transcript.

Postcolonial theology also stands against the way our society has, for three hundred years, divided the world into religious, political and economic spheres. It claims that religion is not a separate part of life but is deeply woven into every part of daily life.

Religion is not about personal and individual beliefs and behaviour. It is the narrative that holds together, underpins and makes sense of the world. It is a community agreed-upon set of social practices and rituals.

The problem when we let the world be divided into spheres is (i) religion is told to leave politics and economics alone and (ii) these other two areas of life have their own narrative and soteriology/ story of salvation – ‘security’ for the state and ‘the market’ for economy.

Distorted colonial theology

To understand the need for a postcolonial theology, we need to understand the distorted nature of colonial theology; the centre of which is the decision of the church to align with power and empire rather than with those who have been invaded.

There is no such thing as a neutral theology. All theology takes sides. The issue is: which side does theology take in our time and continuing colonial context, and what theology shapes that choice of location?

Continue reading
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Request from Rex Hunt

G’day folks,

Does any one on the UCFORUM list subscribe to Westar Institute publication, FORUM?

If you do I would love a copy of the paper “The Ritual of the Hellenistic Meal: Early Christian Everyday Practice as an Exegetical Challenge,”  by Soham Al-Suadi, published in the current (probably still winging its way down under) issue.

Thanks, RAEH 

Reply by email to: Rex Hunt rexae@optusnet.com.au

Hellenistic art, 3rd century b.C. Marble relief with scene of family meal. From Cyzicus, Turkey.

Hopefully there might be someone in our large following that can help Rex find this publication. He has raised my interest and for the interest of our readers –

Soham Al-Suadi develops Hal Taussig’s work on the Eucharist meal as a typical Hellenistic meal, which was a site of “social, political, and religious experimentation.” Like McGowan, Al Suadi sees the origins of the Eucharist meal in the everyday practices of the ancient world. But it is important to understand that even an ordinary communal meal could be the place of transformation. So Al-Suadi examines the earliest account of the Christian banquet from Rom 14:1–12 and looks at what it reveals about Christian identity formation. In essence, Paul was faced with a tension between Jews and gentiles at the table and sought a remedy to the tension between them to “minimize the disruptive state of experimentation.” The decisions about identity made at the meal—on how the menu settles differences between Jews and gentiles—then continue after the meal, influencing daily life. Al-Suadi moves from comparisons to Hellenistic meals to the creation of a new hermeneutical method that combines socio-historical criticism with ritual theory and applies it to portions of Paul’s letters related to the Eucharistic meal. She focuses on several aspects: the terms of identification used for the participants, how the order within the meal ritual influences the interconnectedness of those involved, and what the order of reclining during the meal reveals about group and individual identity. As a result, the exegete becomes acutely aware of how participation in the Eucharist at once provides an opportunity to break or transcend social divisions, reflects the tensions that exist in the larger community, and seeks to resolve their differences in pursuit of forming a new group identity. Most interesting about Al-Suadi’s discussion is her argument that the birth of Christianity was not a singular, remarkable event; rather, it arose from the everyday experience of communal meals, occurring wherever Christianity had taken root.

Paul

oOo

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Common Dreams Conference in Retrospect

COMMON DREAMS 2019 a reflection by two members of the PCNQ

Steven and I attended this gathering during July, at Newington College and Pitt St Uniting Church in Sydney. To be honest, we were also attending the Royal School of Church Music Winter School and as these two events overlapped, we missed some sessions of both.

However, COMMON DREAMS was the fifth gathering of its kind, drawing people from across Australia, New Zealand and even further afield. The fourth was held at Somerville House in Brisbane in 2017.

The vision for COMMON DREAMS is described by Rev Greg Jenks, an Anglican minister, former Principal of St Francis Theological College in Brisbane, but now Dean of Bathurst Anglican Cathedral:

Common Dreams is intended to be an interfaith and ecumenical project to promote, protect and expand the role of reasonable and tolerant religion in the public space. The significance of Common Dreams as a name for this movement is its potential to invite us beyond differences derived from culture, ethnicity and religion into a shared space where we have common dreams for a better future.

The theme of this year’s conference was Sacred Earth: Original Blessing, Common Home. It was a focus for advocates of spirituality and social change, providing inspiration for progressive seekers and sustenance for practical dreamers. International guest, Matthew Fox, leading exponent of creative Spirituality, addressed the conference with topics such as Spiritual but not Religious: the future of religion and of spirituality and of the Earth; On being Deeply Human in a Time of Earth-Crisis; But there were so many inspirational speakers – Norman Habel and Anne Pattel-Gray lead us in Time to Publicly Acknowledge the Creation Spirituality of our Aboriginal Custodians; Jonathan Keren-Black (Jewish scholar) spoke on In Judaism it is actions that count above all in healing the world; Rod Bower, from Gosford’s Anglican Church challenged us with his understanding of Common Home and A Just Society; Ro Allen, Victorian Commissioner for Gender Equality, showed us through honest dialogue and courage how to Honour the Rich Diversity of Sex, Sexuality and Gender within the Cosmos; and Rev Margaret Mayman of Pitt St UC gave the final keynote – Holding Hope and Acting Out: Engaging Tradition and Doing Ethics in Times of Conflict and Crisis.

We have come home, inspired and emboldened to look for ways we can put into practice our common dreams.

Here are some sound-bites which I can share with you. I hope you might find something that engages your thoughts, your feelings ……

We have twelve years left – before it is too late – to change direction in response to the climate crisis.

We are the first species who can choose not to become extinct. We haven’t made that choice yet!

Rabbi Hershel, who walked with Martin Luther King on the Selmer bridge, said of his own actions “I felt my feet were praying”.

Beware the sole path of rational thinking – look to intuition, deep feelings, mysticism. Rationality should serve intuition because this is where values come from.

There is nothing wrong with the world today other than we have lost the sense of the Sacred.

Thinking and defining needs to be led by experience and tasting. How do we do this – through silence, through the Arts, which will then open us to the Holiness in all things.

The Mystic is the Divine Child in us – the Arts will nurture this.

Albert Einstein believed God is the oneness of creation. The Cosmic Christ points to the Divine in the big spaces as well as in the little spaces.

The story of Abraham’s journey into Caanan has important parallels and lessons for us about our place in this land we call Australia, which is, was and always be Aboriginal land.

Abraham, the peacemaker, respected the peoples of the land.

We ask the same.

Abraham recognized the God of the Land.

We ask the same.

Abraham and the peoples of the land shared mutual blessings.

We ask the same.

The western concept of buying and selling land is not in the aboriginal ideology.

The wind existed before everything else in the stories of many indigenous peoples.

Life without wonder is not worth living.

The transcendent spirit becomes the inner presence of God in our hearts.

In our communities, “fitting in” isn’t “belonging”. A just society is about “belonging”.

PHILOXENIA means loving the stranger. This points to the act of hospitality.

“Jesus – the Man for Others” – Dietrich Bonhoeffer

The Feeding of the Five Thousand – a metaphor for “if we share what we have, there will be enough to go around –  and maybe even more”.

Trying to be religious in the public domain often results in what we say getting lost in translation. We need to find better ways of acting as well as talking!

We are called to Act Up, that is, to disrupt the establishment.

But we are also called to Act Out, which means exploring God’s expectation of love, justice and a shared joy of life.

Being disturbed by what we see around us can give us courage to Act Out into society.

We go to a theological reframing to help us understand the sacred in the world: we have been evolving this understanding for ever – there was Abraham, then there was Jesus, what next??

“If you want to follow Jesus, you’d better believe you look good on wood” – Daniel Berrigan (Jesuit)

Everything we say about God is metaphor…

God is our experience of God!

Jesus was the incarnation of love and freedom: he showed the divine power of LOVE and that we have the FREEDOM to act. Faith is believing this!!

The opposite of bad is good. The opposite of EVIL is the SACRED. There’s more good than bad in the world, but not by much…..

We can find inspiration in the words of Italian priest and philosopher Thomas Aquinas (1225-1274) and German theologian Meister Eckhardt (1260-1328). For example – Aquinas said “The proper objects of the heart are truth and justice”.

Taking a stand can be costly. Stand up for truth and justice: be surprised by joy (C S Lewis).

Trust is the basis of courage. How do you learn courage? Go to courageous people.

COURAGE – this word means “a large heart” – a heart so full that it sustains us for whatever ….

Trust is the basis of all courage.

Adele Nisbet September 2019

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News and an Invitation from the PCN Explorers

Last Wednesday around 20 of us met to hear from some folk who had attended the Common Dreams Conference in Sydney in July. We heard about the highlights for each person – some notable quotes from Adele and Steven Nisbet are in a following post. Our discussions always take on a perspective of their own and led to some considerations around our relationships with our first nation people and I think that will lead us into another topic for one of our Explorers mornings in the future. 

David Hale, Anglican chaplain at UQ told us about his work encouraging students to explore theology in an open thinking environment and about their multi-faith activities. David has issued an invitation to an event  on 8th November, 7 pm to 9 pm at Old Bishopbourne, St Francis College, Milton, Brisbane.

How Can Christianity become a better wall against injustice?

How Can Christianity become a better wall against injustice? The Holocaust occurred in a mostly
Christian country, as did slavery in the US, and so how do we ensure Christianity can stop injustice.
To register, go to: www.eventbrite.com.au

Our next PCN Explorers is on Wednesday 30th October, 10:30 am at Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm, led by Brian OHanlon, Retired Psychologist; Meditation Teacher; Feldenkrais Practitioner

A Spiritual approach to Christianity: Understanding the Spiritual Ego:

  • A summary of the ideas of Pierre Teilhard de Chardin with particular emphasis on ‘we are Spiritual beings!’
  • A summary ‘Heaven on Earth’.
  • We are Spiritual beings so, why are we not in the Kingdom, ‘Heaven on Earth’? (The Spiritual Ego what is it?) 
  • Turning down the Spiritual Ego.

Sound interesting? make sure it is in your diary – we are always the last Wednesday of the month. Come along and join in the interesting conversations and fellowship.

journeying and exploring together,

Desley

Desley Garnett
drgarn@bigpond.net.au
0409 498 403

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An Invitation from the Redcliffe (Q) Explorers

Dear fellow Explorer

Our next meeting will be on Monday 7th October which (yes!) is the Queen’s Birthday holiday. I’ll be making some personal observations on a number of inter-related topics including:  

Faith, Belief, Truth, Science, and do I believe in miracles? Be prepared for an occasional slightly irreverent interlude, along with some fairly serious stuff which will no doubt generate a bit of vigorous discussion! As usual we meet for our pre-session coffee and chat at 6 p.m. in the ground-floor meeting room at Azure Blue, 91 Anzac Ave. Redcliffe. All are very welcome. For further information please give me a call on 0401 513 723.

Shalom, Ian

Note: If you are coming please be sure to call Ian and let him know so you can be given access to the community at Azure Blue.

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An Invitation from the Caloundra Explorers

From John Everall, Mob 0408 624 570 Email: jjverall@bigpond.com

The Caloundra Explorers Group’s Evening Service is coming up and we invite you to add this activity to your diary:

GATHERING     Sunday Evening   20th October 2019   5.30pm.

THEME: SCIENCE AND THEOLOGY

LEADER: Rev. Brian GILBERT

The theme is a fascinating one – I’m sure you will have discussed this at many levels at some stage.  On Sunday evening, we have it presented by an Elton John fan – Rev. Brian Gilbert.

Inspired by his song “Rocket Man”, and adding in a number of people stressing the link between love and justice eg, JP2nd, Crossan, King, Dowdell, Brian develops love without justice is sentimentality, or banal; justice without love is legalism or brutality.” 

He says “ Explorers would be familiar with that. I want to draw a relationship between science and theology – “either without the other can be dangerous, or meaningless.”  “ Just because science can do things (even very well), is it right? – should we do it?.”

Our evening will include music and song and our meditations will draw on thoughts by Michael Morwood and Matthew Fox, the keynote speaker at Common Dreams 2019.

 Enjoy your byo light meal/finger food – relax in discussion around your table – “Science and Theology”.

Everyone is welcome.  We discuss and debate within a safe and non-judgemental environment

Explorers are very mindful in discussion that each of us may have a different personal understanding of G.O.D that underpins our thinking at this stage of our life journey.      So, come along and join in what will hopefully be a very satisfying evening for you among friends, and new friends.    

CONTACT:  Leaders – Brian Gilbert – Mob 0417 002 274  or  John Everall Mob 0408 624 570

WHEN:    Sunday 20th October 2019 at 5.30 pm thru to approx 7.30pm

WHERE:  Caloundra Uniting Church HALL, 56 Queen Street Caloundra.

EMAIL:    jjeverall@bigpond.combmgil@westnet.com.au

Caloundra Explorers Group                                        Faith And the Modern Era

Mars ain’t the  kind of place to raise your kids
In fact it’s cold as hell
And there’s no one there to raise them if you did
And all this science I don’t understand
It’s just my job five days a week
A rocket man, a rocket man

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Continuing discourse: Why I do/don’t go to church

From Tim O’Dwyer

Hi guys,

Thanks for this.

Here is a snapshot of my introductory remarks at our last “exploration”:

On the wall behind the pulpit at the Thompson Estate Methodist Church where I grew up was a large painted scroll with these words: “Worship the Lord in the Beauty of Holiness”. Have been reflecting on that text for more than six decades…

Gained some insight as an adult when I discovered Micah 6:8 :

8 He has told you, O man, what is good;
    and what does the Lord require of you
but to do justice, and to love kindness,
    and to walk humbly with your God?

My Aussie paraphrase:

The good oil from God:

Fair go, cobber; be a mate, mate; and let’s all be humble little Vegemites.

Meanwhile, I found much the same message in the Gospel’s setting for Jesus’ Good Samaritan parable where Jesus essentially tells the trickster lawyer to never mind asking who your neighbour is – just be a freaking neighbour!

At the same time, I’ve always been gobsmacked by this New Testament insight: “God is love; and he that dwelleth in love dwelleth in God, and God in him.” (From 

1 John 4:16)

So to the term “God” which Lloyd Geering in “Christianity without God” has not only had a long and complex history but also has become a very confusing word. After suggesting that we can functionally take “God” to refer to the highest values which motivate us, Geering favourably quotes Theologian Gordon Kaufman’s observation that  even in a secular world the term “God” can still have for us a useful function as “an ultimate point of reference”. Hence “To believe in God is to commit oneself to a particular way of ordering one’s life ans action. It is to devote oneself to working towards a fully humane world…while standing in piety ans awe before the profound mysteries of existence.”

Finally why I “go to church” is summed up in part by this provocative passage from Don Cupitt’s “Radicals and the Future of the Church””

“…we should stay in the church and attempt by deception, by reinterpretation, by political stratagems and by perverting the minds of the young to do something for the transformation of Christianity and the future of religion…Self-imposed exile right outside the church may be the right thing for a few very creative people, but…many of us will find it more stimulating to be internal e iles, plotting, scheming and suspected, inside the church…(thinking) of the carefully thought-out deceptions by which we plan to use the old vocabulary as a disguise for smuggling new ways of thinking into the church.”

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Continuing discourse: Why I go to church

On going to church
Rodney Eivers
23rd August 2019
These notes were prompted by a presentation to be made to the Progressive Christian Network at Merthyr Road Uniting Church New Farm by Tim O’Dwyer on 31st August 2019.

Tim put the questions: Do you still go to church? If so, why? If not, why not? He invited me to throw in a few remarks from my own experience, so here goes. I have attended church probably from the time I was a baby in my mother’s arms and presumably before then when in my mother’s womb. My earliest memory of any sort, as related in my coming memoirs, was of returning from some function – perhaps a birthday party – alone. This, remarkably at the age of about three or four years. I looked down on my family home from the adjacent traffic bridge and pondered life and the future.

It would be easy to say that from that period on till my now 9th decade I have more or less regularly attended church because I accepted the invitation to be a Christian, or more accurately, as I would put it this way today, a follower of the ethical principles proclaimed by the wandering sage, Jesus of Nazareth some two thousand years ago. But the questions being put by Tim are part of a wider issue and we need to narrow it down quite a bit. I shall assume that going to church and being Christian in ethos and practice is not necessarily the same thing. I shall be referring to belonging to a specific congregation and attending weekly services on “the Lord’s day” more or less regularly. I have been doing that for nigh on 80 years. Why have I been doing this? It is largely habit. It is one of my life’s rituals. Presumably this routine has some benefit to it.

That need not have been the case for everybody. Only the other day when I suggested that the church is an institution which undertakes to make the world a better place, my table companion responded that this has not been the experience for her. An immediate response to the original question may be that the church is my “community”. It is a community which caters for our social, personal and some might say “spiritual” needs. It does that in contrast to just about all other communal institutions, from the cradle to the grave.

We engage in that community at our baptism, we engage in that community at our marriage, we engage in that community in the moral guidance of our children and grandchildren, we engage in that community often in sickness and at our ending with our funeral. I am reminded of the large part a congregation played for so many of my family and acquaintances in our entertainment and social interaction.

Most of my social dancing was with church groups, any girlfriends I might have had would have come from church congregations – not necessarily my own – I met my wife outside the doors of a church in Port Moresby. I have written recently on the impact of Christian Endeavour in nurturing confidence as a public speaker and office-holder in secular as well as religious groups.

One concern I have with the loss of attendance at church by children and young people is that disappearance of an important source of “moral guidance” for those growing up and establishing a place in an adult world. That a congregation provides moral guidance is not taken for granted these day and I would be the first to challenge the negativity which comes from the supernaturalism and rules which come from the preaching in most of our churches. Some of the old stories of vengeance and slaughter in the Hebrew scriptures are truly horrifying. When reading or preaching from the Bible one does need to be selective and in practice this is what preachers and especially Sunday School teachers do.

One can take stories from a recent Sunday as an example. The lectionary reading was from Luke Chapter 13 where Jesus was chided for healing on the Sabbath. The moral guidance from this surely is that acting in a caring spirit is more important than complying with restrictive rules and regulations which can entangle us in exercising the practice of love. Or take the Bible story that my grandson absorbed this morning at his Sunday school class – that of Paul and Silas freed from prison because of an earthquake. After returning home the youngster – six years old – was able to repeat the whole story. It clearly provided for him the lesson of caring for others through its punch line. That is that Paul and Silas the two prisoners chose not to run to freedom because they recognised that this would mean big trouble for their prison guard,

Another aspect of a congregation which draws me is that it is a great social leveller. I am talking largely of the non-conformist Protestant tradition here. Any persons of whatever social class can be officers in the congregation. She or he can rub shoulders, for instance, as an elder, with peers from any level of society.

I recall in my teen years belonging to a congregation whereby the local mill manager shared a pew with people who would have been his employees. For me, personally, it also provides the opportunity to develop administrative and leadership skills. It is rare for me to be associated with an organisation and, in due course, not end up holding some office or other. Such offices are usually within that congregation or with other associated entities. It provides me with a vehicle through which to further my life-long aim of seeking to leave the world a better place than when I came into it.

Some might respond, “But how can you put up with all that supernaturalism and gobbledy-gook language which goes along with the enjoyment of companionship and familiar music, songs and liturgies?”

Well, one may well be swamped by starchy, unintellectual tradition but there is also the opportunity to introduce congregation members to new songs, new ceremonies and even new ways of looking at the scriptures. You have to be in it to win it and it may be that some of the examples we set as individuals may rub off to become new ways of being appropriate for a 21st century community.


My recent sermon on the Trinity (https://ucforum.unitingchurch.org.au/?p=2990&cpage=1#comment-273795 ) led some to say, “I had never thought about it that way before!” One privilege that we have in the Uniting Church is that anyone may address a congregation from the pulpit and additionally there is always the opportunity to express points of view in the variety of study groups.

So yes I continue to “go to church” and what’s more, I enjoy “church crawling” when I am travelling to other places and other countries. Although not to the same extent as with Roman Catholic followers, for whom going to church is regarded as a moral obligation, I enjoy seeing how other Christians express their faith through their church services. The familiarity of the liturgies and the communal environment helps me to sense the connection which Christians have with one another all over the world.

So I anticipate that I shall continue to go to church until they put me in a box. Hopefully this will be after I have cautioned my family and the presiding minister to express none of this supernatural “in my father’s mansions” hope at the final “celebration of my life”.

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What do Unbelievers believe?

What Do Unbelievers Believe?

We get atheism wrong if we see it simply as a detached, philosophical (dis)belief in God, argues Nick Spencer. 06/06/2019

My colleagues Elizabeth Oldfield and Lizzie Stanley had to go to Rome last week. It’s tough working for Theos sometimes. 

I tease. It was work, and rather interesting work at that. They were recording a Sacred podcast from a major conference, hosted at the Pontifical Gregorian University and part of the Understanding Unbelief programme, in which interim findings about “unbelief” in Brazil, China, Denmark, Japan, the UK, and US were presented.

Here is a stereotype about unbelievers. They don’t believe in stuff. It’s a stereotype that is popular among some believers and unbelievers alike. The former, in a move of what is essentially self–protection, like to think that being an unbeliever entails abandoning belief in moral absolutes, or in human purpose or dignity. The latter, in a move that is no less self–serving, like to think that unbelievers are rational, materialist, naturalistic, and completely immune to the childish absurdities of “belief”. 

The reality is very far from these poles, as the Understanding Unbelief research shows. Two issues stood out for me. 

The first relates to what atheists believe. As one would expect, atheists are rather less likely to believe in the supernatural than agnostics or believers. But less likely does not mean unlikely. When presented with a list of such phenomena – life after death, reincarnation, astrology, objects or people with mystical powers, supernatural beings, underlying forces of good or evil, a universal spirit of life form, or karma – somewhere between 10% and 40% of the people in each country said they either “strongly” or “somewhat agreed” in their existence. Indeed, only a minority of atheists were “naturalists” in the sense of rejecting all such supernatural phenomena. The answer to the question of what atheists believe turns out to be quite a lot after all. 

The second issue relates to how they believe. Here the answer is, not as strongly as you might think. As the project’s interim report puts it “being an atheist does not necessarily entail a high level of confidence or certainty in one’s views.” In all six of the countries studied, “atheists express overall levels of confidence in their beliefs about God’s existence [that is] either notably lower than…or broadly comparable to the general population’s.” In other words, atheists are not usually much more confident in their (non)beliefs than the rest of us are in ours. 

I think these findings are interesting, encouraging and, in two particular ways, familiar. 

Several years ago, Theos conducted a much smaller and more local survey into what UK unbelievers believed, which we published as Post–religious Britain?: The faith of the faithless. This reported that:  

  • Around a third of people who belong to no–religion, over a quarter of “Nevers” (i.e. those who answered “never” in response to the question “How often do you participate in a religious service as a worshipper?”) and 15% of atheists said that they believe in life after death; 
  • One in five “Nevers” (21%) said they believe in angels as did 7% of atheists;  
  • More than two in five “Nevers” (44%) believe in a human soul, as do almost a quarter (23%) of atheists;  
  • A quarter (24%) of the non–religious believe in heaven and 15% in hell; and 
  • A fifth (20%) of non–religious people believe in the supernatural powers of deceased ancestors, compared to 23% of the total sample. 

More generally, the proportion of people who are consistently “naturalistic” – meaning that they don’t believe in God, never attend a place of worship, call themselves non–religious, and don’t believe life after death, the soul, angels, etc. – was very low, at 9%. 

There are lots of ways one might read this. No matter what some atheist polemicists say, thoroughgoing atheistic naturalism is extremely rare, and not even the default position among atheists themselves. Even among those who reject God, there linger persistent beliefs about the supernatural or numinous; the sense there is more in heaven and earth than we dream of in our naturalist philosophies nags away. Atheism is much more variegated and interesting, and atheists are a lot less dogmatic, self–assured or certain, than some public advocates might lead us to believe.  

All of this is true, but there is one other reading which interests me and leads back to my second reason for a sense of familiarity. 

The matching of atheistic certainty (or lack thereof) about God with the general population’s un/certainty says something more than “atheists aren’t as dogmatic as you imagine”. Take this sentence about unbelief in the US from the Understanding Unbelief report:  

“the comparatively high level of confidence exhibited by America’s atheists matches more–or–less exactly the high ‘religious confidence’ of Americans–in–general.”  

Or, with slightly more interpretative boldness, the atheists (and atheism) of a nation take their cue (and possibly also their hue) from the believers in it. 

This is perilously close to the argument that ran central to my history of atheism, namely that we get atheism wrong if we see it simply as a detached, philosophical (dis)belief in God. Today, as in history, atheism is embedded in the lives (and politics) of the wider culture. A generous, thoughtful, self–reflective culture of belief will generate a similar culture of atheism; an aggressive, self–righteous and exclusionary one will do the opposite.  

The parallel is not perfect – Chinese and Brazilian atheists are somewhat less sure about their beliefs than the general population in those countries – and other factors naturally come in to play. Nevertheless, the arguments in the Understanding Unbelief study, our Post–religious Britain? report, and my Atheists: The Origin of the Species, seem to cohere on this issue of the socially– and politically– mediated nature of unbelief, as they do on the wider point that whatever else it might be, the discussion between what believers and unbelievers believe is emphatically not an issue, simply, of us vs. them. 


Understanding Unbelief, which was exhibited at the Vatican, interviewed people who were atheist and agnostic (Photographer: Aubrey Wade)

Nick Spencer

Nick Spencer

Nick is Senior Fellow at Theos. He is the author of a number of books and reports, most recently The Political Samaritan: how power hijacked a parable (Bloomsbury, 2017), The Evolution of the West (SPCK, 2016) and Atheists: The Origin of the Species (Bloomsbury, 2014). Outside of Theos, Nick is Visiting Research Fellow at the Faiths and Civil Society Unit, Goldsmiths, University of London and a Fellow of the International Society for Science and Religion

Theos

Theos conducts research, publishes reports, and holds debates, seminars and lectures on the relationship between religion, politics and society in the contemporary world. We are a Christian think tank based in the UK. We are part of The British and Foreign Bible Society, charity number 232759.

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Reflection: The Planet and its People

We joined a very large crowd at Gosford, NSW, for the Climate Action demonstration on 20th September. Gosford is the home of Rev Rod Bower, Anglican priest and advocate for many social justice issues. He has had significant influence here and across Australia.

What we noticed was the high level of participation by Seniors who outnumbered the school children. They carried placards declaring their concern about the future for their grandchildren and our Pacific Island neighbours.

It is clear that there is a rapidly growing consciousness about the state of the planet and the urgency of the need to accelerate the response to climate change.

A standout for us was the strong presence in the ‘Strike’ of UCA, Anglican, Roman Catholic, and Quaker church people under their banners. All of these have active social justice and green departments that generated a lot of encouragemental to their members prior to the event.

The climate strikers have a purpose beyond establishing a public image and demonstrating. We have three goals:

  1. No new coal, oil or gas projects, including Adani’s mine.
  2. 100% renewable energy generation and exports by 2030.
  3. A just transition and job creation for all fossil fuel workers and communities.

The critics fall into many camps. There are those who deny climate change and their numbers are shrinking. There are those who deny human influence on climate change but to makes their case they will have to counter the growing scientific evidence. There are those who claim that God is in control and we should do nothing. I have never found it fruitful to conduct any discourse with this group whose God is both loving and cruel at the same time. There are those who have given up, live in fear and feel powerless. There are those who think that demonstrating is a waste of time and will not produce a change and there are those who are just complacent or cynical. I am sure there are many other groups.

I am optimistic but frustrated by governments that are obfuscating. But perhaps this is a wasted concern. With growing globalization of opinion and action this may be a change that occurs despite governments. Already there is strong evidence that industry and commerce are moving towards renewable energy sources.

Jesus-inspired people wanting integrity in the change process are getting stronger voices in the movement to turn around climate distopia towards real collaborative action. Instead of claiming to know better than others they are working with science, with conservationists and with those who have found ways to get the message out. Their tradition has always had available arguments but these have been buried in pointless doctrinal and organizational mediocrity.

“God so loved the world….” is a restatement of powerful messages in Psalms, Micah, Genesis, 1 Timothy, Numbers, and hundreds of other encouragements to look after the planet and it’s people. The World Council of Churches has since 1970 been helping to build sustainable communities. In this Season of Creation many church groups are working hard on sustainability projects.

Jesus eschewed political power and sided with the vulnerable. .. We should do the same.

Rev James Bhaguar, the general secretary of the Pacific Conference of Churches, addressing the UCA demonstrators in Sydney, appealed to Mr Morrison (PM) for Australia to do more to reduce its carbon emissions and transition to renewable energy:

Weve watched as our homes are eaten away by rising tides, and as Australia allows it’s emissions to rise. For Christians acting to prevent climate catastrophe is not just about survival. It is about loving your neighbour and protecting God’s creation. Right now, Australia is doing more than most to desecrate the precious gift that humanity has been given.

He too is learning how pointless it is to rely on governments.

All of this points back to myself and I have to recommit to doing all I can as an individual to further the goals of our Climate Change Strikers.

Paul inglis 22 November 2019.

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Some great feedback – more please

In case you have not looked at the ‘Replies’ we are getting to our post seminar question on why or why I don’t attend church , here is a sample:

Lauren Toogood

1.MY JOURNEY INTO ‘PROGRESSIVE’ FAITH

I had a traditional Catholic upbringing, including Catholic schools but not especially devout parents. My mother was Italian Catholic and my father Church of England but religion didn’t play a big part in our family. A sense of God and the sacred seemed to be a central part of my life though and I was open to issues of faith.

At university I chose the Protestant route but it was an evangelical, fundamentalist denomination although I managed to find the more relational, personal stream of that denomination fortunately. Doctrine was central to having a strong relationship and independent thinking was discouraged over ‘faithful’ obedience and belief in a set of rules.

Once childrearing was slowing down, and I started mixing more in the wider world through work. I started pushing the boundaries of the traditional beliefs (my husband was an evangelistic minister) and my thirst for deeper spiritual values was ignited. I could no longer agree with the most fundamental theology of my denomination which led to my choosing to be removed from membership.

My journey didn’t end there, as now I started questioning the fundamental beliefs of Christianity itself – did Jesus really say all those things?; did he have to die for my sins?; what kind of God allows so much suffering?; is the bible really an accurate account of history and God’s interaction with mankind?; who is God?….

With the internet I could explore and I was esp drawn to the writings of Marcus Borg, Rob Bell, Henri Nouwen and then I came across the writings of David Richo a former catholic priest who wove together ideas of Christianity, Buddhism and Jungian psychology. That is where my heart resonated. I have deep respect for the compassionate values of all faiths and no faith and I now believe Christianity is a little arrogant when it says it is the only way to God (or the sacred).

God has become much bigger and more mysterious than any one faith teaches for me and I believe we do well when we learn from one another and help one another to grow closer to the greatest values of loving kindness and do no harm.

I did try to find a faith community but I ended up in a small coastal town where there are only a few individuals here and there who might have similar journeys. I would say I align the most with progressive uniting church ways and Universalism. I am not used to liturgy though after leaving the Catholic church so I really don’t miss that.

I like to think I belong to a tribe somewhere but I have grown more content with surrounding myself with individuals with similar values whether they have a faith or not. I find there are many places where these people can be found – bushwalkers, environmentalists, meditators, those interested in health, community volunteers, artistic people, and social justice advocates. I don’t feel the need specifically to be in a church. Part of me believes that if I belonged to a denomination again it would be a step backwards in my journey.

Having said that there is one sacred gathering that I did feel met a need in my heart but it was only in Canberra. It was a monthly gathering called “the Gathering” and it was a reflective hour where a theme was chosen based on world issues and art, music, and reflections from wisdom teachers (including Jesus) were shared by 2 leaders and a time of contemplation and fellowship over a meal was included. That would be the most I would look for now. Otherwise I feel I belong to the world and do not want to be labeled or boxed in by a denominational label. That is my journey which as others have expressed is always ongoing. It is encouraging to know there are like minded people out there also journeying in somewhat similar ways even though the specifics are all unique to each one of us.

Thank you for the opportunity of sharing.

***

2. MY EXPERIENCE OF CHURCH

Peter Marshall

Paul and readers, my experience of church as a child through the 60s, early 70s will be familiar to many. My way of understanding this experience is to acknowledge to myself that my childhood saw the death of an innate desire to explore a wonderful supportive presence that I could sense but not explain. I’m not sure if back then I viewed this presence as resulting from imagination or not, but it sure felt real. Unfortunately the strong message that got through to me was that Jesus died as payment for my sins and that I was a worthless sinner, fit only as kindling for the great fires of hell where most of us were destined to spend eternity. Eternity being a concept a little beyond my understanding as a 12 year old. So by age 16 I decided not to set foot in church again, except for marriages, deaths and christenings. Now the most wonderful thing is that I can see with hindsight that supportive presence of my childhood never left me. Don’t now focus too much on the word GOD, but it seemed I had rediscovered the supportive arms of GOD whilst understanding this was the case all along. All completely at odds with that main message I received from the church. Very important to note I genuinely harbor no ill will to those that delivered the message. No space to explain here but the all pervasive spirit and the Jesus story are central to my genuinely not retaining any malice at the theological teachings received as a child which ran parallel with Billy Graham crusades in Brisbane at the time. At 50 years of age I wanted to strengthen bonds with the supportive arms of GOD which I now understood as real because I deeply needed that connection. I saw the only option to get help with this quest was to reconnect with church. I went to a Uniting church, initially found some help there but after a couple of years saw that the old theology was still dominant, just not as overtly marketed. That may have been the end of church for me but along the way I discovered Greta Vosper and the wider progressive movement. This gave me the space to continue the quest which is very ably facilitated by the West End Contemplative service and West End Explorers group (I do not live close to West End but it is the best I am aware of to continue a quest around the GOD question, though I also do not sense that Progressive theology is dominant in this congregation. But at least we so called progressives are tolerated there and quite possibly are genuinely welcome) Would love so say more about how Sunday evenings at West End are helpful to my quest, but obviously can’t do so in this post. Maybe later if any are interested.
Peace – Peter Marshall

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Different responses to miracles in the tradition of enquiry

Thanks to Geoff Taylor for drawing our attention to this thesis.

How miraculous can we consider Jesus to have been? Different responses to miracle in the tradition of inquiry

Head, Ivan Francis (1984) How miraculous can we consider Jesus to have been? Different responses to miracle in the tradition of inquiry. PhD thesis, University of Glasgow.Full text available as:

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Abstract

Accounts of miracles are found in the four Gospels, elsewhere in the New and Old Testaments, and at other times down to the present. Responses to the figure of Jesus among his Gospel miracles differ with the different judgements that are made about the possibility of there being miracles at all. As a matter of fact, our tradition of inquiry contains diverging, even opposing conclusions on this point, and this has a definite impact on the study of the Gospels and their central character.

This thesis constitutes a comprehensive response to the issue of miracle as it affects the interpretation of the Gospels, and hence, what we are able to believe about Jesus and the extent of his miraculous activity. Having outlined the divided response to miracle (Chapter One), the thesis is built up by studies of six principal respondents to the issue of miracle.

On the one hand, we have chosen St. Thomas Aquinas, Cardinal Newman and C. S. Lewis to represent the ’maximal’ depiction of belief in miracle. These three studies exhibit the interpretations of the Gospels that accompany, and in part depend on, the non-problematical acceptance of miracle. On the other hand, we have chosen David Hume, D. F. Strauss and Rudolf Bultmann to represent the ’minimalistic’ position on miracle. While Hume does not formally discuss the Gospel miracles, his conclusions are plainly relevant, and in the two latter studies, close attention is paid to the actual interpretation of Gospel miracle stories.

In all the studies, wherever possible, I have tried to concentrate on what in particular they believed about Jesus in his miracles. In effect, this has meant pursuing a miracle-structure from conception through to Ascension. In discovering what has been believed about Jesus in his miracles, we have often placed the emphasis on the interpreters’ response to a Gospel or Gospel passage. In the concluding chapter, I direct my own attention to St. Mark’s Gospel and, in the light of earlier chapters, put my own questions to it.

While interesting results emerge from the studies of the six interpreters, my principal conclusion is that there are good reasons not to identify the Jesus of the Gospel miracles with Jesus in his pragmatic existence. While it remains coherent to develop an apology or world-view in which literal miracles on the greatest scale have a place in nature and history, it is their very magnitude that raises the decisive objections to locating them as events in Jesus’ mundane existence, prior to the Resurrection.

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We want to hear from you

On Wednesday last week, around 40 people met together to share their experiences about church attendance since moving into a “progressive” understanding of Christianity. I put the word progressive in inverted commas for a couple of reasons – that there is no one understanding that we would all ascribe to, and that no one has yet come up with another word to use for those of us who still want to engage with the Jesus story, but within the framework of the 21st century.  

We were a varied group who wanted to share something about why or why not church attendance is part of our practice.

We discovered that we are on a continuum of belief and practice. I did not take notes, but will share a few of my observations that I can recall from people’s stories.

attend church every Sunday … attend occasionally … haven’t been in 30 years… find church services meaningful … finding traditional theology frustrating … finding more meaning in a more ordered liturgy music  is inspirational … not able to sing words of old hymns…have been loved and nurtured by the church (people) … my questions have been rejected … have felt emotionally abused…service is most important … Micah 6:8 was an important verse for a lot of people

Now …. as a follow up … It has been suggested that we could collate people’s thoughts on this topic. If you could write a reflection on this topic thinking about the following questions and send them to me, we will learn more about each other and the variety of pathways we have followed to come to our present understanding of participating in organised religion. Half an A4 page would be manageable for us to collate and share. If you were not at the Explorers meeting, you are still welcome to share your thoughts.

 These are just a few of the questions that were given by Smith and Hunt to the those who were asked to contribute their stories to the book“New Life; Rediscovering Faith – Stories from Progressive Christians.” .

Has this journey affected my church attendance?Has it changed how I express my faith?Is anything different and does this difference influence why I attend or do not attend church?Why did I / didn’t I walk away?

Our nextPCN Explorerswill be on Wednesday 25th September,10 am, Merthyr Road Uniting Church 

Come at 10 for eat, meet and greet and we will get started about10:30.

Several members of the network will share their experience of attending Common Dreams Conference in Sydney last July. We will hear the highlights of the speakers for each person.

Our meeting on Wednesday 30th October will be facilitated by Brian O’Hanlon, retired psychologist, on the topic: A Spiritual approach to Christianity … Understanding the Spiritual Ego:

A summary of the ideas of Pierre Teilhard de Chardin with particular emphasis on ‘we are Spiritual beings!’We are Spiritual beings so, why are we not in the Kingdom, ‘Heaven on Earth’? (The Spiritual Ego what is it?) Turning down the Spiritual Ego.

West End Explorers are trying to get hold of a copy of the video series …The Challenge Of Jesus by John Dominic Crossan. If you can help with this, please contact Kris 0404 645 007 or kris.maslen@gmail.com 

journeying together,

Desley

Desley Garnett
drgarn@bigpond.net.au
0409 498 403

Paul Inglis psinglis@westnet.com.au

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A Theological Reflection on the Ending of Mark’s Gospel

By Dr Peter Lewis
All the synoptic gospels have the high priest asking Jesus if he is the Messiah (Mark 14:61, Matthew 26:63, Luke 22:67). In Mark Jesus says, “I am, and you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” In Matthew the “I am” is replaced by “Yes, it is as you say.” In Luke, Jesus says that if he told them they would not believe him, and he goes on to say, “But from now on the Son of Man will be seated at the right hand of the mighty God.” Despite these differences, in all three gospels Jesus asserts that he will sit at the right hand of God, but only in the longer ending of Mark’s gospel does this actually occur. In Mark 16:19 Jesus is taken up to heaven and sits at the right hand of God. This is what the reader would expect: it is the logical conclusion to the story and it confirms that the longer ending is what Mark originally wrote. But why is it not in the endings of the gospels of Matthew and Luke?


It seems that Matthew did not know Mark’s original ending because there is nothing in his gospel that relates to Mark’s text after 16:8. Luke knows the original ending because the disciples do not believe the women (Luke 24:11), Jesus appears to two of his followers when they are walking in the country (Luke 24: 13-35) and the disciples stay in Jerusalem (Luke 24:49), but Luke does not have the Ascension (he was taken up into heaven – Mark 16:19) at the end of his gospel because he wants it to be in the beginning of Acts, which is the second volume of the orderly account that he wrote for Theophilus (Luke 1:3). In modern versions of Luke’s gospel the Ascension also occurs in the final verses; “He was taken up into heaven and they worshipped him” (Luke 24:51,52) but this is a later insertion. It does not occur in Papyrus 75 from the third century, Codex Vaticanus and other ancient manuscripts, and should not be in modern versions. But how does Luke deal with the Ascension in Acts?
In Acts 1:9, after Jesus spoke to the disciples “he was lifted up and a cloud took him out of their sight.” Then two angels appear and the reader naturally expects them to say that Jesus now sits at the right hand of God, which is what he told the high priest (Luke 22:68), but instead they ask a stupid question, “Why are you standing looking into the sky?” What else would they be doing? Then the angels say that Jesus will come back in the same way as he went up. Why has Luke made such a significant change to Mark’s account (Mark 16:19)?
To answer this question we need to examine what Jesus said to the high priest in Mark 14:62. His first words were, “I am.” This is what God said to Moses when he asked what was the name of God (Exodus 3:14). God instructs Moses to tell the Israelites that ‘I AM’ has sent him to them. This is God’s name and although essentially a mystery it has the connotation of being alive, of being conscious and aware. It is an amazing statement for Jesus to make. It means that he thought he was God or in some way divine.
Then, in his answer to the high priest Jesus uses a mixed metaphor: he cannot be sitting and standing at the same time. Sitting at the right hand of God has the sense of permanence and stability, and this metaphor derives from Psalm 110:1, which Jesus quoted in Mark 12:36. Coming on clouds has the sense of movement and this metaphor derives from Daniel 7:13 – one like a son of man comes with the clouds of heaven. Obviously he would be standing not sitting.
Actually, what Jesus tells the high priest is a paradox. Divinity is a mystery: God cannot be known as He really is. Ultimate reality is beyond the human mind. Just as the ultimate basis of our material existence is a paradox, i.e. the particle/wave phenomenon of quantum physics, so must the ultimate reality of God be to us. This does not mean that God does not exist: it means we have to use metaphors in talking about Him. Of course He does not sit on a throne in heaven as Zeus was imagined on Mount Olympus. Whether thought of as Being, Mind or some other category God is beyond human comprehension.
In Luke’s account of the Ascension Jesus goes up with a cloud and the angels say he will return with clouds (Acts 1:11). Jesus will be standing, as the disciples were at the time, not sitting on a throne. This is confirmed later in Luke’s account because when Stephen is about to be killed he sees Jesus standing at the right hand of God (Acts 7:55). The significance of standing is that he is about to return.
Why has Luke changed Mark’s description of Jesus sitting with God, to Jesus being about to return? To answer this question we have to understand the time and circumstances of Mark and Luke. Mark was writing in Rome before the Jewish War (66 -70 CE). Although there had been violence such as the killing of James in about 41 CE it paled in significance compared with the terrible events of the war which climaxed in the destruction of the temple in Jerusalem, and Mark’s circumstances were fairly stable. This is reflected in the ending he wrote: Jesus is seated with God and the Kingdom of God has come. If Luke wrote during or after the Jewish War he would have been greatly affected by it, as was everyone involved in it. It was a horrible time and Luke with all the Christians would have turned to Jesus. The expectation that Jesus would return was greatly heightened, and in his First Letter to the Thessalonians Paul describes the event: the Lord will come down from heaven and the Christians who are still alive will be caught up in the clouds to meet with the Lord in the air (1 Thess 4:16,17). Luke was one of Paul’s companions and he too would have expected Jesus’s imminent return, but to make his account more appealing he concludes it in 62 CE with Paul in Rome preaching the Kingdom of God, as Jesus commanded the disciples in Mark 16:15, and teaching about the Lord Jesus Christ (Acts 28:31).
The ending that Mark originally wrote is very significant for a theological understanding of his gospel. Jesus enthroned in heaven at God’s right hand is what it is all about. And it is amazing to think that Jesus did it all himself. He arranged the whole thing, i.e. the birth of Christianity was his doing. On three occasions (Mark 8:31; 9:31; 10:34) he said he would be killed and rise again: he knew it would happen because he was going to make it happen. With his staged entry into Jerusalem and his disrupting the business in the temple he provoked the authorities to kill him, and most importantly with his giving of himself at the Last Supper he carried it off. What an achievement!
It was not a group effort: his disciples did not understand him and fled when he was arrested. Even their following him was not their doing: Jesus commanded them to follow him (Mark 1:17). It was all part of his plan, and finally he sat down at the right hand of God. How bold! How confident! Whether God liked it or not Jesus installed himself, and we acknowledge him as Lord. But God did like it because, you see, God was Jesus.
God became a human being in order to become involved in the life of the world that he created and to guide it into the future. In this way human beings become co-creators with God in creating the Kingdom of God. Paul summed it up when he wrote that God was in Christ reconciling the world to himself (2 Cor 5:19a). God expressed his love by giving to human beings the model of Christ: caring, forgiving, healing, and by giving his Spirit. As Paul wrote in his Letter to the Ephesians, “Be imitators of God, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us. . .” (Eph 5:1)

                **********
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The latest from Kevin Treston now available

Opening Doors: A Seeker’s reflections on the rooms of Christian living
Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me. (Revelation 3:20) Opening Doors: A Seeker’s Reflections on the Rooms of Christian Living takes seriously the invitation of the Lord for us to open the door to him, and with confidence consider how our faith may be enhanced and energised through the wisdoms of contemporary theology and spirituality.
The book is written for those whom Charles Taylor describes as ‘seekers’ – Christians who are searching to reconcile their faith with emerging insights from modern science, cosmology and consciousness.
We are invited to open eleven doors and enter eleven rooms of Christian living. Each room offers a flavour of each of the topics in the Christian Story followed by focused questions for individual reflection and shared conversations in self-directed groups. The topics of the rooms include everyday spirituality, the universe story, humans and religion, the mystery of God, meeting Jesus, the church, ministry, women and faith communities, a Christian ethical way of life, Christian spiritualities and faith communities in a global world.
Kevin Treston graduated BA (Hons), MA (Hons), MEd., PhD (University of Notre Dame USA) and pursued post-doctoral studies in Washington, Boston and Chicago. He was visiting Scholar at Boston College and is a member of the Association of Practical Theology Oceania. He has worked in ministry across Australia and many countries.
To order online go to: www.coventrypress.com.au
Phone: 0477 809 037
Email: enquiries@coventrypress.com.au
Post to: Coventry Press, 33 Scoresby Road, Bayswater Vic
Opening Doors @ $24.95
*Postage: $9.95 for 1-3 books; $11 for 4 and more; free freight for orders over $100
OPENING DOORS
A Seeker’s reflections on the rooms of Christian living
Kevin Treston
Coventry Press
9780648566106 — $24.95

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PCNQ Explorers next gathering, all welcome

Hello all

Our nextPCN Explorerswill be on Wednesday 28th August, 10 am, Merthyr Road Uniting Church

Come at 10 for eat, meet and greet and we will get started about 10:30.

Tim O’Dwyer will tell us a bit about his journey within Christianity and would like to ask the question of all of us who are exploring the Jesus story in a new way:

“Do you still go to church? If so, why? If not, why not?”

We would like to encourage you to think about the how and why of your Christian experience and thinking prior to the meeting and feel free to write it down to share with everyone at the meeting. In 2013, John Smith and Rex Hunt published a book called “New Life; Rediscovering Faith – Stories from Progressive Christians.”  that focuses on people’s stories. If you have access to this book it offers some good background thinking. This is not essential to this seminar.

Here are a few questions you might like to ponder before the day. They are just a few of the questions that were given by Smith and Hunt to the those who were asked to contribute their stories to the book.

Has this journey affected my church attendance?Has it changed how I express my faith?Is anything different and does this difference influence why I attend or do not attend church?Why did I / didn’t I walk away?

journeying together,

Desley

Desley Garnett
drgarn@bigpond.net.au
0409 498 403

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Book Review: Into the Deep, seeking justice for the people of West Papua

By Peter Arndt (Catholic Social Justice Series Book 82)

I was moved to tears while reading this document about the challenges facing the people of West Papua, in particular their claim to freedom and independence.

In 2016, with ten fellow Christians from Australia, Peter Arndt, Executive Officer of the Australian Catholic Social Justice Commission, visited West Papua to hear first hand the stories of the local people. They were especially wanting to hear from survivors of the Indonesia massacre of 6th July 1998. This occurred at a peaceful prayer focussed demonstration for independence. These people had been under the governance of the Dutch, the Japanese and now the Indonesia military. The leader of the demonstrators, Filep Karma, at the time a prominent civil servant had insisted that his followers should only use bibles and hymns as their weapons. The vast majority of Papuans are Christians. They were attacked mercilessly by Indonesia soldiers.

Peter graphically describes this incident, it’s brutality, the many deaths and the torturing. This makes for hard reading as the incidents are dealt with so thoroughly. Peter was approached by Laurens who had been a teenager at the time of the massacre.

He gives evidence for Indonesia’s direct implication in some of the worst forms of human brutality and the incredible journey of Laurens and his Biak people.

Peter and his colleagues then experienced first hand the heavy hand of the Indonesia overlords and it seems they are not the first visitors to be interrogated and followed everywhere.

Peter Arndt’s clear and concise first hand account of the horrific suppression of justice and the state of fear in which the Papuans live is a moving tale.

Arndt sees the experience of Laurens paralleling those of Jesus and draws on the Scriptures to graphically make this clear. Laurens treatment and continuing struggle has moved Peter as it has moved me, to consider the way all Christians and people of good will must identify with the struggle of the Biak people.

Once read, the story cannot be dismissed or forgotten. The reader becomes part of the struggle for justice and freedom of the oppressed and abused people everywhere…

Peter and friends travelled to villages to hear more stories of brutality and killings and later Peter returned to West Papua several times gathering more evidence. The gathering of evidence was challenged at every step by police and corrupt officials and he was placed in fearful situations.

The author reflects on the way Papuans have been treated historically by colonial authorities and missionaries. It is a mixed history of blessings and mistakes. Their subsequent treatment is now part of the problem for a people ill prepared to fight for their rights. He also comments on the way in which Christians can express sympathy but cannot take the next step and offer real support.

The historical context for the current crisis helps to explain but not excuse the stark and shocking events that are now happening. The way in which the Indonesians are gradually reducing the influence of the Papuans culture, commerce, and faith practices is forcing them into minority status in their own land.

Within the Pacific Islands nations there is growing support for and solidarity with the people of West Papua. Drawing on the Scriptures Peter calls on the justice loving people of the world to recognize the plight of these people and for Christians who have been taught about restoration through love, the human values of freedom, dignity and hope to now come to the aid of a people begging for help. He also describes how a personal involvement in such a cause can bring to individuals a deep personally liberating outcome of living in the peace and love of God.

But there is more to this story….As First Peoples of West Papua they form a part of all those peoples who face injustice and deprivation. Advocating for them is advocation for all First Peoples.

I strongly recommend this paper to your reading and personal refection on how to be a part of the solution. If you are not greatly moved I will be surprised.

Paul Inglis 20th August 2019

Avaliable from Amazon Kindle Australia.

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Events: Coming soon, you are welcome

Redcliffe (Qld) Explorers

This is a reminder that our Explorers’ Group will meet on Monday evening (5th August).As usual, we’ll gather in the ground floor community room at Azure Blue (91 Anzac Avenue, Redcliffe) at 6 p.m. for tea/coffee, biccies and a chat.

At about 6:30 Graeme Adsett will introduce Rev Dr Noel Davis’ book Effective Beliefs – Towards Individual and Group Harmony – A Challenge to people of Goodwill. Graeme will challenge us to reflect on Noel’s Attitude 3 ‘A Sense of Community’, and Attitude 4 ‘A Minimising of Tribalism’ through individual activity sheets and a general discussion on the concept of ‘Christian Humanism’.

Hoping to see you there, Ian Brown

Caloundra (Qld) EXPLORERS GATHERING     

Sunday  18th August  at 5pm

“CONVINCING WORDS AND CONVERSATION”

Our Sunday Gathering, 5pm -7pm, on 18th August, will be led by Caloundra Explorers

in Conversations championing ‘the power of the written word’ in its ability to ignite a life changing ‘conviction’ within our Christian spiritual journey.

You are invited to join in this special and intimate opportunity to be part of a ‘Conversation’ with other Explorers and our Regional Friends.

We have put a proposition to five of our Explorers and Friends:

“  Have you ever read just a few paragraphs in a book or blog and realised that you had been struck by an absolute awesome ‘insight’ or  ‘truth’, in fact, a “conviction’” that had you saying almost out aloud “that is right!” YES!”

“ Will you share these excerpts with us?”.

The intimacy and security of our Explorers fellowship allows us to fully explore these five situations. Each of our five Explorers will present their excerpt to us, with a personal comment supporting that ‘insight’… ie “the convincing words” that are so important to them.

 We can then discuss, within our Gathering, whether that ‘conviction shared’ has resonance with others as we look through that ‘writing’ and analyse, discuss, and contemplate why it elicited such an enthusiastic YES! from that Explorer.

When our guests’ list of authors includes Dominic Crossan and Richard Rohr, you can see that we are in for a really fascinating evening together.

WHEN:   Sunday Evening  18th August  at 5pm thru to approx 7-15pm.

WHERE:  Caloundra Uniting Church HALL   at  56 Queen Street Caloundra

OTHER INFO:  The Gathering includes a byo light finger food meal as well as a full opportunity to discuss the issues around your table with friends-old and new!

CONTACT:  Anne Hoogendoorn Ph.0419 976 372 or Margaret Landbeck Ph.0402851422 .

 EMAIL:  annehoog@me.com   or jjeverall@bigpond.com

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Reflection: Death, Trinity, Hope and Religious Language


Rodney Eivers
Preached 23rd June 2019
Death has not been far away from me this week.
Indeed it may not be far from the thoughts of many of us in this congregation as we struggle with serious illness.
Even without serious illness most of us are in the later years of our lives and will wonder from time to time what lies ahead of us.
Some will be comforted by some confidence that this earthly life is not the end and that some heavenly destination awaits us. Do not let me persuade you otherwise.
One day we asked my father in law David, “Do you expect to go to heaven when you die?”
He did not give what might be called a simple answer but replied. “I have heard it said that we make our own heaven and our own hell here on Earth”
This leads me in to the thought of the way we use religious language. What do we mean when we talk about God, or heaven, or hell?
But first of all a little diversion over some of the assumptions we make about our Christian faith. A little bit of history.
Today is Trinity Sunday. We talk a lot about Trinity in our hymns and in our sermons don’t we? We assume “It’s in the Bible”. Actually Trinity is not in the Bible although there are a number of passages which lead people to think that this was what Jesus was talking about.
After Jesus died with his talk of love, of God as caring father and the Kingdom of God his followers thought so highly of him that they wanted to say he was equal to God. But then some of them wanted to take it further and say that Jesus was God.
In the next 300 years there were lots and lots of arguments about this and some people got very angry, even to the extent of killing one another. In the end Roman Emperor, Constantine got sick of it. He called all the Christian bishops together for a conference and said, “Enough quarrelling. Get this sorted out”
So they got this parliament together and there was lots of to…ing and fro…ing with debate. One fellow called Arius, said that if we were going to say that Jesus was the Son of God (there were actually lots of sons of God in those days, including the Roman Emperor) he could not be God equally with God as father. This is because children must obey their parents. That means they can’t be equal. Also if Jesus was the son of God and conceived as a baby he could not have existed at the same time as God as the book of John claims.
To complicate the matter some people threw in the idea of a Holy Spirit as also another form of God, thus making it three – That’s where we get Trinity from.
Hazel talked about the spirit of God in her sermon last week and I like the way she described it as an influence for good within our own minds and bodies.
Anyway, Arius and his mob lost. But the bishops kept arguing it for hundreds of years and indeed today it is still a source of argy bargy. Most of the ordinary followers of Jesus did not really know what was going on or what it was all about.
Perhaps they still don’t but we still make a big thing of the Trinity. You look at our hymns. Our Uniting Church school for ministers is called Trinity College Queensland.
Which brings me to the point that all we have for describing God, is our human language.
We find we have to think in terms of human beings. We know from our scientists these days (anybody watched Brian Cox on television?) that there are billions of stars bigger than our sun and millions of galaxies full of those stars. Where does a human being fit into all this?
A quotation used by many people since but including a Greek man called Xenophanes 2500 years ago noted “If horses could paint their gods, they would look like horses”.
So we are limited by our human language. We need to keep this in mind when it comes to interpreting what has been written in the Bible,
And we have a big problem here when it comes to bringing the Jesus story today to people, especially young people who have not read the Bible and if they do, find much of the Bible confusing and not making much sense.
We can talk about God and think we know what we mean but for people on the outside of the church our images don’t count for much. Most people in our culture (perhaps even some of us in this congregation) have decided that the God who controls and manipulates everything is unbelievable.
The characters in the Old Testament and Paul in the New were trying to sort our problems which existed for them at that time. They did not see them as applying to everybody for for the rest of history . It is not about sticking to the law. It is more about being “like Jesus” as best we can.
I trust that you, like me, even as we struggle to describe our relationship with God in human language and to cope with getting older and getting sicker will continue to “be like Jesus” as best we can. AMEN

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Feedback: Aboriginal Spirituality

Our recent post about the spirituality of the original inhabitants of Australia brought many personal responses to me. This was a standout reaction from Betty Vawser.

“I am fascinated by this information you have presented about the Aboriginal people at Mowanjum. We lived with the families of the tribes you mentioned for years in the 1960s during which Donny Wollagodja’s father took Professor I A Crawford with him and a group of Aboriginal men into the Outback to repaint and revive the painting of the Wandjina in the caves and crevices. Each major Wandjina had a personal name.

The book he wrote resulting from his annual visits is called ‘The Art of the Wandjina’ and was published by Oxford University Press. He gave us a copy of this excellent book as he stayed with us before and after his trips to see the Wandjina, hear their stories, and observe the men when they entered Wandjina caves or places.

We also had a book written by Donna and his friend Bundell called ‘Keeping the Wandjina Fresh’ which he gave to us while staying with us. We know and love these people. I have more presents than you can imagine, their stories,a massive Wandjina painting,….I could go on but will sign off there…”

Betty.

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Theology in changing times

This book “Doing Theology in the Age of Trump: A critical report on Christian Nationalism” is a work of theological reflections, about the state of Christianity and the moral character of the evangelical Right, which the nationalist/populist movement of Trumpism has co-opted. The contributors are academics in theology and religion of the Westar Seminar on God and the Human Future. While the Gospel is good news for the poor and woe to the rich, the authors expose how Christian Nationalism has led to various forms of economic oppression contributing to a vast, dynamic global network of systemic injustice and marginalization.
The books weakness from my science perspective was an adequate theology of the twin “Eco’s” of Ecology and Economy that describe two aspects of our common home. Ecology is governed by nature’s laws, within which humans construct their Economy governed by laws of human self-interest. While humans radically modify ecological systems for the economy they cannot change the fundamental laws under which these ecosystems have evolved to enable higher orders of life. These economies easily become corrupt, highly instable or self-destructive when the social contract on which they depend fails. The Christian Right long based on claims on the inerrancy of the bible have failed to accept science based on the immutability of the laws of nature leading to an escalating crisis of ecological destruction and global warming.

Richard Smith Progressive Christian Network, Western Australia

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An Informed Faith

That is the title of a blog moderated by Rev Dr John T Squires. John is a Presbytery Minister for the Canberra Region, minister at Queanbeyan Uniting Church, former Drector of Education and Formation and Principal of Perth Theological Hall.

John has been reflecting on a “small and extreme reactionary group that is generating much noise about matters of sexuality”.

He says
“There is clearly a place for an artculate, thoughtful, informed theology which is both conservative and evangelical. I dont dispute that. I have always valued such voices in the scholars have read,the students I have taught, and the colleagues with whom I work and interact. Good conservative theology makes a valuable contribution to the life of the church”.

We commend his blog to all crtically thinking members of the Church as well as those who have all but given up on it. In this blog John explores the reactionary edge of the conservative thread running through the four decades of the UCA. In the last three entries he focuses on the failed strategy of conservatives in the UCA as they ramp up the rhetoric, try to generate guilt and provoke panic in congregations and individuals.

Copy this link into your search engine and scroll through the most recent entries.

An Informed Faith – https://johntsquires.com
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Our Scholarship Awarded

First Trinity College Queensland Rodney Eivers Scholarship

TTC UCA Queensland Synod


On Tuesday 30th July 2019, a Trinity College Queensland, Auchenflower, the presentation of the first Trinity College Queensland Rodney Eivers scholarship for the 2019 year was made to Dylan Katthagen, a student currently at the College.
The scholarship of value $13,000 was awarded on the basis of the applicant’s undertaking some reading to write an essay on the topic: “My response to “progressive” Christianity “. In receiving the award Dylan commented that although he had some reservations about where the progressive approach to theology might be taking us, he was grateful that the studies entailed had led him to open up his thinking and become aware that there are options for Christian faith beyond orthodoxy.
The scholarships will continue to be offered in the coming years but discussions are yet to be held with Paul Hedley Jones, the new Principal of Trinity College Queensland to ascertain what the scope of the awards will be. Those interested in applying may contact the College to find current details.
In presenting the award Rodney made the following remarks, (with some editing) which seem to have been well received by the students at the gathering.
30th July 2019
On granting of Rodney Eivers scholarship to Dylan Katthagen
My first words must to be to congratulate Dylan Katthagen on being the first recipient of the Rodney Eivers scholarship. I have not had the chance yet to get to know Dylan well but from the brief interaction we have had I feel some confidence that he will be a worthy recipient of this award. Furthermore I am hopeful that his exposure to “progressive” Christianity through his studying for the scholarship will lead him to have an open approach to fitting the Christian gospel to the knowledge and experiences of people of the 21st century.
The College and I are still feeling our way with the field of applicants for the provision of the scholarships. I look with keen anticipation in getting together with our new Principal Paul to tease out some of the issues which arise. I would like, for instance, to widen the availability of the scholarships to all students and all potential students.
In doing this, however, I have struck a problem. It is connected with the nature of a theological college. A theological college course is different from an academic university course in, say, comparative religion. The nature of the university is to seek knowledge objectively. That is, all fields of enquiry are open.
Students come to a theological institution, however, from what might be called a faith position. That is, they already hold certain views and assumptions which are not to be challenged. Enquiry may seek to explain those assumptions but it may not probe into doctrinal concepts. Where do we draw that fuzzy line between “spiritual formation” and academic objectivity?
Now I look at the Australian religious scene where Christianity is declining steadily, where the census listed the biggest religious category as “no religion”. This applies for some one third of our population and growing fast. There may be many reasons for this but it is not helpful if we cannot explain Christian traditional doctrine in 21st century terms. I am sure our lecturers here at Trinity College Queensland seek to do that.
I must emphasise that I am very sensitive to the charge that I may be trying to buy influence in the content of Trinity College Queensland courses. Nevertheless, I do I see it as appropriate, to push the boundaries. To try to describe traditional orthodoxy not only in today’s language but also to explore its concepts. That would include the traditional doctrines such as the resurrection, the Trinity and substitutional atonement.
I trust you will join with me in nurturing the Kingdom of God by building up our student enrolments through such means as these scholarships. I count it as a privilege to have the opportunity to do that and look forward to engaging with your new Principal, Paul, In seeking ways that we might achieve our common purpose of being Jesus people in a turbulent world.

Rodney Eivers, Chair, UC FORUM.

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Mark: a new appraisal

Dr Peter Lewis has kindly offered a further reflection on Mark’s gospel following a very interesting seminar he recently conducted for the PCNQ in Brisbane.

              MARK’S GOSPEL
             A New Appraisal
                     by Peter E. Lewis

Having read Mark’s gospel in a critical way I have come to the conclusion that it is essentially true. It could well have been largely what Mark remembered of Peter’s preaching in Rome. It is the story of an extraordinary man, and it was told honestly by the original author within the limits of his time and pre-scientific world-view. Although the original text was interfered with in many ways, it can be reconstructed fairly easily. The most drastic interference was the removal of the beginning and the ending as explained in my book The Ending of Mark’s Gospel: The Key to Understanding the Gospels and Christianity. But there were other significant interferences which I would like to point out.
In Mark 8:35 Jesus says, “For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it.” A number of ancient manuscripts (including Papyrus 45 from the 3rd century and Codex Bezae) do not have ‘for me and’ in the text, and in the Greek New Testament published by the United Bible Societies it is stated that there is considerable doubt whether ‘for me and’ should be in the text. If the words are removed, Jesus says what is consistent with what he says all along in this gospel, that his mission is about the coming of the Kingdom of God. It is not primarily about himself although he does, of course, play the main role.
As Christianity spread and grew among the Gentiles in the Roman Empire the focus moved onto Jesus himself as a sort of semi-divine figure like Hercules and the other heroes of Greco-Roman religion who were conceived by a god impregnating a mortal woman, and when Matthew and Luke copied the information from Mark’s gospel they changed Jesus’ statement in Mark 8:35 so that ‘for the gospel’ was omitted. In their gospels the Christian loses his life for Jesus. It is the reverse of the situation in Mark’s gospel.
Mark 1:1, ‘The beginning of the gospel about Jesus Christ, the Son of God’, was obviously inserted by whoever removed the beginning of Mark’s gospel because it contradicts what Jesus says in Mark 1:15, that the gospel (the good news) is about the Kingdom of God being near. But what is the Kingdom of God? The answer is in Mark 12:29-34. When Jesus says to love God and neighbour, and a scribe agrees with him, Jesus goes on to say that the scribe is not far from the Kingdom of God: he is almost there. So the Kingdom of God is an ethical matter. It is about how we conduct our lives.
When Jesus speaks about love (Greek: agape) he means a self-giving concern for others, and this is what Jesus represents. He gives himself by healing and forgiving people and accepting everyone. But more than this: he gives himself to bring in the Kingdom of God. When he makes his triumphant entry into Jerusalem and disrupts the business in the Temple, he is provoking the authorities to kill him, but before they do he has a final meal with his followers. Jesus is the Love that is at the heart of it all.
Another significant interference in Mark’s gospel is in Mark 14:27-31 where Jesus tells the disciples that they will all fall away and be scattered like sheep, but Peter says he will not fall away. To anyone reading this passage, verse 28 (But after I am raised up I will go ahead of you into Galilee) seems out of place. It supports the disciples and looks like an insertion by a pro-Peter group. That this is the case is confirmed by the absence of the verse in the Fayyum Fragment, which is from the 3rd century and is the only papyrus manuscript with the text of Mark’s gospel after Chapter 12.
Mark 14:28 is significant because with 16:7 there are only two places where it is stated that Jesus will go ahead of the disciples into Galilee after he has been raised. Mark 16:7 has therefore been seen as confirming the prediction made in 14:28, but if Mark 14:28 is a later insertion, 16:7 must be critically considered in isolation.
Mark 16:7 is what the man in the tomb said to the women. He told them to tell Jesus’ followers to return to Galilee. If the Jewish authorities had removed Jesus’ body to prevent the site becoming a rallying point for his followers this is what the man would have said. The frightened women misunderstood him and the rest is history.
Actually the most important interference with Mark’s gospel was the removal of the ending that Mark originally wrote. It corresponds (with some modifications) to 16:9-20 in most modern versions. In 16:15 Jesus tells the disciples to preach the good news, and this must surely be that the Kingdom of God has come. In Mark 16:19 Jesus is lifted up to sit at the right hand of God, which is what he said to the high priest in 14:62. So the ending of Mark’s gospel is about exaltation. The model that Jesus provided (loving, forgiving, healing) is to be followed by those entering the Kingdom of God. It is the way they should conduct themselves. Then God will rule in their lives.
Jesus’ exaltation in Mark 16:19 following the crucifixion refers back to the Transfiguration in 9:1-10. There Jesus is glorified on a mountain between Elijah and Moses, but at the end of Mark’s gospel he is lifted up and glorified on the cross between two robbers (Mark 15:27). After both of these events his followers say nothing to anyone until after he has risen. (Mark 9:10 and 16:8).
The Transfiguration in turn refers back to Exodus 19 when Moses brings the people to meet with God. They stand at the foot of the mountain and God descends on it in fire. Then God speaks the Ten Commandments. In Exodus 19:16 God descends on the morning of the third day, and in Mark 16:9 it is early on the third day after the crucifixion that Jesus appears. Jesus has come down from the cross and the people meet with God in a spiritual way in Christ.
A careful reading of Mark’s gospel shows that it is very profound. To understand it you should go as far as you can using the God-given gift of reason. Then you will find that your faith is strengthened. Go beyond the exorcisms and miracles and read it in a realistic way with faith, and, like the scribe in Mark 12:34, you will be almost there.
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Personal reflection: ‘Two ways’

Marking NAIDOC Week

While on an extended journey through the Kimberley and Pilbara regions of NW Australia, I have been exploring indigenous spirituality through their amazing art. In particular, I have been ‘captured’by the artists of the Mowanjum people and the work of the noted white artist Mark Norval. Mark and Mary Norval are artists and teachers based in Derby whose lives for four decades have become entwined with those of the Mowanjum community made up of the Worora Wanumbul and Ngarinya tribes. The latter three groups are Wandjima tribes. Theirs is a part of the oldest religion in the world still practiced.

Their supreme spirit being is the Wandjima (see illustration).

Larinywar Spirit Wandjima 1998 Donny Woolagoodja

Only these three tribes see the Wandjima as the true creators of the land. Most of the other aboriginal tribes of Australia believe that the ‘Dream time snake’ or ‘Rainbow Serpent’ was the main creative force.

Mark Dorval, who has dedicated many years to encouraging indigenous artists has explained that some of the people of the Mowanjima believe that these Wandimas control everything that happens on the land, in the sky and in the sea. They created the people, the animals and the baby spirits that reside in the rock pools or sacred places throughout the Kimberleys. I was pleased to procure the following painting by emerging great young artist Tanisha Wungundin-Allies as she put the finishing strokes on her work.

Tanisha has sold over 250 paintings. Quite an achievement for any artist. My painting held by Derby Norval Gallery attendant.

Like most complex cultures, including Christian, opinions differ about creation. In one theme, the people had no laws or kinship until the Wandjima came down from the Milky Way. Until then they were wandering around lost. Familiar? These originals are portrayed in what (white) people call the Bradshaw figures. The ‘big boss’ Wandjima brought many other Wandjima to drive out the evil spirits which were taking ther babies. (The Wandjima had the power of the Rainbow Serpent which slid around everywhere and made all the rivers valleys and mountains. The snake represents Mother Earth.)

So the story continues of how the Wandjima originally painted their own faces and bodies in the caves. Their power is so strong they don’t have to speak. Their eyes are powerful – big and black like a cyclone and the lines around their heads can mean clouds, rain, or lightning.

Today’s artists who are loyal to the cultural tradition (or faith) are obligated to keep the Wandjima happy by continuing to paint them – a tradition that emerged long before the Pyramids of Egypt were contemplated and passed down through hundreds of centuries. The belief in the Wandjima is as strong today as it was for their ancestors.

Many Mowarjim people today follow the ‘two ways’ as a result of the Christian teachings brought to them 90 years ago by Presbyterian missionaries. Most have been able to integrate both cultures to form a unique Mowanjim ‘religion’ in which they believe that God was responsible for creating the Wandjima. Some have discarded the Wandjima altogether and others hold uniquely to the Wandjima spiritual power and shrug off Christianity.

This culture is still evolving as is Christianity. For me this experience has helped to give me greater understanding of the causes for culture clash and an appreciation of people like Mark Norval who give so much of themselves to helping indigenous people grow their wonderful identity and story.

Paul Inglis 14th July 2019.

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PCNQ QLD Coming events

Hello friends

Or next PCN Explorers will be on Wednesday 31st July, 10 am, Merthyr Road Uniting Church

Come at 10 for eat, meet and greet and we will get started about 10:30.

Our leader / facilitator will be Bev Floyd on the topic of Secular Christianity, the subject of her latest book not yet published.

Here is a note from Bev about this topic:

Secular Christianity:

This is the simple story of how the ideas of Christianity began in Judea 2000 years ago and then spread across the world. 

It is also an account of how the message has been changed so much even its founder might not recognize it.

It’s a pity it has been treated so badly, because the original message has quite a lot going for it.

Why write such a book?:

   ‘Western Society is floundering. There’s a lack of conviction, of belief, and I think a simpler form of Christianity 

   might be found in the actual words and example of Jesus’.

 Bev Floyd Bio: B.Ed.St., Dip. R.E. Taught in Queensland; Methodist Training College. Spent 12 years in PNG, several years on a mission. 

        Foundation member of Australian Democrats. Lectured at Southbank Tafe. Retired 2003. Writer.

Bev has authored several books, several of which are free e-books on her website. I suggest you check it out.          https://www.bevfloyd.com.au 

Let me flag with you the next 2 meetings: 

28th August: Tim O’Dwyer will lead our thinking and exploring. Tim is interested to discuss how the journey into “Progressive Christianity” has changed your opinion of and relationship with the church. A few questions to ponder before the day will be

Has this journey affected my church attendance?Has it changed how I express my faith?Is anything different and does this difference influence why I attend or do not attend church?Why did I / didn’t I walk away?

More to come about this next month

25th September: Brian O’Hanlon will be our leader – more info about the topic to come.l

journeying together,

Desley Garnett
drgarn@bigpond.net.au
0409 498 403

Desley

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Book review: on the global impact of Jesus teaching.

Book Review
All Things in Common: The Economic Practices of the Early Christians.
Roman A. Montero, 2017
By their economic practises the Early Christians discovered in Jesus’ life and teachings the corrective to the gross inequalities of the Roman Empire. Global Warming, a product of current economic policies poses a much greater moral challenge of gross inequality.

Is the answer to be found in “All Things in Common” with its striking parallels to the “communism of the apostles” passages in Acts 2:42-47 and 4:32-37, which tells of how early Christians built “social relationships” to solve their problems of discrimination, poverty and dispossession in the violent multi-ethnic world of the first century Roman Empire?

Citing sources ranging from the Qumran scrolls to the North African apologist Tertullian to the Roman satirist Lucian, “All Things in Common” reconstructs the economic practices of the early Christians to reveal that Acts 2:42-47 and 4:32-37 describes a long-term, widespread set of practices that were taken seriously. Practises that significantly differentiated the early Christians from the pagan world of the Roman Empire. Even taking into account Judean and Hellenistic parallels, the origins of the practises for promoting the common good are traced back to the very life and teachings of Jesus of Nazareth and their brilliant exposition by Paul, revealed in his six authentic and seven pseudo letters.

This book will be of value to anyone interested in Christian history, and the insights it offers to the human construct of capitalism based on self-interest, which now threatens the very basis of the civilisation it has built. Is the climax to the apocalyptic eschatology of the Gospels to be found in “All things in Common”?

Richard Smith

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Spong, Borg and Wright

The previous post has provoked comment to me which highlights the breadth of thinking and some caution when defining ‘progressive’ thinking. Readers may like to look at this text when it becomes available again through Amazon or chase a second hand copy. Paul Inglis

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Book review: Simply Jesus

A new vision of who he was, what he did, and why he matters

By N T Wright (Harper Collins, 2011)

NT WRIGHT is the former Bishop of Durham in the Church of England and one of the world’s leading Bible scholars. He serves as the chair of New Testament and Early Christianity at the School of Divinity at the University of St Andrews. He has featured on ABC NEWS, Dateline, The Colbert Report,, and Fresh Air. He is the award winning author of ‘The Day the Revolution Began’, ‘Surprised by Hope’, ‘Simply Christian’, and more.

Jesus is under-utilized in the Christian discourse. Anglican bishop NT Wright espouses a compelling thesis of tapping into the potential of Jesus more effectively in contemporary life. There has for too long been a pre-occupation with a biblical faith where Jesus is absent and the full significance of his teaching supplanted by negative pre-Jesus thinking. A focus on ‘the second coming’ also has meant that the work he gave to his followers to complete has been neglected. Postponing the development of the ‘kingdom’ ignores the Pauline precept (1 Cor) of the reign of Jesus in the present age. The God-givenness of authority needs to be constantly acknowledged as Jesus did with Pilate (John 19:11).

He points out how relevant this is when it comes to ‘winning an election’. We have come to think of political legitimacy in terms of the method of gaining it – eg winning an election . The ancient Jews and early Christians were more interested than today’s Christians in holding rulers to account in the name of appropriate values.

He says there are millions of things that the Church should be getting into that the ruling elites don’t bother about or don’t have the resources to support. No one would have thought of a Truth and Reconciliation Commission if Desmond Tutu hadn’t pushed to make it happen.

(In Australia, we could add no one would have listened hard to isolated rural communities as John Flynn did – a situation I have been looking at on a trip through the Outback.)

He rebuts the argument that most of the reforms are small with a reflection on Jesus explaining his own actions in terms of the smallest seeds that eventually grow into the largest shrubs. He describes this as ‘cascading grace’. His idea of the ‘good news’ is that all people can participate in the many small things that make for the kingdom that Jesus foreshadowed.

I am not sure if Wright realized it, but he was also demonstrating how ‘good things and good thinking’ are even now changing the Church.

The central part of the present day meaning of Jesus’s universal kingship is the many varied ways in which each generation or each local church can ‘figure out wise and appropriate ways of speaking the truth to power’ in ways that can’t be ignored by the powerful.

Recommended.

Dr Paul Inglis July 2019

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Anticipation is building for the Common Dreams Conference in July

Dr Val Webb – theologian and author

I have been reading Matthew Fox’s “Order of the Sacred Earth” in preparation for Common Dreams in July in Sydney. He says:
“The forms of organised religion and education have become frozen and dinosaur like, unable to adapt, too large and waited down with canons and prescriptions of far too many bureaucracies. The result is that the joy of worship and the joy of living out one’s conscience get lost in the maze of rules called religion. Similarly, the joy of learning and the ecstasy that accompanies truth can get equally muffled by the institutionalisation we call education. Both dimensions of life require a simplification, simplification, simplification. Where has all the joy gone?”

The joy of life
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Book review: English translations of the OT have been inadequate …..

Until now

The Art of Bible Translation, Princeton University Press (2019) by Robert Alter, Professor of Hebrew and Comparative Religion at University of California, Berkeley, where he has taught since 1967. He published a new translation of the Hebrew Bible in 2018.

Alter has been awarded: National Jewish Book Award for Modern Jewish Thought and Experience; Guggenheim Fellowship for Humanities (US and Canada.) He is currently President of the Association of Literary Scholars and Critics. He was born in 1935.

“The practice of translation, as I have learned from experience, entails an endless series of compromises, some of them happy, some painful and not quite right because the translator has been unable to find an adequate English equivalent of what is happening – often brilliantly – in the original language. “(Alter)

Alter is impelled in his years of work on translating the OT by ‘a deep conviction that the literary style of the Bible in both prose narratives and the poetry is not some sort of a aesthetic embellishment of the message of Scripture but the vital medium through which the biblical vision of God, human nature, history, politics, society and moral values is conveyed.’

He shows how word play, diction, rhythm, syntax and strategic choice of words are crucial to the shape of the literary authority and moral and religious outlook of the Hebrew Bible. No one else has done this! In the context of his overview in this book, he provides copious examples that give entirely different meaning to the text.

Reflecting on the history of English translations of the Bible, Alter claims all have been woefully inadequate.

The inspired literalism of the King James version has employed the original Hebrew parataxis (ordering of phrases and clauses), much of which has been discarded in modern English versions. He uses an example of the way ‘the flood’ in Genesis has been dealt with and the loss of authenticity and meaning. He demonstrates how ‘the rage to explain the biblical text’ has had unintended consequences in translation.

But the KJV shows how a limited knowledge of Hebrew by 17th Century translators has led to confused syntax, missed nuances and meanings. There is also a stylistic issue with the KJV. It’s treatment of Hebrew poetry is less successful than its treatment of prose. The Jacobean rhetoric has failed to capture the compactness of the Hebrew and introduced great amounts of extra information to the passages

Later translations have done worse.

“…The Hebrew writers reveled in the proliferation of meanings, the cultivation of ambiguities, the playing of one sense against another and the richness is erased in the deceptive antiseptic clarity of the modern versions.”

Many of the contemporary translations compromise the literary integrity of the biblical texts and Alter contends this is the fault of the university training of contemporary translators and he identifies their training institutions. Also, the absence of an understanding of the Sociology of Knowledge is a major culprit.

You cannot determine the meanings of biblical words without taking account of their narrative and poetic contexts. This has for centuries been a problem with literal translations. There are livelier and more surprising details in the biblical stories than we first realize but those are often erased by translators who have an inadequate grasp of how the narratives work.

Whether the reader of this work is a philological or OT translation scholar, or simply, like myself a seeker after truth in biblical literature and scripture, Alter’s work is seductive, interesting and rewarding.

My copy was purchased though Kindle Amazon Australia. Recommended.

oOo

Start reading it for free: http://amzn.asia/h9NeXdv

.

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Sofia Conference: At Sea on How to Live


Details of the one-day (free) SOFIA conference

At Sea On How To LiveWhere should we look now for moral guidance?

15 June 2019 Queensland Art Gallery

Announced in previous sofia bulletins; the conference is described in more detail below. The conference is FREE to attend, but please register on-line so the organisers can estimate numbers.

Registration

Saturday 15 June, 10.30am – 3.30pm Queensland Art Gallery Lecture Theatre South Bank, Brisbane – we seem to be all at sea. on how to live, many in our society struggle with social media and other addictions/abuses, our once most-trusted institutions (churches, councils, parliaments, banks, sporting bodies) let us down, advancing secularisation; cause, or ray of hope? popular culture looms large in contemporary moral guidance, from Harry Potter (eg the Harry Potter Alliance) to superhero films.

Can traditional religions, or civil society, claw back their moral authority? What other options are there?

Program 10.00 Registration/Welcome

10.30 Speakers

12.15 Lunch (available for purchase at nearby cafes/restaurants

1.30 Panel session with Q&A

2.30 SOFIA AGM

Speakers

(1) Rodney Eivers: Can a completely neutral stance towards ethics replace the unifying function of religion?

Perhaps from the influence of his mother and an early association with Christianity, Rodney started life with an aim to make the world a better place. In his teenage years he concluded that the prime need of human beings was food, which led him to became an agricultural adviser in Papua New Guinea. However, he soon came to realise that a more urgent factor than food for human beings, especially in Australian society, was personal relationships. For 30 years he instructed in Parent Effectiveness Training, a democratic approach to child-raising, which reignited Rodney’s interest in Christianity as a social binding force. With the collapse of a common institutional Christianity in Western society – to which, ironically, Rodney contributes with his espousal of ‘progressive’ Christianity – he has become uneasy about where people today imbibe those values which contribute to building a harmonious community. Rodney is currently President of Sea of Faith in Australia.

(2) Gail Parataz: Religion as Culture – how Judaism has different strands of observance within an overall religious culture

Gail was born in Sri Lanka (Ceylon at the time) and emigrated with her family to Melbourne when she was a very young child. She lived there for 30 years before moving to Brisbane. Gail is married to David and has 2 sons – Benjamin 26 years and Jonathon 24 years. She has been a high school Art teacher and her last teaching post was at Brisbane Girls’ Grammar School. Nowadays Gail is the Interfaith Chair on the Queensland Jewish Board of Deputies (QJBD) and is also the Chair of the Queensland Faith Communities Council (QFCC).

(3) Professor Sarva Daam Singh: Pursuit of peace and happiness in a world riven by intolerance

Sarva Daman Singh stresses the indivisibility of humanity and its cultural diversity as a natural expression of its bountiful creativity. Professor Sarva Daman Singh, BA(Hons), M.A., PhD (University of London), PhD (University of Queensland, Australia), F.R.A.S., was born at Angai, in District Mathura of Uttar Pradesh, India and migrated to Australia in 1974.He won many awards and five gold medals during the course of a distinguished educational career at the universities of Lucknow and London. He has taught at the University of Lucknow; National Academy of Administration, Government of India, Mussoorie; Vikram University, Ujjain; and the University of Queensland, Australia; and held chairs of Indian History, Culture and Archaeology. He is at present Director of the Institute of Asian Studies, Brisbane. He was the Honorary Consul of India in Queensland from 2003 to 2011.

Panel moderator

Neil Davidson is a community activator, catalyst and keynote listener who listens deeply, empathizes, synthesizes, and reflects back to diverse groups: interfaith gatherings, organizations, not-for-profits, NGOs and rural communities in ways that reveal patterns, weave threads and lift those present by unlocking hidden/ignored potentials. Neil takes photographs, writes poetry, and sometimes finds himself seeing/channeling the multiple wisdoms present in ways that surprises him and transforms those present. His academic background was Marine Biology and Geology.

oOo


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Grounded in Truth – Walk Together with Courage

Your guide for #NRW2019 and beyond!

Go to: NRW Grounded in Truth

At its heart, reconciliation is about strengthening relationships between Aboriginal and Torres Strait Islander peoples and non-Indigenous peoples, for the benefit of all Australians.

“… A reconciled Australia is one where our rights as First Australians are not just respected but championed in all the places that matter …”
Kirstie Parker – Board Member, Reconciliation Australia

For Aboriginal and Torres Strait Islander peoples, Australia’s colonial history is characterised by devastating land dispossession, violence, and racism. Over the last half-century, however, many significant steps towards reconciliation have been taken.

Reconciliation is an ongoing journey that reminds us that while generations of Australians have fought hard for meaningful change, future gains are likely to take just as much, if not more, effort.

In a just, equitable and reconciled Australia, Aboriginal and Torres Strait Islander children will have the same life chances and choices as non-Indigenous children, and the length and quality of a person’s life will not be determined by their racial background.

Our vision of reconciliation is based and measured on five dimensions: historical acceptance; race relations; equality and equity; institutional integrity and unity.

These five dimensions do not exist in isolation, but are interrelated. Reconciliation cannot be seen as a single issue or agenda; the contemporary definition of reconciliation must weave all of these threads together. For example, greater historical acceptance of the wrongs done to Aboriginal and Torres Strait Islander peoples can lead to improved race relations, which in turn leads to greater equality and equity.

“Reconciliation must transcend Australian political theatre and promote a sense of national unity …” Patrick Dodson – The State of Reconciliation in Australia, 2016

“Reconciliation isn’t a single moment or place in time. It’s lots of small, consistent steps, some big strides, and sometimes unfortunate backwards steps …” – Karen Mundine – Chief Executive Officer, Reconciliation Australia

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Common Dreams Sydney

Singing is a form of communication that predates language. It is a way that animals and humans alike identify as a group and it is a very important part of our church life.

Yet so many of the songs that we sing within our churches contain outdated language, that make it hard for us to sing out and identify with the messages within the music.

Join Heather Price at Common Dreams on July 12 to warm up your voice and learn new songs that express a progressive theology and embody diversity, while rediscovering the joy of community through voice and song.

Can we find our voice again?

Read more: http://tiny.cc/wz656y
Book now: http://tiny.cc/7f9s6y

oOo

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Accessing Progressive Texts at Trinity Library Brisbane

Trinity Theological Library serves the Uniting Church in Australia, Queensland Synod, by supporting theological, ministerial, adult faith and chaplaincy education through Trinity College Queensland, Adelaide College of Divinity and Flinders University.

It resources the learning community that consists of students and staff of Trinity College Queensland and Adelaide College of Divinity and Flinders University, Queensland Synod staff, Uniting Church members throughout the Queensland Synod and guests.

The Library offers free membership to Uniting Church members throughout the Queensland Synod, as well as Raymont Residential College students and St Francis Theological College members. Members of the public are welcome to join on an annual membership basis (fees apply).

Through the generosity of Rodney Eivers (chair of UCFORUM), many progressive texts have been added to the library. Rodney continues to add more books on a regular basis. The current list of progressive texts is:

Webb, Val Testing Tradition and liberating theology
Hunt and Smith Why Weren’t we Told
Windross, Tony Thoughtful Guide to Faith
Flanigan, Martin Peter Kennedy
Jensen, Rod Two Small Books on Laypeople & Church
Lorraine Parkinson Made on Earth
Don Cupitt Ethics in the Last Days of Humanity
David Boulton The Trouble with God
Gretta Vosper With or Without God
Funk and Hooper The Five Gospels
Michael Morwood In Memory of Jesus
Webb Val In Defence of Doubt
John Spong Christianity Must Change or Die
Nigel Leaves Odyssey on the Sea of Faith
George Stuart Singing A New Song
Morwood Tomorrow’s Catholic
Heath, Emily Glorify
Crossan, John, Dominic How to Read the Bible and Still be a Christian
Taussig A New New Testament
Morwood God is Near
Mascord Faith Without Fear
Butler-Bass Diana Christianity After Religion
Morwood Faith, Hope and a Bird Called George
Robinson Honest to God
Bodycomb No Fixed Address
Smith & Hunt New Life – Rediscovering Faith
Robert Funk Honest to Jesus
Rex Hunt Against the Stream
MCNab Francis Discover a New Faith
Lloyd Geering Jesus Rediscovered
Preston, Noel Ethics, With or Without God
Dinah Livingstone This Life on Earth
Spong, John Jesus for the Non-Religious
Bodycomb Two Elephants in the Room
Macnab, Francis This Hungry Time

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Coming very soon – PCN Explorers at New Farm

  • PCN EXPLORERS MEETS WEDNESDAY 29TH MAY, 10 am at Merthyr Road Uniting Church, New Farm Brisbane Q.

I have asked Terry Fitzpatrick from St Mary’s in Exile Community (SMX) to lead our thinking into this topic:

How do we continue to maintain resilience and relationships as we strive to sustain a viable future for our planet?

What are the conversations you have been engaged in (or overheard!) since the election last Saturday? In the bus? at the supermarket checkout? at the hairdressers? Are the conversations different in the city and the country? Is there a difference between the ‘Christian’ and the ’non-Christian’? How does our understanding of the Christian story inform our thinking?

Come at 10 am for eating, meeting and greeting. About 10:30 we will move into a time when Terry introduces our theme and its challenges and we can all join in further discussion to look at the ‘how’ question.

Please send a quick reply to this email to say “I am coming” so we have an indication of numbers . Send email to Desley Garnett please. 

Journeying together …

Desley

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Towards a Partnership Society in Australia

Not Just a Dream by one of our subscribers, Bev Floyd, poet and author

Not Just a Dream is my attempt to explore how far Australia has travelled along the path to a partnership society. I have not tried to write a learned or academic book. My aim has been to give a panoramic overview of social change from circa 7000 BCE to the present and to illustrate (with examples) the gradual ‘return’ to a partnership society.
My definition of a partnership society is one in which ‘men’ and ‘women’ participate equally and can reach their potential to contribute to society. It is a society where poverty is minimised; race and religion are not hindrances to contribution and the environment is protected. I have tried to describe what a Partnership Society, ¹ might be like in various areas such as business, gender, the environment etc.
I have been influenced by a book called The Chalice and the Blade by Riane Eisler… a work of enormous scope and impeccable research….

It is my hope that Not Just a Dream will clarify issues around contemporary trends and events that threaten our world—that it can be a blue-print for everyone seeking to hasten the return of an inclusive society free of war and want, a society filled with peace, happiness and love….

PARTNERSHIP AND GLADIATORIAL MODELS COMPARED
The partnership model The partnership model is a mediator model rather than a gladiatorial model. People who support this model are active peacemakers. They believe in participation, compassion, inclusiveness. They are kind-hearted and thoughtful. Their role is to take care of children and the family. From early childhood, they develop nurturing skills. They have a full emotional range and use it in their role as peacemakers. Around them develops a flat management system where everyone is valued for themselves without a need to prove their worth. Their role is a virtuous and beautiful one. More females than males are in this category but there are also many males.
Equality for females is extremely important to social change as women are more closely aligned to the partnership model of life and when their voice is truly heard and respected then society is more likely to change for the better.

The gladiatorial model The role of gladiators is to fight. They are reared knowing they will be gladiators and are trained for their role. They are competitive, heroic and tough. They must be courageous and have an intense will to win. In times of war they are in the forefront of the battle and keep the rest of their community safe. The most successful gladiators develop leadership skills, are decisive and good in crises. They learn to guard their emotions and to switch them off when hard decisions are required. Around them develops a hierarchical system where they test their strength and courage against the next gladiator on the ladder. The hierarchical system is valued also for its ability to instil obedience to commands as well as ensuring quick and effective responses to dangerous situations. Gladiators are generally male although not always.

Amongst many of Bev’s publications, she has made this one free, online. Go to: Not just a Dream

Contents
Introduction 1. Not just a dream 2. Social change we have inherited 3. Australia, the lucky country 4. Signs of the times 5. Governance within a partnership society 6. Husbands and wives 7. Religion within a partnership society 8. Gender in a partnership society 9. Growing older in a partnership society 10. Doing business in a partnership society 11. Minding the environment 12. Role of the media in a partnership society 13. Creativity in a partnership society 14. Ethics, responsibility and regulation 15. Australia’s future role in the world

To find other publications from Bev Floyd go to: Bev Floyd

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Progressive Baptist? Resourcing Ministry and Worship No.11

Is Hamilton Baptist Church in Newcastle, NSW our first known progressive Baptist Community?

COMMITTED TO LOVE

“We seek to be a community in which people matter more than dogma or institution. We aim to value each other, celebrate each other’s joys, care for one another in difficult times, and spur one another on to be the people we were created to be..”

DIVERSE & INCLUSIVE

“We seek to be a community that embraces diversity in age, gender, sexuality, culture, and social status. Our congregation includes young and old, straight and gay, abled and disabled, and people of Anglo, Asian, and other backgrounds, each contributing uniquely to our community life.”

Are you a “Bible believing” church?

“Bible believing” is often shorthand for churches that have a very conservative outlook on social issues, fundamentalist approach to truth, claim that all their views are the clear teaching of the Bible, and see conformity to all those beliefs as the basis of their community life.

That is not the type of church you will find at Hamilton Baptist. We’re bound together by a common conviction that we want to be followers of Jesus and to love and support each other on that journey. We very much value and honour the Bible and look to the story it tells to enable us to understand who God is, who we are, and how we should live in this world. We recognise that interpreting the Bible is not always simple and that there is room for significant difference of opinion. We have also found that the values of the Biblical story, and particularly of Jesus, need to be applied afresh in every generation. Sometimes this means continuing past traditions and sometimes creating new traditions.

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A timely Vision for a Just Australia – from the UCA

“Our vision, grounded in the life and mission of Jesus, is for a nation which: • is characterised by love for one another, of peace with justice, of healing and reconciliation, of welcome and inclusion. • recognises the equality and dignity of each person. • recognises sovereignty of First Peoples, has enshrined a First Peoples voice and is committed to truth telling about our history. • takes seriously our responsibility to care for the whole of creation. • is outward looking, a generous and compassionate contributor to a just world.”

Our Vision for a Just Australia: Foundations – The Uniting Church’s vision and hope for a just Australia is expressed in seven Foundational Areas, the first four of which are set out below:
An Economy for Life • Our government makes economic decisions that put people first: decisions that are good for creation, that lift people out of poverty and fairly share our country’s wealth. • The economy serves the well-being and flourishing of all people.
An Inclusive and Equal Society • We live together in a society where all are equal and free to exercise our rights equally, regardless of faith, cultural background, race, age, sexual orientation and gender identity. • We defend those rights for all.
Flourishing Communities – Regional, Remote & Urban • We live in communities where we are connected and we care for one another. • In communities all over Australia, from our big cities to remote regions, we seek the well-being of each Australian and uplift those who are on the margins.
Contributing to a Just and Peaceful World • Australia acts with courage and conviction to build a just and peaceful world. • We are a nation that works in partnership with other nations to dismantle the structural and historical causes of violence, injustice and inequality. Our government upholds human rights everywhere, acting in the best interests of all people and the planet.

The full document is available at: UCA Vision for A Just Australia

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Latest from Caloundra Explorers

Open invitation to:

“Dietrich Bonhoeffer’s contribution to understanding the future of Christianity and the church in a secular world is fascinating – and even more challenging today!”

We especially invite you to join us in our June 16th Gathering with this intriguing theme  appropriate to the co-incidence of dates-“Heretics’ Sunday” and our Gathering!

Confined to Tegel prison in Berlin from April 1943, until his death 9th April 1945 in Flossenburg concentration camp, Bonhoeffer reflected on the future of ‘The Church’ and of Christian communities in a secular world. He questioned the Orthodox understanding of the Gospel as well as Roman Catholic and Protestant church practices. That is, he challenged the church ‘norms’ that many in his lifetime took for granted. Orthodoxy, according to Bonhoeffer, has held sway for 1900 years, condemning those who thought differently and silencing them where possible… even putting to death some unrepentant heretics.

 “Letters and Papers from Prison” became Bonhoeffer’s final words on the subject.

Our Leader, Rev Pieter Hoogendoorn, says “In spite of many developments since, congregations today act as if nothing has occurred”.

Our theme is developed on Pieter’s proposition that only two options are open to today’s Christians and congregations. On the one hand ignore his writings- as many do; or struggle with his insights and take up the implied challenges. Pieter says “ For Explorers, and modern ‘faith seekers’, the latter is the only option. It is better to struggle with the challenges of Bonhoeffer’s thoughts than to throw up our hands in despair because he has not provided a full answer for us to endorse.”

Intrigued?….Why not make this a special occasion and  come to this Gathering:

WHEN:   Sunday Evening  16th June  at 5pm -7pm

WHERE:  Caloundra Uniting Church HALL   at  56 Queen Street Caloundra

OTHER INFO:  The Gathering includes a byo light finger food meal as well as a full opportunity to discuss the issues around your table with friends-old and new!

CONTACT:  Pieter Hoogendoorn Ph.0419 976 372 or Margaret Landbeck Ph.5438 2789 .

 EMAIL:  hoogpar@bigpond.com  or jjeverall@bigpond.com

Caloundra Explorers Group

 Faith And the Modern Era Series

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Resourcing Progressive Ministry and Worship No.10

South Woden Uniting Church: A Church with No Walls

Vision:

We seek to explore the boundaries of faith for the 21st century: by focussing on how we live out the gospel and our faith in our daily lives and being aware of current religious issues and trends in theological thinking. We encourage a spirituality of compassion and freedom: by encouraging members to be actively involved in the preparation and conduct of worship, supporting social justice initiatives and building a Christian community which actively helps and cares for each other.

We celebrate life in all its aspects and phases: by sharing in a deep and realistic way the joys and sorrows of life from birth, baptism, relationships, family and working lives, children and grandchildren, life challenges, sickness, and death.

We look to be an enlightened presence in the wider community; by actively supporting social justice activities for asylum seekers and refugees, the homeless and other people in need. We also support and encourage members as they are involved in community and volunteer activities in the wider community.

We respond to the needs of people near and far with the resources we have: by intentionally setting aside a significant amount of money we have raised for selected wider work projects in the local community, Australia and overseas.

We advocate for justice and peace in our nation and in the world: by supporting social justice programs, making representations to decision makers, and where appropriate participating in protest activities.

We continually challenge people to respond to the grace of God in Jesus Christ: by involving the congregation in decision making, affirming people in the contributions they make to the wider community, and to encouraging a faith community which is meaningful, spiritual and life giving.

Sunday Worship: 9.30am

Pearce Community Centre, Collett Place, Pearce, ACT.

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Making an important correction

Following my request to the President of the UCA for a clarification of the recent ABC TV, Radio and Online news other media reports that the Uniting Church had joined a small number of other denominations in presenting a petition to the Prime Minister and Opposition Leader related to so called “freedom of religion” in the Israel Folau case, I have received the following:

“Hi Paul.

At our urging, the ABC has acknowledged, corrected the online story and apologised to us for its error. The SMH also corrected its story at our urging to distinguish between Dr Fihaki’s comments and any official position of the Church.

We are reminding news editors that the Uniting Church is not a signatory to any letter to the Prime Minister and Opposition Leader seeking reassurances about freedom of religion.

The Uniting Church’s actual position on freedom of religion, as expressed to the Expert Panel of Religious Freedom in January 2018, is that “such freedoms are never to be self-serving, but rather ought to be directed toward the Church’s continuing commitment to seeking human flourishing and wholeness within a healthy, diverse society.” The full submission is available here.

Individual Uniting Church ministers and other members of the Church from time to time express a range of public views.


However, we expect ministers, lay leaders and others and the journalists who cover them not to misrepresent these views as official positions of the Church.

The only authorised spokespeople on the Church’s national positions are the President Dr Deidre Palmer or in matters of regional significance, the Moderators of Synods.

Thanks for your query.

Cheers

Matt/Assembly Comms “

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Anne Pattel-Gray a Keynote Speaker at Common Dreams 2019

Dr. Anne Pattel-Gray is an Aboriginal woman who is a descendant of the Bidjara/ Kari Kari people in Queensland and she is a recognised Aboriginal leader within Australia – nationally and internationally. She has dedicated her life to the struggle of Aboriginal and Torres Strait Islander people and she is a strong campaigner and lobbyist and deeply committed to seeking justice, equity and equal representation for Aboriginal & Torres Strait Islander people. She is very proud of her Aboriginal culture and heritage and is a strong advocate for Aboriginal women, children, families and community regarding our Cultural and basic Human Rights. She has developed a leadership quality that promotes and builds a deeper sense of community and participation that brings a greater Aboriginal and Torres Strait Islander heritage and cultural identity and cohesion with the broader community that leads to beneficial partnerships, engagement and reconciliation.

Dr. Anne Pattel-Gray has an earned Ph.D. from the University of Sydney awarded in 1995 in the Studies of Religion with the major focus on Aboriginal Religion and Spirituality (she was the first Aboriginal person to graduate with a Ph.D. from the University of Sydney). And a Doctor of Divinity from India awarded in 1997 (the first Aboriginal person to be awarded the D.D.). Dr. Pattel-Gray has achieved many firsts in her prestigious life and she is known as a trail blazer and she has opened many doors for her people. She is a recognised scholar, theologian, activist and prolific writer with several publications – chapters, articles, edited works and authored books. Dr. Anne Pattel-Gray is deeply committed to the advancement of Aboriginal people and to reconciliation between Aboriginal and non-Aboriginal Australians. She has over thirty years in senior management as a CEO and she possesses a wealth of experience and she has developed enormous expertise.  

Anne will deliver a Major Public Address on Saturday evening 13 July.

  • FAQS
  • Student (full-time or unwaged part-time; ID check at event)
  • Early Bird (discount on Regular & Concession rates on & before 31 May,2019)
  • Concession (pensioners & those on unemployment or health benefits)
  • Short Program (Friday night to Sunday)
  • Cancellations received before 11 June, 2019 will be refunded in full. Thereafter a refund of 50% applies.
  • Accommodation not included
  • Packed lunch provided on Friday & Saturday only
  • Dinner voucher provided Saturday evening only
  • Morning & afternoon refreshments will be provided
  • Registrations on-line close on 9 July, 2019.
  • Prices include all relevant fees & taxes applicable to Common Dreams at the time of registration.
  • Prices are in Australian dollars

For tickets go to ticketing details.

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A PROGRESSIVE CHRISTIAN WORKSHOP

St. Thomas’ Anglican Church Toowong, Q is delighted to announce a workshop examining the Progressive Christian Movement.

Date And Time: Sat., 1 June 2019, 1:00 pm – 4:00 pm AEST

About this Event

The guest speaker will be former Roman Catholic Bishop of Toowoomba Bishop William Morris. He will be discussing Creation Spirituality as a Social Justice issue. This will be followed by an introduction to A Progressive Christian Voice Australia (APCVA) by the Rev’d Ray Barraclough. After some afternoon tea, a panel discussion will be held looking at various aspects of the progressive movement. One of the panelists will be Rev’d Tiffany Sparks, most recently seen on the SBS special ‘Christians Like Us’.

Location: St Thomas Anglican Church, 67 High Street, Toowong, QLD 4066

To register attendance: go to Eventbrite.

Enquiries: Adi Gibb

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“Spiritual but not Religious”

The Future of Religion and of Spirituality and of the Earth

That is the topic for one of four sessions with Matthew Fox at Common Dreams 2019 International conference, 11th-14th JULY, 2019 at Newington College in Stanmore, Sydney, Australia and Pitt St Uniting Church, Sydney, Australia.

A conference dedicated to the Sacred Earth: Original Blessing; Our Common Home surely is in pursuit of recovering a sense of the Sacred. This looms as a primary prerequisite for our survival as a species and for our planet’s survival at this amazing but perilous time in human and planetary history. How do we recover the sense of the sacred when it has been lost?

In this context it is of considerable significance that more and more people (80% of people under 30 in the US) are identifying as “spiritual but not religious” today. Is this a judgment against religion? Is it a shout-out for bringing about a re-sacralizing of our relationships? Does it represent a quest for the deeper elements of religion, the “inwardness” of religion that the mystics like Howard Thurman and Dorothee Soelle and Meister Eckhart talk about?

We will reflect on these and other deep matters in this presentation including how we can put such questions into practice, what movements we can create to hasten the journey since the United Nations and scientists tell us we have twelve years left to turn things around.

Those who attended the 4th CD Conference in Brisbane can attest to the mind blowing experience of a Common Dreams Conference.

Early bird tickets are on sale until 31st may 2019.

For full program and ticketing details and bookings go to Common Dreams 2019.

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Message: LOVE, JUSTICE and SPIRITUALITY

Rev Dr Noel Preston has forwarded his homily for Sunday 19th May. It is a timely presentation as the Federal Election and political discourse has refocussed many minds on the teaching of Micah … acting justly, loving tenderly and walking humbly (Micah 6 v. 8. and vs. 6-16.)

It is a message for politicians and for all of us who are deciding who to vote for, as well as a message for the whole population in our individual journeys.

Comments can be left here at “Reply” or directly to Noel.

We have heard the reading from the Old Testament Book of Micah – one of the “minor prophets”, together with Hosea and Amos and part of the book of Isaiah. These prophets were around  8 centuries before the Christian era.  As prophets they were not foretelling the future so much as declaring Yahweh’s judgement on the way the nation was going. In other words they were  speaking truth to power in their own times, a prophetic word of the Lord. Jesus and the Gospels were strongly influenced by these 8th century BC prophets.

Micah was speaking for the poor and spoke as one of them. He is horrified at the luxurious , degenerate and corrupt life of the city, and realises that he and his fellow peasants are paying for it. In another age he might have led a Peasants’ Revolt though his message is more than political. It is about right relating with each other and with Yahweh, their God – interesting challenges the day after a national election!

These days it is rare to hear a preacher announce a single Text to preach on but that is what I am doing today. This text is bracketed within Micah’s declarations  about false worship and a denunciation of corrupt dealings. Let’s look at this text, not in the translation of the Good News Bible we used in today’s reading but in 3 other paraphrases or translations from different versions.

You may know “The Message” – this is how our text reads there:

…..what God is looking for in men and women is quite simple: Do what is fair and just to your neighbour, be compassionate and loyal in your love, And don’t take yourself too seriously – take God seriously…..

And maybe some of us who are old enough have heard of the J B Phillips version of the Bible:

…..For what does the Lord require from you, But to be just, to love mercy and to walk humbly with your God…

And now the version I am most familiar with, known as the The Jerusalem Bible:

….This is what Yahweh asks of you: only this, to act justly, to love tenderly and to walk humbly with your God….

 It is this latter version which guides my preaching this morning – the words for today (and everyday) are 

Living the Gospel = loving justly, tenderly and humbly

I am going to reverse the order of these injunctions – so walk humbly with your God

Walking – we are all on a journey aren’t we? We don’t know where or how it will end  but we know that, in the company of God who is Love, God’s  Spirit will guide our journey. This suggests a prayerful approach to daily life…..

Walking humbly – that also suggests to me “living by Grace”, knowing that nothing can separate us from the Great Love. Furthermore, we are called to live graciously, sharing that Love unconditionally.

Let me add another thought – walking humbly is a rejection of self-righteousness. We are to be careful of how we speak and think about “knowing or doing the will of God”.

Walking humbly empowers us for the life of love and justice to which the rest of the text points.

So now, love tenderly……

To me, “tenderness” is virtually a synonym for “compassion” . “Mercy” is another like term which some translations of this text use. Practising “mercy” is also about sharing “grace”, again “unconditional love”, which never deserts us even when we fail to live that way.

Tenderness is often a characteristic of those who themselves have been hurt or damaged. Such tenderness is the style of the wounded healer or suffering servant. It will be tinged with a forgiving, empathetic and merciful spirit.

It is in caring for the “little ones” that we learn to love tenderly -(the anawim of the Hebrew scriptures or Jesus’ reference to “the least” of our brothers and sisters, as in  Matthew 25) – the poor, the hungry, the imprisoned, the naked. In our time we must understand “the least” or “the little ones” in a total ecological sense. In caring for the Earth,  threatened species and their environments, we will learn to love tenderly. So, I am talking about eco-justice which is nurtured by a comprehensive tender love.

Some years ago I wrote of “tender loving” in my journal, particularly in the context of recovering from serious illness. I was inspired by the words of an American medico who wrote a book with the wonderful title, “Love, Medicine and Miracles”. I wrote in my diary as I contemplated  my wounded body: such “loving is the life-stream which combines wholeness, healing and holiness.”

Then, we are called to Act Justly……….

This is the hardest word to hear….this is the message for followers of the Jesus way, especially it is what we needed to hear as Australians in the last few weeks facing an election and what is needed as we move on as a nation. Justice is not about personal needs primarily, but about the common good, and why the Gospel is a call to SOCIAL justice.. We all belong to the human family, indeed the family of all living beings. When we are grasped  by this insight, the burdens of others are not so heavy to bear – for they are the burdens of our brothers and sisters.

Of course “justice and love” are closely related. Indeed, it has been said that social justice is love distributed. This is why the biblical message is full of references to living justly. One of the strongest is in the Book of Jeremiah – “To know God is to do Justice”. Essentially, the biblical idea of justice is about “right relating” to each other, to our God, to all who share this planet. We are a Covenant people called to be faithful to all – this is what Jesus said in the Synagogue at Nazareth (Luke 4) where he named his mission. So the Biblical notion of Justice goes beyond the way some of our leaders use the word, “fair”. Biblical Justice has a bias to correcting injustice. It suggests that we must be constantly, and courageously,  ready to change not only our minds but our actions. Social justice is more than simple charity. It gives a priority to the marginalised, the vulnerable and the powerless. We  see that clearly in the Jesus Story.

It’s worth wondering how we develop  our sense of justice and fairness. Let me share an autobiographical reflection.

I was a five year old in my first grade, walking home from school. The entertainment for the afternoon was for a group of us boys to tease a little migrant Scottish girl. I’m talking 1947 when Scottish migrants were the outsiders, the Asian migrants or asylum seekers of our time. We called her names  and threw stones at her. My father found out about this incident. He was very angry with me, righteously wrathful in fact. He did not hit me but gave me a piece of his mind (and heart) and insisted on taking me around to the girl’s house to apologise. This I did very tearfully. My father had opted to take the side of the aggrieved and ostracised migrant girl to correct the hurt and injustice we boys had perpetrated. The whole encounter made a profound impression on me, searing into my self (my emotions, my will my mind, my spirit) a  sense of injustice, righteous anger and empathy on behalf of the vulnerable and victimised. For me, that encounter was a lesson in right relating and I’m sure my father’s response did something to empower that migrant family. On reflection, for me it was a lesson on how just or right  relating may correct the imbalances  of power in our society and world.

In a nutshell, empowering justice requires us to reflect ethically about economic issues from the standpoint of the poor, not the rich; or race relations from the standpoint of the oppressed race; or environmental questions from the standpoint of the most vulnerable species and so on. There is no better way to learn what social justice is than to identify with the victims of injustice, as far as that is possible. In my adult years my own understanding of justice was fashioned by a decade of close involvement with aboriginal peoples in the seventies.

One of the great contributions of the Uniting Church has been a readiness to take a stand for Social Justice. And to tackle issues directly, not just speak vaguely about social justice matters.

When the UCA was formed I was the Assembly Convenor for Social Responsibility. With others it was our task to design “A Statement to the Nation” – written in 1977 it still has currency and meaning. I want to share 3 paragraphs…..

We pledge ourselves to seek the correction of injustices wherever they occur. We will work for the eradication of poverty within our society and beyond. We affirm the right of all people to equal educational opportunities, adequate health care, freedom of speech, employment or dignity in unemployment if work is not available. We will oppose all forms of discrimination which infringe basic rights and freedoms.

We will challenge values which emphasise acquisitiveness and greed in disregard of the needs of others and which encourage a higher standard of living for the privileged in face of the daily widening gap between the rich and poor.

We are concerned with the basic human rights of future generations and will urge the wise use of energy, the protection of the environment and the replenishment of the Earth’s resources for their use and enjoyment.

(Can give you a full copy of the Assembly Statement)

Now back to our Text. “Act justly, love tenderly and walk humbly with your God……”

That is a great guide for living. That is a great motto for a congregation to adopt or for our Uniting Churches in the Redlands to make their chief guideline in the current planning for a shared future.

Let us make these matters of prayer for others, especially the marginalised. Let us join action with our prayer. AMEN

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Taking a standing against hate speech

From our friends in the Progressive Explorers’ Group (PEG) in Melbourne who have signed this statement.

Action on hate speech: a letter to the churches

   We, the undersigned, are members of a group of mostly clergy, both women and men, still actively involved in the life of the Church. We meet on a regular basis to explore and discuss issues of faith, church and society from a contemporary perspective. We express our profound concern at the horrific events in Christchurch New Zealand in March 2019, and believe that our church should respond strongly, and with conviction.

   While we understand the complexity of the situation, which makes the sheeting home of blame problematic, we accept responsibility to examine our own thought and practices and those of our various churches. We do this in the hope that we can identify our contribution, intentional or otherwise, to the construction of a social, religious and political environment conducive to race-based hate speech.

   We, as followers of Jesus, acknowledge that our churches have in times past promoted notions that racial and cultural superiority are justified. We acknowledge that such notions have contributed to the worst behaviour imaginable.  The fifty deaths in Christchurch are but the most recent symptoms of faulty theology, poor education, careless talk and the mistaken identification of faith as a marker of superiority. Often when our society, or individuals within it, behave in a violent and offensive manner we have said little or have maintained our silence.

   In recognition of our churches’ complicity we, the undersigned, ask of the churches that, in word and deed, we together:

  • embrace inclusiveness, and publicly denounce division;
  • engage in open-minded study of other faiths
  • actively build bridges between faiths and cultures, and decry the forces that keep them apart;
  • resist the urge to convert or demean people of other faiths;
  • proclaim love and peace as the very essence of God’s will;
  • stand up in our communities for justice;
  • speak out against hate speech;
  • call out racism.

Signed: Members of the Progressive Explorers Group as at Tuesday, 30 April 2019

Name Status Institution
Robert Renton Retired minister Uniting Church in Australia
John W. H. Smith Retired minister Uniting Church in Australia
Lorraine Parkinson Retired minister Uniting Church in Australia
Margaret Black Retired Deacon Uniting Church in Australia
Karel Reus Previously minister Uniting Church in Australia
Gillian Crozier Retired minister Uniting Church in Australia
John Cranmer Retired minister Uniting Church in Australia
Peter Sanders Retired minister Uniting Church in Australia
Ric Holland Minister (Hampton Park) Uniting Church in Australia
Alex Poore Retired minister Uniting Church in Australia
John Gunson Retired minister Uniting Church in Australia
Jeff Shrowder Retired minister Uniting Church in Australia
Rex Hunt Retired minister Uniting Church in Australia
Neil Tolliday Retired minister Uniting Church in Australia
Kath Baldini Retired minister Uniting Church in Australia
Coralie Ling Retired minister Uniting Church in Australia
Denham Grierson Retired minister Uniting Church in Australia
Howard Ainsworth Retired priest Anglican Church of Australia
Neil Wilkinson Retired minister Uniting Church in Australia
Jim Cunnington Retired minister Uniting Church in Australia

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Youth Justice Reform

One of our very active members has been working with the team at Australians for Native Title and Reconciliation group. Wayne Sanderson has this to say about the ANTaR Q presentation:

This will be an exceptional night with over 300 people present. A great opportunity to meet ANTaR Q supporters and First Peoples Elders – particularly those integral to Youth Justice reform in Queensland. In particular, we are honoured to have Mr Mick Gooda as special guest. Mick is a Gangulu man from Central Queensland.  He has worked as Social Justice Commissioner with the Australian Human Rights Commission; and more recently as Co-Commissioner in the Royal Commission into Youth Crime in the Northern Territory. In particular, Mick will address the  movement towards constitutional recognition of First Peoples and the Makarrata (treaty) momentum.

We are happy to recommend this event to our subscribers. Enquiries to Wayne (click on his name above).

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Redcliffe Explorers – next conversation

The Redcliffe Explorers will meet on Monday 6th May in the Azure Blue function room, Anzac Avenue Redcliffe, with tea/coffee and chat from 6:00 p.m. The  night’s discussion, starting at 6:30, will be facilitated by Greg and Meryem Brown, who recently participated in two conferences in the US – The Universal Christ: another name for everything (conducted by the Center for Contemplation and Action) in New Mexico, and Conversations with Jesus (hosted by the Gospel Coalition) in Indiana. The focus of the evening’s conversation will be comparing and contrasting the presentations and theological underpinning of the two groups.

The CCA is led by Fr Richard Rohr, a Franciscan, who now has more than 300,000 on line subscribers.

The Gospel Coalition “helps people know God’s Word with their mind, love God fully with their heart, and engage the world with grace and truth.” It has a very strong Calvinist bent, with an emphasis on cultural transformation.

All are welcome; if you’re new to our Explorers meetings please call Ian on 3284 3688 or 0401 513 723 for details of how to access this venue or email Ian.

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Religion is no cloak for hate speech

by Rev Dr Gregory Jenks

The media has recently been awash with stories about the hateful comments made online by Australian Rugby Union star, Israel Folau, about various classes of people being destined for hell unless they repent and conform to a set of beliefs (and related lifestyle choices) promoted by extremely conservative Christians.

His original Instamgram post then reinforces his threats of damnation in the fires of hell with a series of citations from the King James Version (KJV) of the Bible.

To be fair, similar claims can be heard at almost any Anglican Church in the Sydney area, as well as in many other congregations around the country where ultra-traditional religious views survive to this day.

Such views are abhorrent, no matter who makes them. They also reflect a profound ignorance of the Bible and of biblical hermeneutics.

Now we find Des Houghton—a Courier-Mail columnist and opinion writer—arguing that criticism of Folau for his hateful views is really an attack on Christianity, and perhaps on all forms of religious faith.

This is going too far.

Religion is neither an excuse for hate speech nor a protection for those who engage in it.

Condemning people to the fires of hell because of their beliefs or their lifestyle—like claiming divine approval for slavery, ethnic cleansing and patriarchy—is an element of Christian faith that progressive believers have long since laid aside as inappropriate; along with burning peoople at the stake and interrogating them under torture.

These are indeed among the darker elements of Judaism and Christianity, but are no longer practices that we can endorse or defend.

Just as polygamy and female gential mutilation are not permitted under Australian law despite their status as traditional religious practices, hate speech that threatens people with hell fire cannot be excused as ‘protected religious activity’.

Sadly our religious leaders—bishops and moderators alike—have been strangely silent in reponse to the hateful social media posts by Israel Folau. For sure some will secretly agree with him although they mostly do not speak so openly about their views these days. Most have simply been silent, and perhaps thereby were mistakenly assumed to agree with his views.

The Bible does not justify hate speech even when the Scriptures themselves descend to the gutter in the heat of some particular conflict.

Our society has moved on and the views promoted by people such as Israel Folau serve best when they remind us of how far we have come. Theocracies are one of the most dangerous forms of human society, as we see daily in both Saudi Arabia and Iran.

The best response to such extremist nonsense is perhaps ridicule rather than prosecution. Laugh them off the stage and move your discretional spending to other recreational pursuits.

In two weeks time I will be in Sydney to speak at the Festival of Wild Ideas, an event sponsored by the Mosman/Neutral Bay Inter-Church Council. My topic for that address is: Reading the Bible to promote human flourishing.

The proposal at the core of my presentation is that the immense cultural and spiritual significance of the Scriptures lies precisely in their capacity to inspire us to move beyond earlier expressions of humanity and to reach new levels of awareness, courage and compassion; in short to be more fully human than ever before.

Needless to say I will use the Bible very differently from Mr Folau and I shall come to very different conclusions about God’s desire to bless us profoundly across all of our diversity as humans.

About the writer:

Anglican priest and religion scholar. Senior Lecturer in the School of Theology at Charles Sturt University. Dean, Cathedral Church of Christ the King, Grafton and Rector of the Anglican Parish of Grafton. Formerly Dean at St George’s College, Jerusalem. The opinions expressed in my publications, including my blog posts, are my own and do not necessarily reflect the views and opinions of the Diocese of Grafton nor Christ Church Cathedral in Grafton.

Recent publications:

The Once and Future Bible (Wipf & Stock, 2011), The Once and Future Scriptures (Polebridge Press, 2013), Jesus Then and Jesus Now (Morning Star Publishing, 2014) and Wisdom and Imagination (Morning Star Publishing, 2014).

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High interest in Seminar this Wednesday (1st May)

By the number of registrations for our talk/conversation Can a Christian be a Politician? this seems to be in the minds of many people…..for many different reasons, I expect! It is a question that raises many more questions and challenges us to think about the very concept Christian.

It is not too late to come but please RSVP to Desley or Paul

10am Morning Tea for 10.30am start. Merthyr Rd Uniting Church, New Farm, Brisbane.

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Was Paul Wrong?

Rodney Eivers – 23rd April 2019

1 Corinthians! 5: 13-14 “If there is no resurrection of the dead then Christ has not been raised, then our proclamation has been in vain and your faith has been in vain”

          In responding to his UC Forum posting on 23rd April 2019 I would state my admiration of Rod Bower from what I know of him and congratulate him on his initiatives in bringing a relevant Christian gospel to people of the 21st century.

          Nevertheless, I am left confused by his references to the place of the resurrection of Jesus in our contemporary faith.

          Rod notes: “Whether the bodily resurrection of Jesus was an historical fact means little to me, while I respect that it is central to the faith of many. That the bodily resurrection is a theological fact is an essential element of my faith because it affirms the incarnation and the material creation as the vehicle through which the Divine Eternal life is expressed.”

          So what are we talking about?  What does this mean? Just about all liberal/orthodox ministers and theologians over the past century or more seem to want to have it both ways.

          Apostle Paul never claims to have met Jesus in the flesh and yet he assures us that he has “seen” him. (As a reminder, Paul’s letters were apparently written before any of the gospels).  Clearly then when he talks about resurrection Paul is not talking (in his case anyway) about a visible body which jumps out of the grave and starts walking around the streets of Jerusalem or the villages of Galilee.

          So, on the one hand, we 21st century commentators take on board Paul’s vision of a spiritual form of Jesus. But then we turn round and make it a big issue that Jesus’s fleshly body came back to life.

          Why do we still do this?  It is now two thousand years on, with all the scholarly study and scientific research which has gone on, particularly in the past two hundred years or so.

          But I would go even further than this and pose the question.  Was Paul wrong? Is our faith in vain if we ignore the resurrection?

          In a previous posting, Richard Smith demonstrated that the pre-Easter Jesus made enough of a statement and lived enough of a life to inspire and challenge us to nurture, the Kingdom of God – making this world, here and now, a better place.

          Further, I would ask.  What is it to us if Jesus’s body did come back to fleshly life for a few months?  I presume this is because we can then accept that supernatural life resuscitation is a reality (there could be some Nobel Prize winning research for those who work out how this happens).  This means, as the Nicene Creed implies, that all people who die and accept the creed will come back to life. This means that our parents, grandparents, great grandparents and further back may come back to live with us.

          Is this what our ministers and theologians believe, in their inner selves?   I suspect not. I was told of one instance  where a minister had been queried as to whether he really believed that dead bodies come back to life again,  The minister’s reply was, “No, but you can’t say  that.

          May I plead that we take the magnificent and powerful Jesus story and express it in terms which can transform our whole secular world. Let us not only be prepared to think it but also to say it.

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Rod Bower on Resurrection

Fr Rod Bower, Anglican Parish of Gosford, NSW

Thanks for this reflection Rod

Whether the bodily resurrection of Jesus was an historical fact means little to me, while I respect that it is central to the faith of many. That the bodily resurrection is a theological fact is an essential element of my faith because it affirms the incarnation and the material creation as the vehicle through which the Divine Eternal life is expressed. .
To Proclaim Christ is Risen is to proclaim that the living one is here and now, not a future hope, but a present reality. That the Creator is in creation calling us to be respectful, reminding us that this planet and this life are unique and that we must value every atom of it.
So let us proclaim with every fiber of our being, with heart soul mind and strength and let all creation resound with us.
Christ is risen!
He is risen indeed!

Link to Rod’s sermon on FaceBook

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Easter Reflection: Dad, why did you go to church?

Richard Smith – Wembley Downs UCA, WA.

My Son asked: Why did you go to Church this Easter?

Good Friday from God’s Friday was a reminder about the Domination Systems of political power that amass wealth at the expense of the poor causing social distress, extreme environmental damage and climate chaos. Jesus is remembered because he pushed back against the Domination System of the Roman Empire which responded by having him publically tortured and killed, a warning to others, do not mess with the system.  Modern Domination systems continue with modern weapons and cyber techniques as the normalcy of civilisation where violence in its many evolving forms is the human choice of resolving difference.

Jesus advocated for the Kingdom of God where everything to be shared, is shared equitably. Gospel or Good News for the poor, but warning to the rich to share their wealth and knowledge. This kingdom was named after God’s image because at Creation it was shared equally among all of humankind (Genesis 1:26), to be experienced as “God is Love” (1 John 4:8).

On Easter Sunday, the Resurrection is the metaphor that despite his untimely death Jesus’ advocacy of the Kingdom of God would live on and be vindicated.  St Paul (AD 53-54)  used the evolutionary concept of a seed being planted and dyeing before new life could emerge to offer the opportunity of an evolutionary step forward or alternatively extinction by a process of self-destruction (1 Cor. 15). The choice is ours to make or ignore, to live or to die, to plant and to harvest or create a dry desert.

Jesus’ advocacy has weaved its evolutionary way through history reducing violence and bringing the peace many enjoy today. The sharing of political power through representative democracy has brought peace and universal systems of welfare, education, health, child care and human rights. But the normalcy of civilisation continues with all the modern forms of rhetoric and force, to reassert its desire for Domination leaving many is distress.

The cycle of such violence in Jesus’ prayer is broken by practising justice, mutual forgiveness and resisting the use of violence (Matt 6 11-13). Violence creates more violence in an escalatory process which is the bible’s the earliest definition of Sin (Genesis 4.6-7). Thus Jesus dies not for our sins, but by dying for his advocacy he exposed the sin of humankind and revealed an alternative way of living for peace through non-violence.

Why then Church? Religion derives from the Latin word religo “Conscious concern for that which matters” for which the people have regularly gathered as the Synagogue, Ecclesia or Church.   One concern of contemporary human consciousness is the social, environmental and economic sustainability of our world and our diminishing ability to hand it on to the next generation in a better condition than we found it.

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Climate Action Petition

Silence is no option – Speak Up For Earth

Institute of Sisters of Mercy of Australia and Papua New Guinea started this petition to Prime Minister of Australia Scott Morrison and 5 others

A list of candidates can be accessed here – https://en.wikipedia.org/wiki/Candidates_of_the_2019_Australian_federal_election
You are invited to sign our petition and send an important message on climate action to the next Australian Government.

The growing climate emergency means that we must ensure that climate concerns be given top priority during this Australian election.
Australia needs to elect a government whose members recognise the reality of a changing climate and who can develop credible policies, plans and actions to address this emergency.
The Institute of Sisters of Mercy of Australia and Papua New Guinea encourages you to email and write to politicians, candidates, and newspapers, and to meet your local representatives.

The petition can be found at – http://chng.it/HXL9TZHhfB

Please note, we ask you not to donate to this petition. Sign the petition and share on social platforms instead. Thank you.

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ITS EARTH DAY: PAY ATTENTION!!

A message presented to the Spirit of Life Unitarian Fellowship at Kirribilli last Sunday by Rev Rex A E Hunt MSc(Hon)

What the kangaroo and the koala are to Earth, we are to the universe… The secrets of the universe are not different from us” (Paul Fleischman)

In a couple of weeks time two celebrations will occur. One is the Christian festival called Easter. A time when the life and death of a Jewish peasant sage called Yeshu’a, is remembered. Jesus’ death mattered to the early storytellers, but only because his life mattered more. And about the cross we can say: for many of the earliest Christians, the cross was about the integrity of Jesus, not about a sacrifice or a divine plan. As a result of the recent religion-led protests surrounding the artwork entitled ‘McJesus’ which displayed a crucified Ronald McDonald, it has become necessary to unpack some of the traditional baggage that has encased the cross in church history. So let me be clear: the positioning of the cross of Jesus as the sacred centre of Christianity was not central to the earliest Christian communities. It has only occurred since the Middle Ages, when it became the object of worship. As a result the symbolism of ‘McJesus’ – as making a point about capitalism and asking us to think about how we have, or whether we have, placed consumerism above the value of life (David Galston 2019) – has all but been lost, due to anti-intellectual piety propped up by fear and religious fundamentalist superstition. There are good and bad ways to think about Jesus. And part of the job of the progressive biblical scholar is to identify how concepts of Jesus have been used destructively.

The second celebration is a more recent one – Earth Day. Indeed, the 49th anniversary of what many consider the birth of the modern environment movement, in 1970. This year’s theme or campaign is “Protect Our Species”. And the goals of the campaign are to: • Educate and raise awareness about the accelerating rate of extinction of millions of species and the causes and consequences of this phenomenon. • Achieve major policy victories that protect broad groups of species as well as individual species and their habitats. • Build and activate a global movement that embraces nature and its values. • Encourage individual actions such as adopting plant based diet and stopping pesticide and herbicide use.

As the campaign organisers are at pains to highlight: (i) We are amidst the largest period of species extinction in the last 60 million years. (ii) Habitat destruction—in the past 200 years we have seen 75% of our Australian native habitats destroyed or degraded by human activity—exploitation, and climate change are driving the loss of half of the world’s wild animal population. (iii) Forty percent of the world’s bird species are in decline, and 1 in 8 is threatened with global extinction. (iv) Worldwide bee populations are in decline, including the honey bee and many wild native bees. On all this, and others, the available data is multilayered and complicated. While existing studies may not be perfect, for a host of environmental factors, we would still be wise to heed the warnings contained in those studies. oo0oo Science is the grand narrative we construct to make meaning out of the mystery of existence. In the world of science, the most widely accepted modern estimate of the Earth’s age is approximately 4.5 billion years.

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Hope that demands action

A message presented to the congregation at St Andrews UC, Creek Street, Brisbane yesterday by

Dr Mike Pope,

Professor of Environmental Mission, Missional University, Ethos Environment Coordinator, Ethos: EA Centre for Christianity and Society

A sermon on Romans 8:19-23 preached by Dr Mick Pope at St Andrew’s Uniting Church, Brisbane, April 7 2019.

Introduction

I’d like to begin by thanking you for the invitation to speak to you this morning. But I also have to have to brag at your expense. For those who follow Rugby Union, the Melbourne Rebels were up here a couple of weeks ago and beat the Queensland Reds. There is something else Victoria beats you at, although I am less proud to speak about it.

We had our hottest summer on record, along with four other states. However, as a consolation prize it was your hottest January on record, with rainforest damaged by fire, and record breaking rains in Townsville. All of this consistent with long term warning trends, and the warmest Australian summer on record. Now I know that some in the churches are unwilling to accept that climate change is real, but I want you to suspend your disbelief if that is you and come along on a journey with me.

Recently, roughly 150,000 Australian school kids participated in the school climate strike, and I attended during my lunch break in support. I was very proud of them. The strike is an expression of their anger at politicians on both side of the spectrum, whom they believe are not delivering enough on climate change. This generation is growing up in a different climate to the one you and I have, and they have fear and anxiety about the future.

When I went home, a friend of mine who writes for Eternity News, a Christian website, asked me to jump onto their Facebook page and answer some of the comments on a piece they had published. The article spoke about two Christian schoolgirls who had attended the strike. After 45 minutes of responding, I was despondent and had a stress headache. There was so much outrage, with comments of ‘fake news,’ poorly understood science, and poor theology.

What would you say to the youth of today? Particularly those within the church? Do you respond with denial, or simply say that God is in charge and not to worry about it? How does the church become more pro-active and less ­re-active on climate change?

Our text for this morning reads

20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.

Straight off the bat, Paul is making two big theological statements that say ‘God is in charge’:

  1. God has subjected creation to futility
  2. God will set it free

So doesn’t that wrap it all up? Can’t you say ‘Mick, there’s no more to say, just sit down?’ We I think that this passage begs three questions.

  1. What is the nature of this futility?
  2. How will creation be set free?
  3. Is there anything we can do?

So let’s look at each of these questions in turn.

1. What is the nature of this futility?

It is best to start at the beginning. If ever like me you have tried to read the bible from cover to cover, you would have started with Genesis. We learn about the beauty of creation and its great blessing, and human responsibility in Genesis 1-2. In Genesis 1 we learn that to be made in the image of God means to be fruitful and multiply, and subdue the earth, which means to engage in agriculture and feed ourselves. In Genesis 2 and verse 15, we learn of our vocation to care, tend, and keep the earth. We have an intimate relationship with the soil, the pun from the Hebrew being humans from the hummus. And then in Genesis 3, it all goes pear shaped, or better still apple shaped. Our relationship with the soil becomes cursed. We see the same thing at end of the book of Deuteronomy where Moses warns the people of Israel to remain faithful. Human disobedience leads to broken relationships with the soil.

So the subjection to frustration in Romans is due to the fact that God has let us run it – and what a fine job we’ve done of polluting the air and water, cutting down trees, warming the climate, and killing all the animals (60% of all living things in less than 50 years).

In Rome, Paul could also see the devastation that human misrule brought. He could see the regular silting up of the Tiber River because all of the trees had been cleared, and it needed to be dredged regularly. Although Paul and the ancients did not understand this, this swampy ground was the ideal breeding ground for mosquitoes. In 452 AD, those brave Huns were afraid to enter Rome because of the bad air, or malaria. There is evidence to show that malaria was one of the factors that was involved in the collapse of Rome. The air quality was also poor. Philosopher and Senator Seneca (4BC – 65 AD) wrote that

“No sooner had I left behind the oppressive atmosphere of the city and the reek of smoking cookers, which pour out, along with clouds of ashes, all the poisonous fumes they’ve accumulated … I noticed the change in my condition at once.”

Paul was making an observation then not in the abstract, but in the particulars of how Roman misrule produced damage to the world around him. In Romans chapter 1, he identifies the root of these problems, that we make idols out of things like wealth and power. Reformer John Calvin identified the heart as an idol factory, and Paul would agree, and link that idolatry to damage to creation.

In our day, Pope Francis notes in the encyclical Laudato Si’ that “the present ecolog­ical crisis is one small sign of the ethical, cultural and spiritual crisis of modernity.” In other words, the worship of progress, technology, consumerism and individualism, which may have once been done in ignorance, is now done in full knowledge of the consequences for our world, God’s good creation. This is recognised both within and outside of the church. Environmentalist Gus Speth says “The top environmental problems are selfishness, greed, and apathy … to deal with those we need a spiritual and cultural transformation … we scientists don’t know how to do that.” But we in the church do! We know about repentance. What is needed by the church is to join the dots between sin and repentance with issues of the environment.

2. How will creation be set free?

The answer to my second question, how will the creation be set free, is found in verses 22-23.

22 For we know that the whole creation groans and suffers the pains of childbirth together until now. 23 And not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies.

Creation is suffering now in birth pains, but that suffering will one day give way to joy. Any woman here who has carried a child will know what this is like. I can remember watching my own wife with her distended belly, it getting hard to get comfortable at night. But the suffering is all worth it when a child is born. What Paul is saying is that creation is longing for the resurrection of the dead like a pregnant woman groans for the baby to come out. Renewed humanity at the resurrection means a renewed relationship with the Earth, and not the abandonment of it. Christianity is not just about going to heaven when you die like some Christians believe. Anglican theologian Tom Wright has said that heaven is important, but it’s not the end of the world. The future of us and the future of the creation are entangled together.

What this means is that we have a message of hope to offer the world. But what does that mean for the here and now?

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Can a Christian be a Politician?

PCN Explorers at New Farm, Brisbane (Merthyr Road Uniting Church, New Farm.)

In the Brunswick Room.

Wednesday 1st May

10am for Morning Tea – 10.30am start.

Speaker: Everald Compton

Some information about Everald who I am sure you have heard on radio on many different topics:

Everald is an elder in the Aspley Uniting Church and a Research Fellow at Per Capita, a progressive think tank.  He is a veteran of ageing and infrastructure policy, and has advised every Australian Prime Minister since Robert Menzies. (among many other roles) https://everaldcompton.com/about/  

 This talk and discussion will be during the lead up to the Federal Election. It will not be a time to tell anyone how to vote, but I am sure it will raise some issues to inform our decision making on who to vote for.

The first in the series of “Christians like us” has just been broadcast on SBS. Maybe part of our thinking is informed by what we understand as “Christian”. Did you watch it?

Your RSVP will be helpful for planning morning tea and for knowing how many chairs we need to have out. We will be meeting in the Church building, not the hall where we usually meet.  We would also be appreciative of your donation of a few dollars to cover the cost of morning tea and a contribution to the church for the use of the premises. As an opportunity to continue the fellowship and have further discussion on this or any other topic, some of us plan to have lunch at Moray Cafe just down the street. Everyone is welcome. “>RSVP to Desley

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Easter Reflection: Resurrection repeated every day in our lives

Don Whebell

Reading: John 20: 1-18

She had gone there to anoint a dead body – who has stolen it? She finds it easier to believe in the night-time antics of grave-robbers than in the night-time antics of a God who refuses to let death have the last word.

The Easter story begins with someone who many had written off as a lost cause: Mary Magdalene. When she reaches Jesus’ tomb she finds that the stone had been rolled away…

When Peter and the Beloved Disciple hear her story they immediately head for the tomb – and we have a great marvellous action-picture of the Easter jog! The Beloved Disciple [his name was John] seems to be a better sprinter than Peter. He reaches the tomb first, looks in to see the cloths lying about …and waits for Peter, who catches up and goes straight in as you would expect of him!

The climax of the Story is the Beloved Disciple following Peter in. He sees the same evidence as Peter does – and more: he sees more than discarded cloths: he sees with the eyes of faith what this means.

            His is a love that sees through the dark.

One of he features of The Gospel According to John is a specially-mentioned love between Jesus and one of the Twelve. The Beloved Disciple is presented as the ideal follower of Jesus, the one who sits closest to him at The Supper, the one who stands at the foot of the Cross. Now in running to the tomb on Easter morning, the urgency of his love gets him there first, and he is the first to believe.

And some days later, when Jesus stands unrecognised on the lakeside, it is the Beloved Disciple who informs Peter: “It is the Lord!”His is a love that gets him there first.

In celebrating Easter we rejoice in the light that darkness cannot dim; we celebrate the God who raises Jesus from death and calls us from death to life.

We bless God for the faith that challenges us to see more in others as we respond to them with the grace and love that has touched and changed us.

It means that we take a part in the sufferings of the Risen Crucified One And take part in God’s protesting against the violence and suffering in the world… the violence and suffering that too often is accepted as an inevitable part of life in the world. Death is not just a fate that we meet at the end of our lives. We see death around us in the midst of life.

In that Easter Faith we catch a glimpse of the Messiah who makes us friends with each other because he has made us friends with God. The challenge of Easter is to understand the history of human suffering… and to understand the histories of our own sufferings… in the light of Jesus’ resurrection.

In an Easter sermon, theologian Jurgen Moltmann says:

            “Death is an evil power now – in life’s very midst.It is the economic death of the person we allow to starve…It is the political death of people who are oppressed… It is the noisy death that strikes through bombs and torture…It is the soundless death of the apathetic soul.”

To accept this litany of death as inevitable is to deny the power of the Resurrection for today. Resurrection faith faces the cross and protests against the finality of that violence on Calvary Hill. It calls us to see as God sees: to act as so many people have chosen to do when, with enormous courage, they refuse to worship the powers of darkness that use suffering and death to gain and keep power.

The Resurrection is a proclamation that this hanging, suffering outcast is the living Son of God, who cannot be held in the grip of death.

The truth that God raised Jesus from death gives hope, healing and health    to all who need that miracle to be repeated in the midst of a world that is cruel, harsh and empty of love.

We are convinced that God’s work continues: for we have been grasped by the words of the One who again and again says to us: “I am Resurrection    and I am life.  Those who trust me,  though they die,  yet shall live…”

We can catch something of the reality of the Resurrection when the light of new life bursts in upon us in the midst of the darkness of despair and hopelessness. We see it in hospital wards where nurses hug people back from death to life. We see it in the women and men who risk their own lives protesting against the dark, mindless violence inflicted by their fellow human beings. We see it in the disciples of Jesus who see in the dark what no one else sees.

For all this, we will rejoice. It is Easter in our midst. It is the refusal to accept that anyone should be left for dead. Listen – again – to the Basis of Union:

Paragraph 4:

Christ who is present when he is preached among people is the Word of God who acquits the guilty, who gives life to the dead and who brings into being what otherwise could not exist. Through human witness in word and action, and in the power of the Holy Spirit, Christ reaches out to command attention and awaken faith; he calls people into the fellowship of his sufferings, to be the disciples of a crucified Lord; in his own strange way Christ constitutes,     rules and renews us as his Church.

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Eugene Peterson – a tribute

Don Whebell

Eugene Peterson wrote over 30 books. My library includes Peterson’s Reversed Thunder: The Revelation of John and The Praying Imaginationa Long Obedience in the Same Direction: Discipleship in an Instant Society The Message Bible: The Bible in Contemporary Language, and The Daily Message.

Books especially for Ministers:  Working the Angles, Five Smooth Stones, Under the Unpredictable Plant, The Unnecessary Pastor, Run with The Horses. 

I often turn to these books for timely inspiration. Peterson’s lectures and courses are still available for download from Regent College Book Store.

Eugene Peterson’s most remembered Christian contribution will be The Message Bible. The Message Bible is not a direct translation or paraphrase, it was written in the words of Peterson: “for two different types of people: those who hadn’t read the Bible because it seemed too distant and irrelevant and those who had read the Bible so much that it had become ‘old hat.’”

For me, Eugene Peterson’s contribution to Christianity is on par with C.S. Lewis and JB Phillips’ paraphrase of the Bible. Peterson’s interpretation of Galatians 3:1-5 puts his style, legacy, and passion for Christ in clear unvarnished prose. Here it is:

“You crazy Galatians! Did someone put a hex on you?

Have you taken leave of your senses?

Something crazy has happened, for it’s obvious that you no longer have the crucified Jesus in clear focus in your lives.

His sacrifice on the Cross was certainly set before you clearly enough. Let me put this question to you: How did your new life begin?

people would think they could complete by their own efforts what was begun by God. If you weren’t smart enough or strong enough to begin it, how do you suppose you could perfect it? Did you go through this whole painful learning process for nothing?

It is not yet a total loss, but it certainly will be if you keep this up!

Answer this question: Does the God who lavishly provides you with his own presence, his Holy Spirit, working things in your lives you could never do for yourselves, does he do these things because of your strenuous moral striving or because you trust him to do them in you?”

Eugene Peterson died on 22nd October 2018.   Among his final words were, ‘Let’s go.’ And his joy: my, oh my; the man remained joyful right up to his blessed end, smiling frequently. In such moments it’s best for all mortal flesh to keep silence. But if you have to say something say this: ‘Holy, Holy, Holy.’

Rev Don Whebell is a former Moderator, Queensland Synod, UCA.

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Reflection: Why are we here?

Back before Copernicus and Galileo, we used to believe we were at the centre of the universe, and everything revolved around us. Then we worked out that we lived on one of nine planets that circled the sun, and later that we were in an arm of the Milky Way that circled its centre. We now know we are part of a supercluster of clusters of galaxies, called Laniakea.  

To the centre of our supercluster, called the Great Attractor, is about 250 light years. The distance to the edge of the observable universe is 46 bn light years away. For us the reality is that we sit at the centre of all we can observe in space. 

We have measured and mapped three “great walls” of galaxies, parts of a series of filaments of galaxies. We think all up to the observable edge, there are 1-2 trillion galaxies, of which we are capable of detecting about 100 billion.

So that is an awful lot of rock, and gas, some liquids, and nuclear fusion reactors to light up our night sky, just for nine billion human beings on one relatively very tiny planet, with only the sun and moon really of any interest to organisms other than us.

So that’s ten detectable galaxies each. As the author of the song about a sunburnt country might have put it, wilful and lavish. 

A recent paper even suggests that before the Big Bang, the point from which it came was the result of a previous universe shrinking to that point.

There is also evidence that the radiation flowing to us from the earliest days of the formation of the universe, the cosmic microwave background, is aligned with the plane of our solar system. Some cosmologists find it disconcerting that of all the solar systems in the universe, ours is at least one of those with this seemingly special alignment.

We are here, conscious, and self-aware, with the scientific skills to observe those things which are outside the radiation detection range of our eyes or detectable using instruments, and with the knowledge we have developed of maths. There is no one else that we know of who would know that the universe exists. Of the organisms on earth, only we know we exist. Our chances of ever holding a conversation with anyone else beyond our solar system are very low. Physics says that it would take nine years to receive a response from a planet near the nearest star, Proxima Centauri. (7.8 years for someone around in 11900 AD, when Barnard’s Star gets closer). 

We have somehow found ourselves with passions and emotions, some connected to sex, procreation and child-rearing.  Some positive, some negative. We are not the only species to experience some of these. 

Why all that, with just us here as far as we know or are likely to know, on this, relatively speaking, ultra tiny blue speck?

A variety of responses to our situation has arisen among us, some brute, some philosophical based on a shared view of what is reason. Some are grounded in experiences and beliefs which are considered to reflect an ultimate reality beyond anything we can observe logically. They give us a sense of where we “fit in”.

Geoff Taylor

Some readers may like to watch this, showing galaxy flow:https://www.youtube.com/watch?v=RTws86Z_YI8

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Redcliffe Explorers next gathering

A quick reminder that we’ll be meeting next on Monday 1st April (yes, April Fools’ Day!) in the functions room on the ground floor at Azure Blue (91 Anzac Ave, Redcliffe, Qld).

Please remember the new starting time – 6 p.m. for coffee and chat!

At 6:30 the two Graemes (Adsett and Foon) will be leading a discussion on the UN World Interfaith Harmony Week event which was held on 3 February at the Brisbane Baha’i Centre of Learning in Milton. The discussion will also, I’m sure, benefit greatly from the input of two visitors – Lorraine Powers and her friend Bonnie – who will be happy to inform us and answer our questions about the Baha’i faith.  

Hope to see you there.

Shalom

Ian (Dr Ian Brown) Enquiriesbrowniw5@optusnet.com.au

[Ask Ian about access to the venue before coming.]

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Euthanasia legislation submissions

The Queensland Government is currently conducting an
inquiry into aged care, end-of-life and palliative care and voluntary assisted dying. Following an excellent seminar and discussion by members of the PCNQ this morning it was obvious that this is a topic that touches the lives of many people. Dr Ian Brown from the Redcliffe Explorers group led the discussion and backgrounded this with a broad explanation of the various subtopics, legislation in Australia and overseas, and a series of case studies of people who have travelled the path of voluntary assisted dying (VAD).

This stimulated many in the gathering to describe their own experiences. Clearly there are many challenges facing individuals, medical professionals, para-professional staff and governments. Legal, economic and personal issues add complexity to the thinking.

The Uniting Church Queensland Synod is currently compiling a submission to the Queensland Parliament after inviting its members to submit their thoughts. This submission will offer a ‘theology’ of euthanasia to the deliberations prior to a Bill being drawn up. Other submissions that have been received by the Parliament so far demonstrate the diversity of perspectives on this topic.

The inquiry overview, related publications and copies of the submissions received so far can be found at Queensland Parliamentary Inquiry.

Submissions to this inquiry can be made up to 15th April 2019.

The UCA Queensland Synod Consultation paper on VAD is available at VAD Paper. The consultation process is now complete and submissions are being examined to assist the production of the Church’s submission to the Queensland Parliament.

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Gatherings of Progressives

  1. Firelight – an Easter gathering at Dorrigo

Glennis Johnson has sent the following message to anyone planning to come:

“Some of you are planning to be here over Easter and some of you are still wondering if you can make it. So here’s an update. There is a lovely group of people planning to attend for the whole weekend. But others of you, especially Dorrigo locals, are busy but may be able to make it to one or two sessions.

My suggestion is that there will be two sessions ideal to drop in for – public occasions as it were. The first is Good Friday morning at 11am. Following the welcome to country from one of our local Gumbaynggirr elders, there will be a Good Friday reflection from a progressive point of view.

Anyone coming is welcome to stay on for lunch if they wish.

The second is a Sunrise Service at 6am on Easter Sunday morning. If it is clear, it will be a magnificent spot up the hill, overlooking the rolling hills, to celebrate all that gives hope and nurtures life.

Anyone wishing to, is welcome to stay on for breakfast.

And just a reminder  for those coming from warmer climes – you will probably need a coat at night, and knowing Dorrigo, maybe even during the day. Mind you, if the days are warm, you may want your swimmers as there is a lovely swimming hole at Dangar Falls –  just minutes away.

We are planning to provide meals from the Thursday night onwards. Anyone coming earlier for an extra holiday is welcome, but will need to provide for their own meals prior to the Thursday night. We can also provide bath towels and toiletries for anyone wanting them (in case space is limited in you vehicle).

If you are coming, please let me know of any dietary needs as soon as possible. Thanks.” Email – +++

2. John Everall has sent the following details for a gathering at Caloundra on Palm Sunday:

Caloundra Uniting Church  –  A Gathering of Explorers and Friends of the Explorers – Sunday   14th April 2019   5.00pm in Hall

                               Exploring on Palm Sunday

Each year, our church community gathers, along with all churches in the west to explore the great themes of death and resurrection.

‘We don’t, however, focus on a death and resurrection that took place two millennia ago. Rather, we explore these themes as they are relevant right now in our world, our relationships, and our lives.     However, it is important for many to honour the tradition, while doing so in language, metaphor, and symbol that can be interpreted by anyone to be meaningful regardless what worldview through which they are experiencing it.

That’s one of the things that we and many other worldwide ‘progressives’  do, and struggle to do ,with more integrity each year.’Gretta Vosper-Easter 2018.

Join with us in this April 14th Gathering, as we touch just the edge of the complexities and challenges that resonate with an ancient story but face us at this moment in time, and seek within them the beauty of possibility and hope. 

We especially celebrate New Zealand’s progressive Song Writers, Poets and Theologians, in honouring and support of our grieving brothers and sisters “across the ditch”.   You will be stretched by these Contemporary Songs and real time thinking; experience a short period of directed meditation and quietness; size up the challenge;   enjoy a Contemporary Meditation anduse this and a further extremely challenging poem to interact with your table friends in a ‘Response and Discussion’ period.

We also Celebrate Community in the Tradition of the Meal, taking part in a ‘progressive’ Communion leading us onto our byo Light Finger Food Meal.

So, make a point of freeing up Sunday Evening 14th April, arrive at 5.00pm ( our ‘winter’ starting time)and enjoy friendship, sharing, and stimulating discussion.

Your Leaders for this Gathering are John Everall (Ph 0408 624 570); Hazel Bachler (Ph. 5492 3420), supported by Rev. Kevin Bachler and Musician Wendy Lowry.

Looking forward to seeing you there.”

3. Merthyr (New Farm) Uniting Church Explorers and PCNQ

27th March, 10 am at Merthyr Road Uniting Church

Ian Brown, coordinator of the Redcliffe Explorers, will lead a discussion about some of the contentious issues associated with assisted dying and euthanasia. We’ll be looking at the similarities and differences between a number of cases, including the (fictitious) Last Cab to Darwin story, the final communication from our dear Redcliffe friend and Explorers supporter David Judd, and Prof. David Goodall’s life-ending trip to Switzerland at age 104.

The Queensland Uniting Church Synod has recently consulted on the issue, and its comprehensive Consultation Paper ‘Voluntary Assisted Dying’ is available at https://ucaqld.com.au/wp-content/uploads/2019/02/VAD-Consultation-Paper_Print-Final-003.pdf. It should be noted that responses to the two Synod options are now closed, but it may be interesting reading prior to our discussions. Responses to this close on 15th April.

See earlier posting at: Euthenasia

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APCV recommended voting guide for the 2019 Federal election.

A Progressive Christian Voice Agenda for the 2019 Federal Election.
Introduction
A Progressive Christian Voice Australia (APCVA) promotes public awareness of the politically progressive dimensions of Christian opinion. The APCVA agenda for the 2019 Federal Election is based on consultation with members and on the issues that have directly concerned those members over the last 3 years. Underlying the agenda is our understanding that God identifies in a special way with those who are excluded or oppressed in our society.
APCVA supports

  1. An inclusive society in which everyone is valued and treated with respect and in which no one is excluded because of race, colour, creed, age, sexuality or differing ability. a. The commencement of a well funded and supported Royal Commission into the abuse of people with a disability b. The banning of gay conversion therapy c. The ending of gender inequality with regard to salary for equal work, positions on boards and as elected representatives
  2. A just and fair society in which no one lives in poverty. a. An increase in the Newstart Allowance, Austudy, Youth Allowance for students and Abstudy to 100% of the Aged Pension b. Doubling of the rate of Commonwealth Rent Assistance c. Addressing the issues of inequity and a lack of transparency in the Australian superannuation system that currently favours the well off with overly generous tax concessions. d. Reducing substantially negative gearing on established properties e. Reforming the tax system to be fairer and simpler as per the recommendations of Richard Denniss of the The Australia Institute Go to: Video f. Increasing substantially funding for education across all sectors
  3. A profound respect for the earth. a. The halting of the Adani coal mine b. A renewed commitment to reducing carbon emissions c. A realistic timeline for the phasing out of our reliance on coal and the encouragement of sustainable energy sources d. A substantial reduction in the amount of waste produced by Australia e. A renewed commitment to an ecologically sustainable Murray Darling agreement
  4. A welcoming approach to refugees and asylum seekers. a. An increase in the intake of refugees under the humanitarian criteria b. Discussions with Indonesia and other countries in our region as to how we can help them with asylum seekers and refugees in their countries and discourage people smugglers c. Granting asylum seekers the same opportunities as refugees while they are awaiting their refugee status to be determined, for example, consistent access to income support, medical services, education and the right to work d. An increase in funding for agencies that are assisting refugees and asylum seekers e. The closing of the Manus Island, Nauru and Christmas Island detention centres with the result that all asylum seekers, no matter how they arrived, will be assessed on the mainland of Australia f. The cessation of mandatory detention of asylum seekers
  5. A peaceful society that serves the world as a peacemaker. a. Ceasing all government support for the arms export industry, especially sending arms to the middle east b. Demilitarising our approach to international migration and the world refugee crisis. c. Increasing our foreign aid to 1% of GDP
  6. A society that learns from, respects and includes Aboriginal and Torres Strait Islander peoples. a. Committing to the Uluru Statement from the Heart which includes “that a referendum be held to provide in the Australian Constitution for a body that gives Aboriginal and Torres Strait Islander peoples a Voice to the Commonwealth Parliament” b. A nation-wide reform of the law enforcement system that currently produces such a disproportionate number of Indigenous incarcerations c. A national recognition of “the fallen” as regards Indigenous people who died defending their homelands – i.e. this continent and its islands
    For comment on APCVA’s election agenda please contact the Rev Peter Catt at advocate@progressivechristians.org.au

Authorised Ray Barraclough, 25 Buderim Street, Currimundi, Qld, 4551.

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12 Psychological Traits likely to affect dispositions of ‘progressives’ and ‘evangelicals’.

Psychology / our disposition to certain ways of responding to the world is very powerful. How much does psychology influence the preference of a person to take up an “Evangelical” or socially conservative view of the faith? The same question could be asked of socially progressive and theologically “liberal” Christians.

This post is not so much interested in the reason people are “Evangelical” or otherwise. Rather the concern is how do we navigate our relationships and build consensus when psychology is such an influence on our views of the world.

Go to: Making Church Decisions

Building Consensus Across Psychological Barriers

To say that there may be a psychological disposition to preferring an “Evangelical” or “liberal” expression of faith does not go to the question of who is right or wrong. However, it is important for us to understand this personal background so that we can have a better understanding of one another.

Terence Corkin is an ordained Minister of the Uniting Church in Australia (UCA) and the former General Secretary for the Uniting Church in Australia. He is a graduate of the Australian Institute of Company Directors and is a nationally accredited mediator.


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New Publication from Tom Drake-Brockman

Now available from Wipf and Stock Publishers (US) or Amazon Australia as hard, paper back or digital copy.

Jesus was murdered by the Jewish religious leaders whose power base was the temple of Jerusalem. Saul of Tarsus–later the Paul of Christianity–was one of these, and his brand of faith theology mirrored their theology of covenantal entitlement. Thus, Christianity’s basic theological principles derive from those who killed Jesus.This is just one of many challenging propositions backed with strong evidence that appear in this book. Jesus, like most Jews, was attuned to faithfulness rather than pure faith, to ethical behavior based on human empathy rather than metaphysical beliefs and rituals.The central focus of Jesus was hesed, the heart of the Jewish covenant with God which linked God’s mercy to human compassion and forgiveness, making both mutually interactive. This hesed forgiveness was anathema to the temple’s faux forgiveness and threatened its very existence.Therefore, Jesus came not to save us, but to show us how to save ourselves. Reinterpreting a key parable of Jesus in this light, the Parable of the Tares, Jesus can be most plausibly understood as an incarnation of Adam, the original prototype human who God, in Genesis, appointed to oversee his creation and guide our spiritual evolution. His mission was not about any sacrificial death, but about establishing the spiritual humanism of Judaic hesed as the central purpose of human existence.

The Author: Tom Drake-Brockman has several degrees, including a Master of Theology from Charles Sturt University. In completing this course, he twice received the Dean’s Award for Academic Excellence. He has also taught secondary school history and has had articles published in university journals, as well as an opinion piece on the subject of his book in The Australian newspaper.

Other Book by this author: Christian Humanism reviewed by Rex Hunt for Insights magazine (NSW UCA Synod).

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News from the PCNQ

Seminars

(1) 27th March, 10 am at Merthyr Road Uniting Church

Ian Brown, coordinator of the Redcliffe Explorers, will lead a discussion about some of the contentious issues associated with assisted dying and euthanasia. We’ll be looking at the similarities and differences between a number of cases, including the (fictitious) Last Cab to Darwin story, the final communication from our dear Redcliffe friend and Explorers supporter David Judd, and Prof. David Goodall’s life-ending trip to Switzerland at age 104.

The Queensland Uniting Church Synod has recently consulted on the issue, and its comprehensive Consultation Paper ‘Voluntary Assisted Dying’ is available at https://ucaqld.com.au/wp-content/uploads/2019/02/VAD-Consultation-Paper_Print-Final-003.pdf. It should be noted that responses to the two Synod options are now closed, but it may be interesting reading prior to our discussions. I have attached the Qld Government inquiry paper for your interest. Responses to this close on 15th April.

  • If you are able, it would be useful to view the Last Cab to Darwin film before the PCN meeting, but be warned – it does contain a lot of strong language!

+++

(2) 16th March at Merthyr Road Uniting Church, New Farm

Loving the Earth – Cancelled

Unfortunately, with just 6 days to go to the planned seminar, numbers are not as good as needed to make this an engaging conversation, so we have decided to cancel this seminar. We may look for another opportunity to share in Dr Mary Tinney’s work.

We apologise to those who had already registered, and suggest you might like to watch an interview with Mary at  https://institute.mercy.org.au/news-centre/videos/

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Book Review: A New Spiritual Tapestry

Woven from the frayed threads of traditional Christianity

by Glennis Johnston

A great read by a very capable and experienced practitioner of progressive ministry. It deserves to be included in the pantheon of great progressive texts.

God is experienced within our mortal, messy lives, which is the heart of spiritual living. The new spiritual tapestry that we are weaving affirms this truth, while calling into question the basic doctrines of traditional Christianity….

Christianity is losing credibility because observers notice that it is built on a foundation of guilt and fear, both promoted by religious doctrines. It is time we recognised that these doctrines can be traced all the way back to a misleading interpretation of myths, such as the Garden of Eden. We need to develop a spirituality on a different view of humanity and on gratitude that, within our imperfect lives, the divine impulse is always, faithfully present.

In dismantling many of the myths and shibboleths of church taught traditional doctrine and biblical interpretation, the author manages to demonstrate the inconsistency of the teaching and the way in which ‘God’ is portrayed. Is God wrathful and encouraging violence (apparent in both Testaments) at the same time as offering unconditional love? How does this inconsistent teaching work for contemporary society and a humanity challenged to address violence, racial hatred and inequalities?

Students of the biblical text searching for the real Jesus can be forgiven for any confusion. As Glennis Johnston points out they need to separate out the material that can be attributed to writers who paint a picture of Jesus as the son of a vengeful God and those who portray him as unconditionally loving. It is not possible to accept these two opposing images as co-existing.

So which stream of thought in the New Testament should inform our spirituality? The “one focussed on sacrifice, judgement, religious identity and supportive of organisation and hierarchy; the other committed to non-violence, social justice and supportive of non-hierarchical community”? Both exist in tension in current Christian thought and practice.

The ‘new spiritual tapestry’ that Glennis Johnston seeks to weave is an intelligently crafted non-coercive, morally persuasive ethic that is always looking for opportunities to improve ‘global social justice’. All of this draws together ‘threads of wisdom’ from the best of the Christian tradition and a God of ‘goodness, hope and beauty’.

All the time that the author takes us through a discussion about the inevitability of our need for a new spiritual narrative, she is holding fast to key principles of honesty, equity and mercy. There is no need for any one to miss out with fair distributive justice as a guiding principle. Life values and parameters can still be sourced from a careful reading of Hebrew teaching as well as the teachings of Jesus which, unfortunately, have often become distorted, obsessively negative elements rather than followed with a spirit of a loving and forgiving God.

It is made clear that if the Church is to have a role in the evolving new spiritual paradigm, it will have to heed the groundswell of theologians, biblical scholars, economists, historians, scientists, educators, philosophers and cultural critics who are in consensus that an alternative story about our collective social responsibilities is imperative.

This is a book that has multiple uses. It informs as well as teaches. Groups committed to church reform will find it invaluable for ideas, values and mission focus when shaping a progressive profile. For students of theology and ministry education it provides an essential instrument for helping them to recognise the reality of many of the mistakes that have been made in the past and opens up possibilities for making Jesus relevant and without boundaries or barriers. For those who no longer can tolerate the Church, it offers ways to bridge from the secular to the sacred without artificial barriers that have for so long made this appear impossible.

 A strong thread running through the stories that are used to explain the vision of a transforming spirituality is the emphasis on how the new spirituality will be a liberating experience. The sense of entitlement and power of some over others disappears. Inspired by the life and teaching of Jesus as reported in the gospels our everyday lives in community will come ever closer to the kingdom of God.

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The author: Glennis Johnston BSocWk BTh BA(Hons) is an ordained Uniting Church minister with a research degree in New Testament Studies. She has worked in counselling and parish ministry for 22 years as well as voluntary work in Australia, India and Europe for 5 years. Glennis now operates Fernbrook Lodge, a Retreat Centre and B&B in Dorrigo, NSW where she facilitates individual and group retreats.

To order a copy ($30) email to Firelight Publishers

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Now published – The Ending of Mark’s Gospel: the Key

By Peter Lewis

The Key to Understanding the Gospels and Christianity

Zeus have just published Peter’s new book and it is available from Amazon Australia

In an earlier posting, we gave details of this work when it was in draft format.

Scholarship and determined exploration of ancient sources for the canonical gospel of Mark has brought great rewards for the writer and readers of The Ending of Mark’s Gospel. Peter Lewis’s work has indeed provided new ‘understanding of the gospels’. The reasons for and impact of variations in the form of the ending of Mark has been speculated on for a long time. Dr Lewis puts a credible case for a reconstructed original ending while providing multiple peripheral insights. His work challenges some long held assumptions and makes worthy corrections to previous scholarship. This is a theological adventure in forensic classical philology and reads like an unfolding mystery novel with the evidence building for his ‘case’. An enjoyable read that takes theology and contemporary Jesus studies into a new era of thinking.

Dr Paul Inglis, CEO UCFORUM www.ucforum.unitingchurch.org.au

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Resourcing Progressive Ministry and Worship No.9

West End Uniting Church, Brisbane

This church is a safe place for all people to worship, regardless of age, ability, gender, race, cultural background or lifestyle. The church and hall are wheelchair accessible.

They affirm and celebrate the place of LGBTIQ people in the church, and welcome the decision of the Uniting Church Assembly to allow same-sex marriages to be celebrated in Uniting Churches.

To find out more about WEUC click here.

Sunday Service Times

9:30am – Family Worship including children’s activities. Refreshments are served after worship in the hall at the rear of the church.

5:30pm – Contemplation Service (check Facebook/newsletter)

6:30pm – West End Explorers – (2nd & 4th Sundays); check Facebook and newsletters re times/events; or contact: weuc.explorers@gmail.com


Located on the corner of Vulture and Sussex Streets, West End, Brisbane (adjacent to the well-known Boundary Street cafe and coffee strip and a ten minute stroll from South Bank).

Inspired by Jesus’ vision for a world made new, a world where justice and compassion, especially for the marginalised and disadvantaged, are the key values and priorities.

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5th Common Dreams Conference

Sacred Earth Original Blessing; Our Common Home

A conference dedicated to progressive religious thought and action.

11th-14th JULY, 2019

Newington College in Stanmore, Sydney, Australia.

Early Bird tickets now on sale.

Matthew Fox
Anne Patel-Gray
Rod Bower

For all ticketing, program, venue, speakers, workshops, etc go the conference website at Common Dreams 2019

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PCN QLD News

The Progressive Christian Network (Q) Explorers group have an interesting topic for their morning tea conversation next Wednesday

PCN EXPLORERS – WEDNESDAY 27TH FEBRUARY – 10 AM – MERTHYR ROAD UNITING CHURCH, NEW FARM, BRISBANE

Join us for our regular monthly friendly conversation about something provocative or tantalising….. Do you follow an ‘ism’? What are some of these ‘isms’? How much do they contribute to the betterment of humankind?  

Actually, the suffix –ism is from latin -ismos or a doctrine or principle or a faith system. So almost all religions can be called with the –ism suffix. Here are a few ….. 

Theism, monotheism, Atheism, A-theism, Agnosticism, Pantheism, Panentheism, fundamentalism, humanism, Hinduism, Sufism, Buddhism, Absolutism ….. and the list goes on

but Christianity and Islam are not ‘ism’ words (Is that significant?)….

Some ‘isms’ we won’t focus on!……

Let’s talk over morning tea…..Could be fun! Just turn – no cost.

Please note our conversation about Euthanasia is now in March. More details coming.

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The Message “OF” Jesus: According to the Gospel of Mark

Six sermons by Smith, Rev John W H, author of “Honest To GOod”, Morning Star Publishing 2016.

Written in December 2018

“Always take sides. Neutrality helps the oppressor, never the victim.  Silence encourages the tormentor never the tormented.”

                                Eli Wiesel, Jewish writer, Professor and political activist.

Suggestions – scroll down to the Conclusion to get an overview of John’s theme and background to this set of articles. Taste one….then come back for more!

Introduction

I have been requested by a number of parishioners from Stonnington Community Uniting Church to provide written copies of sermons that I presented while providing short term supply when their minister Rev Greg Crowe was on study leave.  I have taken the opportunity to add a further sermon from Mark’s Gospel set aside for Pentecost 19B, because it supports the theme set out by Mark in the other sermons.

The following is a written documentation of these sermons with an additional introductory explanatory essay and a short conclusive statement of the background to these sermons. I have also included, by request, two articles written for “Inspire” –  the Stonnington Community Uniting Church Newsletter.

I record here my sincere appreciation for the support I have received from my colleague and close friend Greg Crowe to respond to the requests of his parishioners. In particular I wish to thank my friend Faye Pattinson for her friendship and support to produce this booklet and especially for her keen proof-reading talent.

Foreword

“The Empowering Nature of Relationality.”

For a number of years now I have been writing and talking about my concern that Christian orthodoxy continues to emphasise a message about a divine Jesus rather than to proclaim the message of the human Jesus.

Firstly to understand the importance of this concern we need to read the sayings of Jesus in the context of their time.  The object of drawing these essays together is an attempt to understand in 21st century language the message of the human Jesus.  In the discourses Jesus shares with his disciples he does not imply that his person is the answer to the problems of the world.

Jesus does have a vision of what the world should accept as vital if people are to live positive and fulfilled lives.  Jesus refers to this vision as God’s domain or realm, which he affirms is present within and between the lives of his disciples and all people.  This is a realm that Jesus did not create or control, it was present before he was born. We find that in the ‘healing narratives’ Jesus states six times that a person’s healing comes from the sacred energy that resides within and is not because of his person or influence.  Nor does healing have to wait until Jesus is crucified.

This is the vision that Jesus is asking his disciples to affirm and this includes all who value their friendship with Jesus today.  His original disciples like us today, unfortunately continued to stare at his finger and not at where that finger was pointing.  Jesus vision was of a world where peace, justice and compassion expressed in our relationships with others would bring about ‘God’s Realm’ as defined by the gospel writers.  Perhaps the translation of the Greek ‘Basileia tou Theou’ does not truly reflect what Jesus means by the ‘Kingdom of God’.  Most scholars agree that Jesus’ native tongue was Aramaic not Greek and the most likely word used by Jesus would have been the Aramaic ‘Malkuta’. This is important because unlike the Greek and English notion of Kingdom with all its imperial connotation of top down authority and obedience, the word ‘Malkuta’ denotes a concept of mutual empowerment, where power is equally shared and dispensed for the benefit of the receiver rather than the giver.

This definition of the ‘Kingdom’ fits well with Dominic Crossan’s concept that the ‘Kingdom’ is in reality a ‘Companionship of Empowerment’. So the call to “Seek first the Kingdom of God” is Jesus calling us to share in the ‘companionship of empowerment’ because in this companionship we will find that the ‘relational’ activity is what liberates, nurtures and leads us to a life of wholeness.  This is the Jesus vision.

Perhaps we might even suggest that Jesus is saying, “Don’t concentrate on looking at me, but reflect and contemplate on the relational nature that is unfolding within and around me.  If you contemplate this phenomenon you will discover what defines and constitutes the kind of person I am, because I am at all times the sum total of my personal relationships.”  (Diarmuid O’Murchu p115 2017)

This concept has been most engagingly affirmed by John Shelby Spong (2016 p140.)  “When we pray, Thy Kingdom come, it means that our eyes must be trained to see the sacred source of energy in each other.  It means that the ‘Kingdom’ is visible when we are empowered to live fully, love wastefully and be all that we are capable of being.  Clearly the work of the ‘Kingdom’ is the work of enhancing human wholeness.”

The attached essays were delivered as sermons to the Stonnington Community Uniting Church during the period of Pentecost in 2018.  These essays were based on the texts in the Gospel According to Mark.

These texts record the words of Jesus that provide us with some insight into the type of human being he was, but more importantly, they emphasise the importance of bringing to visibility through our relationships that we are companions in the empowerment of each other.

Continue reading
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Resourcing Progressive Ministry and Worship No.8

St Andrews Alphington Fairfield Uniting Church

85 Gillies Street, Fairfield, Melbourne, 3078

Fairfield Uniting Church is a diverse community gathered around the Jesus Story, coming together to break bread, nurture the vulnerable and challenge the status quo.

An ultra progressive congregation….

We are passionate about the spiritual nourishment of children and feel called into the ongoing development of a JUST CHURCH, which seeks justice, mercy and walks humbly with our god.

Minister: Rev Alex Sangster

Services: Every Sunday they gather around the Jesus Story at 10am (85 Gillies St, Fairfield). They are a welcoming and diverse group.

Podcasts:  Messages

Mission: Approach

Faith exploration: Exploring progressive theology

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Resourcing Progressive Ministry and Worship No. 7

Thanks to subscribers for referring churches to us.

Stonnington Community Uniting Church

59 Burke Road
East Malvern VIC 3145

“As a community of faith we are more interested in:

  • exploring life than having the answers to life.
  • being fully human and celebrating the beauty, wonder and mystery of life.
  • valuing life, and every creature as a unique expression of the Divine Energy of life.
  • being companions on the way, listening, learning and helping each other in the journey of life.

Stonnington Community is:

  • A listening Church
  • A helping Church
  • A learning Church

We are a Christian Community committed to following the way of Jesus rather than following religious dogma.”

Worship

“Currently our community meets regularly on Sunday morning at 10.15 am.  Our gathering is traditional in style but contemporary in content. Our public services are a celebration of our experiences of God’s love and goodness to us.

We all come from different backgrounds and experiences of God. Each of us will interpret the foundations of our faith through different lenses. Some interpretations will be helpful while other interpretations may be a stumbling block to us living in the experience of the Divine loving presence. Each generation and community needs to interpret the heart and truths of the Christian life in its contemporary context. To this end we commit ourselves to an evolving liturgy and worship celebration that reflects our contemporary insights and discoveries.”

oOo

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Reflection: Oh my God! Meeting ‘God’ in the ‘thin places’

John W H Smith

 We all embark on tasks then wish that we hadn’t, because it becomes all too hard.    You try to walk away from the whole thing, but you find that it continues to nag at you until you go back and take up the cudgels again.  When I first began to explore the historical Jesus and tried to define what I believed God was it all seemed so exciting and straightforward, however I quickly discovered that this wasn’t the case.  Whilst I was able to question the traditional interpretation given of Jesus birth, the miracles and some of the sayings that were attributed to him; the logical consequence of what I did believe when these concerns were removed told much more about what I didn’t believe.   Would it have been better if I had continued to hold the faith of my teenage years and not be too critical about matters of reason and intellect?

The questioning began simply, I argued that if the God I believed in was not someone whose wrath brought Tsunamis as a punishment for a wicked world, and this phenomenon could be explained by the science of massive earth movements under the sea, then could I call upon God to make other changes in our world.  Could I ask God to heal my friend who has a massive brain tumour or heal a child involved in a car accident?  It was so much easier as a teenager to talk about God as a personal being, a loving parent, rather than as ‘essence’ or a ‘sea of love’ or as Tillich says the ‘ground of our being.’  It was easier to talk about “prayers of intercession” and handing over the responsibility of doing something to God; than to meditate on how I could respond to the plight of my friends, the poor or disadvantaged and actually do something about it.

Could I continue to be blissfully ignorant and disregard these nagging doubts and their accompanying quests for openness and truth, or having once been challenged would this change my way of functioning forever?  To face the reality that I do not know what God looks like and that the person of Jesus is a much more complex and confronting figure than we were taught at Sunday school was a daunting prospect.

I remember being in a study group with a group of people who had just studied Albert Nolan’s Book “Christ before Christianity” and I posed the question, “Could we change Jesus’ mind on a particular issue?”  “Could he accept advice from us?”  All of the group participants were considerably younger and all stated that Jesus’ thinking was far above ours and that he would not have accepted our advice because he had the ability to foresee the outcomes we were postulating.   If this is the case then is it possible that Jesus was just game playing with his disciples when he asked them questions and he already knew the answers?  It would mean, that when he invited us into discussions and debate, he wasn’t interested in what we had to say, because he already knew the outcome, he already knew what we would say.

Can you now see something of the dilemma, if Jesus is really human then when he asks us for advice he is really seeking help.  Jesus is seeking help from us because he is searching for an answer, which is beyond his human ability.  Is it possible that he could be seeking from us the wisdom of the word of God within us as a response to his questions?

If we hold to this image of Jesus then understanding his words and actions as portrayed in the gospels requires a lot more explanation than a literal interpretation.   How wonderful to begin to understand that Jesus was able to convey a wisdom and spiritual understanding of God and people, whilst being authentically human.  It really means that it is possible for us who are wonderfully human to reach a similar understanding.

Having taken a step along this path it is impossible now for me to turn back and accept the teaching of the past, even though the journey is not smooth, it is exciting.  There have been times when I have experienced the God activity in my life and where there is no other explanation than to recognise the Spiritual influence of a loving God. These are the times that Marcus Borg calls the ‘Thin places”; these are the places where we recognise the activity and presence of God.   Not an ‘elsewhere God’, but a God who is present ‘here and now’.  Borg tells us that if we want to recognise the thin places we must keep our ‘hearts open’.  A closed heart is insensitive to wonder, it affects the mind and the reasoning process.  As Borg says ‘blindness and limited vision go with a ‘closed heart’, but most of all a closed heart forgets God; it does not allow for the ‘magic’ around us to become reality.”  Borg quotes Thomas Merton the Trappist Monk in expressing his understanding of God:

“We are living in a world that is absolutely transparent, and God is shining through it all the time.  This is not just a fable or a nice story.  It is          true.  If we abandon ourselves to God and forget ourselves, we see it sometimes, and we see it maybe frequently. God shows himself       everywhere in everything – in people and in things and in nature and         events.  It becomes very obvious that God is everywhere and in everything and we cannot be without him “

Every now and then we experience this God Spirit shining through.  According to Borg these are the ‘Thin places’ where the veil momentarily lifts and we experience God. A thin place is anywhere where our hearts are open.  It is the boundary between our world and the world of the Spirit.  A thin place is a mediator of the sacred and this can appear to us in the shape of a stranger or friend, so keep your hearts and minds open, for even though the path may be bumpy the experience of meeting God is mind blowing.

John W H Smith

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Resourcing Progressive Ministry and Worship No. 6

Pitt Street Congregation, Sydney
Uniting Church in Australia
264 Pitt Street, Sydney NSW 2000

A progressive faith community of justice-seeking friends in the heart of Sydney.

Pitt Street Uniting Church, Sydney
The Sunday gathering is vibrant, inclusive, participatory and progressive. Everyone is welcome.

Start your tour of Pitt Street Church and what it has to offer here.

oOo

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Easter gathering of progressives – an invitation

FIRELIGHT

Fernbrook Lodge near Dorrigo NSW

Enquiries: Glennis Johnston

FIRELIGHT
Forging Identity Relationships and Empowerment through        
Listening Interconnection Gratitude Hope and Transformation

EASTER GATHERING     2019
                                                                                               
Friday 19th April – Monday 22nd April  
                     
Easter – a time for lamenting loss and nurturing life, *storytelling*,
exploring the spiritual challenges of a divided world.                               
         
TIMING     The formal gathering begins 11am Friday and concludes 10am Monday.    Participants are welcome to arrive earlier or stay a day or two afterwards in order to explore the beautiful Dorrigo plateau with its
waterfalls and rainforest before returning home. Please phone Glennis to arrange longer stays.
PARTICIPATION  An invitation is extended to all those interested in a ‘progressive’ perspective on all things spiritual – social cohesion,
diversity, compassionate communities, sustainability, connecting the
personal with the global, forming and strengthening friendships of
support. Children are welcome to participate. Glennis Johnston will
facilitate the gathering and guest speakers will open discussion on these
important topics.
LOCATION   Dorrigo is a small country town on the highland plateau just one hour from the airport in Coffs Harbour. Fernbrook Lodge is a B&B
and retreat centre a short drive outside of Dorrigo on 5 acres at 4705
Waterfall Way. The retreat centre boasts glorious views across the
plateau.
ACCOMMODATION  & COST        The B&B has a limited number of queen rooms as well as spots to park a campervan or tent  near an amenities
block. Dorrigo also offers a variety of accommodation from motel and
B&B to caravan park.    $50 per participant or $100 per family will
contribute to the cost of hosting this event plus a suggested donation of $10 per meal. All meals from Friday morning  until Monday lunch will be available. There is no charge for camping or breakfasts.
ENQUIRIES & REGISTRATION           
NSW – Glennis Johnston 0427 338008 glennis.johnston@gmail.com      
QLD – Lesley Bryant 0408 777197 lesley-b@bigpond.net.au    
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Caloundra Explorers 2019

Gatherings planned for 2019:

Theme for the year: The Teachings of Jesus and Society

at Caloundra Uniting Church
56c Queen St Caloundra, Sunshine Coast, Qld.

First for year is on Sunday 24th February 5.30pm.  Theme “Called Home: Heaven, Hell and Eternal Life – An Afterlife?”. Leader is John Everall with a support team. Please note the change in regular date to allow for the first church service for our new minister the previous week.  Summer starting time applies 5.30pm to 7.30pm approx.

Second Gathering is also slightly date adjusted.  To avoid a clash with Easter, the Explorers Gathering is Sunday 14th April.  5pm. Theme is offered as “A Liturgy for the Celebration of Life”.  This model Liturgy has been prepared in full detail by Rev. Rex Hunt for use by progressive groups and churches.  A Leader and Team to develop this specifically for our Explorers’ use is open for offers. Contact John Everall  mob.0408624570.

And then we have our third Gathering : Sunday June 16th at 5pm.   This is “Heretics Sunday” which opens up some fascinating thought patterns and discussion.  Who should we dwell upon?  Geering, Vosper, Spong, Joan of Arc, many more!

Pieter Hoogendoorn has gone for Dietrich Bonhoeffer, a so-called ‘heretic’ whose writings  have enthused Pieter for many years.  Pieter will lead this Gathering  themed as “Heretic?- Bonhoeffer and Christianity “  ( Dietrich Bonhoeffer was only thirty-nine years old when he was executed in a Nazi concentration camp in 1945, yet his courage, vision, and brilliance have greatly influenced the twentieth-century Church and theology.)

A theme for the second half of the year is ‘ Lives in Conflict”, a highly contemporary topic within our society. Leader Anne Hoogendoorn.

Should be some good discussions during this year if the above is anything to go by!

Shalom,

John Everall

Caloundra Explorers Group

 Faith And the Modern Era

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EXPLORING ECO-THEOLOGY, ECO-SPIRITUALITY and ECO-JUSTICE

The world is slowly coming to grips with the reality of climate change, human influence on the biosphere and impending dramatic changes which will force social and political activity that is unprecedented.

What has this to do with human spirituality and the teachings of Jesus?

Together with the Progressive Christianity Network (Qld) we are planning a seminar in March around the theme of Eco-Spirituality. This paper presented to the Common Dreams Conference in 2007 by Rev Dr Noel Preston makes excellent background reading and should be of interest. If you are busy, try, at least, to read the paragraphs in bold type.

Noel’s book Ethics with or without God (2014) is also recommended reading. It is available from Morning Star Publishing.

***

Dr Noel Preston – workshop address at the Common Dreams Conference, Sydney, August 2007 

I. Introductory Background

Let us turn to an ancient scriptural text to begin (Psalm 139 – You know me, I thank you for the wonder of myself, for the wonder of your works.

Perhaps the lyricist of Louis Armstrong’s song “What a wonderful world!” says the same thing:

I see trees of green, red roses too, I see them bloom for me and for you, And I think to myself, what a wonderful world.

I see skies of blue, and clouds of white, The brightness of day and darkness of night, And I think to myself, what a wonderful world.

On my study wall there hangs a beautiful photograph taken by the crew of Apollo 17 during their space journey to the moon. It shows Earth our home, the blue planet set against the inky blackness of space. Earth appears as a ball-like, single organism. We are a privileged generation to have this image and, associated with it, an understanding of the cosmos in its magnificence. But we are also the generation that is responsible for unprecedented damage to Earth’s life systems – a system that has been almost five billion years in the making. In our time, the collision between our human story and the Universe story demands some accounting and reconciliation, as well as a revision of the narratives by which we live.

I expect that for many of you, as for me, progressively, across a lifetime, you have been awakened from a false consciousness which dulled your sensitivity to the whole planetary community of life. The Christianity I grew up with didn’t have much to say about the themes we are looking at in this workshop, though there was a date in the Church calendar we called “Harvest Festival”. In fact my early Methodist formation was not only human centred but rarely discouraged our misuse of natural resources or questioned what we called progress. A 1950s understanding of God had little to do with the natural world, indeed it was something of a heresy to imagine you were nearer to god in nature than you were in church on a Sunday, while, of course, many of my colleagues regarded the Biblical account of creation as literal fact. Things have changed. Pope John Paul II called for “an ecological conversion” and certain American evangelical Christians have become converts. Check out the website:

http://www.WhatwouldJesusDrive.org.

Here in Australia there are initiatives described as “eco-ministry”. Great stories can be told about individual churches trying to make a difference. Theologically, liturgically and practically, religion in the new millennium is greener. The question is how much new wine can old wineskins hold? My assumption is that, by and large, even the greener churches have not substantially embraced the worldview, the new paradigm and the new theology behind this presentation.


Personally, I now speak from the vantage of a multi-layered identity, no longer content with being identified simply as a Christian or an Australian or even as a human being, though I am all that. I take seriously what science teaches about the nature of life. As I see it, I am primarily a member of the community of Earth’s beings and my moral universe of responsibility extends to non-human beings and future generations. Therefore what I call eco-spirituality and eco-justice are lenses through which I must now see politics, economics, theology and indeed all relationships. That said, I don’t stand here as an expert on the topic of this workshop. Nor do I profess to practise all I preach. What I want to offer is a work in progress which hopefully will intersect with your own quest to find a framework of belief and commitment as a responsible member of the community of life.

I don’t intend to say much about the crisis that confronts earth’s community of life. My assumption is that you have a broad awareness of the gravity of the situation. The Genesis mandate that we, homo sapiens, are to have dominion over the Earth now haunts us in the guise of global warming, the threat to eco-systems and loss of biodiversity, depleting energy sources, a deepening water crisis, international security flashpoints, crimes against humanity, gross inequalities between and within nations, and absolute poverty and destitution facing 1.2 billion of a human population rushing toward 9 billion (i). The situation is unsustainable. Collectively our global consumption of resources is 1.23 of our ecological footprint, that is we humans are already using one and a quarter planet Earths, 23% more than the ecosystems can sustain. And for those interested in the global social justice gap the situation is even more dire. The affluent 20percent of the world’s population, of which most Australians are a part, controls and uses approximately 80 percent of the Earth’s resources. So we have this double-edged urgent challenge: to achieve environmental sustainability on the one hand and a fairer and more equitable distribution of resources and life opportunities in the human community, on the other. This double-edged challenge is what I mean by eco-justice.

(i) There are many performance indicators that mark this crisis but let us just note two at this stage: Fact 1. more than half of the world's original forest area has been lost and a third of what is left will be gone in 20 years at current rates of deforestation, to say nothing of the loss of species and biodiversity this represents; Fact 2. in the next hour more than 1000 children under the age of 5 will die from illnesses linked to poverty, half of them in Africa.(Porritt)

I now want to introduce you to The Earth Charter (if you do not already know of it) – its 61 principles are a comprehensive global ethics vision, comprehensive because it is more than a green document. It covers the double edged challenge which is why I call it a manifesto for eco-justice. The opening words of the Charter set the scene:

We stand at a critical moment in earth’s history, a time when humanity must choose its future. As the world becomes increasingly interdependent and fragile, the future at once holds great peril and great promise. We must join together to bring forth a sustainable global society, founded on respect for nature, universal human rights, economic justice and a culture of peace. (www.earthcharter.org)

Continue reading
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Resourcing Progressive Ministry and Worship No.5

St James Uniting Church, Curtin, Canberra. ACT


About St James

St James is across Carruthers Street from the Curtin shops but the entrance and parking is at 40 Gillies Street Curtin.

Seeking to discern and follow the ‘way’ of Jesus as a part of the Uniting Church which since inception has seen itself as a ‘pilgrim people’ looking for continuing renewal, open to change and seeking a wider unity.

Thanks to subscribers for drawing attention to this great congregation. This will be a help to the many people who visit Canberra.

When in Canberra you can visit St James for its worship, library and pleasant environs.

The Library collection is one of the best for progressive literature. You can check the catalogue here: St James Library

and some book synopses here: Recent books

Worship is also a great experience: Worship events

Resources:

Forget about the sermons you remember as a child. St James is a safe place to explore history, social context and questions in faith. This is the place where we share the musings, wonderings and questions presented in services by visiting worship leaders and members of the congregation’s preaching roster.

Aaron HarperWrestling With GodHow Should We Pray – Exploring Prayer Within A Progressive Christian Framework, Come as we are liturgy & word, What Is Our Prophetic Progressive Christian Voice, Come as we are liturgy & word, Liturgy – Celebrating Progressive Christianity – Internet Version, Reading – Recognition and Respect – Justice for Aboriginal Peoples, Celebrating Father’s Day

Piers BoothA new beginning at St James, ; elephant & mouse; A call to action 14.4.13

Ruth Doobovthe new reformation,

Jenny JarvisThe Prodigal Son, Liturgy and sermon 28 July 13

Guest speakersPalm Sunday Luke 19 28-40, 2013 05 12 John 5 1-9 sermon, Free for all – Jan Huggett. I am notes for sermon

Jean ShannonRock soup, Soul Breathing ,a round tuit, When we have the keys (reader’s v), It ain’t over yet liturgy, Baptism Liturgy 7 July 2013 final, The shape of our belieiving

Red Wings is their local magazine where they review new media and information as well as explore contemporary issues. Poetry, graphics – you never know what’s going to fly out of Red Wings:Red Wings Issue 1 Jan 13 final, Red Wings Issue 5 Nov 2012l,  Red Wings Issue 4 Aug 2012 final , Red-Wings-Issue-2-Mar-13-final.pdf, Red Wings Issue 3 May 13 final pub,, Red Wings Issue 4 July final, Red Wings Issue 5 Sep final (2)LiturgiesMD’s Liturgy for 22 June 13, 1 Sept 13 liturgy, Liturgy 8 Sept 13t

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Faith, a piece of cake?

Rodney Eivers

31st January 2019

            For some 20 years I have been providing morning tea at our Acacia Ridge Uniting Church between 10 and 11 a.m. every Thursday. In all this time it has been disappointing.  I had hoped that, during these get-togethers, members of our congregation would take the opportunity to discuss “theological” questions in a warm, friendly and safe non-judgemental atmosphere.

            That has not happened. The morning teas have been convivial enough but there has been no discussion beyond the mundane day to day events and perhaps an occasional diversion into the current congregational politics.

            I recognised why this might be when one officer of the congregation put it this way.

“Rodney likes to ask questions but I prefer not to do that.  If I asked questions relevant to my Christian faith, I might start to think I was wrong about some things and then my whole faith would collapse”

            I love my colleagues and do not wish to make them uncomfortable over their orthodoxy, so do not press such issues.

            Perhaps the best I can do is just be a “witness”.  We had a visit from a Presbytery officer last Sunday,  I assumed he did not know me very well, So what I usually do when I get into conversation, with others known to  me to be Christian, is usually state, to be clear on where I stand, “You need to know that I am a “progressive”  Christian.”

            I was a bit taken aback when he responded. “Oh yes, we in the Presbytery know all about you and your “progressive” Christianity.”   In the end I was very pleased about this. It means there is no need for me to be preachy and, so far as I am aware, I remain on friendly terms with all those with whom I interact (including my congregation)

            But to get back to morning tea. It so happens that lately we have been joined regularly by a man who “dropped in” one day.  He is a Baptist and very secure in his orthodoxy. What has attracted him to the morning teas, however, is that we can have these “theological” differences, talk about them and still remain on friendly terms.

            Then this morning we were joined by a member of my own congregation, she is one who is prepared to explore a little but only goes so far.

            The subject of faith came up.

            Karen explained it thus.  It is like someone offering you a cake to eat. It tastes good. You’ve eaten many cakes before and no harm has befallen you. Thus you take it on faith that accepting that cake will be a good thing to do. You don’t question it.

            I responded, and Karen saw the point. “Yes, but I may have been offered cakes like this before and they have turned out to be not at all what I was expecting.” Therefore I want to question

 What’s in the cake? Who made it? How old is it?  Can we freshen it up a bit?

            So that is the difference between blind faith and questioning faith. It does not mean that in the end eating the cake or having the faith is not worthwhile. But, in being confident in “what works” for us rather than in supernatural expectations which we struggle to demonstrate we can have a secure foundation in how we see and operate as Christians in this wonderful, complex world of ours.

oOo
           

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Engaging Spirituality in an Emerging Universe

[This Thesis is brought to you for free and open access by the Document Types at ACU Research Bank. It has been accepted for inclusion in Theses by an authorized administrator of ACU Research Bank. For more information, please contact LibResearch@acu.edu.au. Follow this and additional works at: https://researchbank.acu.edu.au/theses
Part of the Religious Thought, Theology and Philosophy of Religion Commons  ]

When Heaven and Earth Embrace:
How Do We Engage Spiritually in an Emerging Universe?

Mary M. Tinney, PhD
Australian Catholic University

Sr Mary Tinney, RSM has been the founder and coordinator of Earth Link a community which envisions a world where there is respect, reverence and care for the whole Earth community. They believe that the heart of this lies in deepening our bond with Earth. Earth Link is endorsed by the Sisters of Mercy, and open to all who share their concern for the whole Earth community.

Abstract: In this thesis I am proposing that we can engage spiritually in an emerging Universe if we have a vision of the embrace of Heaven and Earth that is informed by contemporary science, if we underpin that with an ecotheology that recognises Heaven and Earth as interconnected while respecting their differences, and if we have an ecospiritual praxis that is open, attentive to and aware of divine presence in all that is. I am convinced that a vision of the embrace of Heaven and Earth has the potential to drive action for justice for Earth at a time when there is ecological devastation in our evolving cosmos. This vision is at the heart of Christian ecospirituality in an emerging universe. Using the craft of practical theology, the thesis is a study of how one community group, Earth Link, engages spiritually in an emerging universe in a way that moves it to transformative practice towards its vision of a world where there is “respect, reverence and care for the whole Earth community.” The dialogue partners in the process are Thomas Berry and Elizabeth Johnson in the fields of ecospirituality and
ecotheology respectively, with some reference to Laudato Si, the 2015 encyclical of Pope Francis. The thesis concludes by proposing enhanced principles for Earth Link in the light of this dialogue. The author is the instigator and currently the facilitator of Earth Link, so approaches the work as both participant and observer.

Submitted by Mary M Tinney, B A (UQ), M Ed (Boston College), M Pastoral Studies (Loyola, Chicago), School of Theology, Faculty of Theology and Philosophy, McAuley Campus, Brisbane,
in fulfilment of the requirements for a Doctor of Philosophy. ACU Graduate Research Office, Level 16, 8-20 Napier St, North Sydney NSW 2060.  Date of submission: 16/10/2017

Mary has been awarded a Doctor of Philosophy as a result of this research.

For the complete thesis, go to: https://researchbank.acu.edu.au/cgi/viewcontent.cgi?article=1713&context=theses

Thursday, 14 February, 11am Brisbane time. Mary Tinney will be providing insights into her thesis, When Heaven and Earth Embrace: How Do We Engage Spiritually in an Emerging Universe? Register here. A recording will be available afterwards.

oOo

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Resourcing Progressive Ministry and Worship No.4

Thank you to UCFORUM subscribers who recommended Wembley Downs UC

130 Calais Road, (cnr of Minibah Street)
Wembley Downs, Western Australia.
Phone 08 9245 2882
Ten kilometres northwest of Perth city centre,
set amongst the suburbs of City Beach, Churchlands,
Scarborough, Wembley Downs and Woodlands

Wembley Downs Uniting Church 

WORSHIP SERVICES are held in our multi-purpose building, the normal time for all services is 9.30 am, Second Sunday services are followed by sharing time and a sausage sizzle, on 5th Sundays, we share a combined service with Wembley Downs Church of Christ at 9.30am, the venue being each of the two church buildings alternately.

“A place for radical Worship and a place for Radicals to Worship”

that seeks to be a community of Christian people who:-

  • follow the way of Jesus, allowing his gospel to inform how they lead their lives in a changing world
  • welcome all, regardless of race, age, or gender
  • join together regularly in worship and activities which enable them to live out God`s love in the world
  • recognise that every person is unique and encourage all to share their wisdom and gifts
  • affirm, support, nurture and accompany each other on their spiritual journeys
  • are committed to living out their faith by serving wherever called.

Worship at Wembley Downs is multi-faceted. The first Sunday in the month is dedicated to diversity. On the second Sunday, we seek simplicity. On the third Sunday we have our Liturgical Service. On the fourth Sunday we push the envelope and go beyond the boundaries.

The word “Radical” is derived from the Latin word for “root”. On this fourth Sunday, we return to the root of our faith and seek to re-narrate it for our day and generation. We run the risk of irrelevancy if we look back and speak of a world that has gone.”

oOo

 

 

 

 

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5th Common Dreams Conference

The Fifth Common Dreams Conference will be held on 11-14 July 2019 at Newington College in Stanmore, Sydney.

The conference theme is Sacred Earth, Original Blessing, Common Home.

Matthew Fox will be our distinguished international keynote speaker.

The conference will involve other inspiring speakers, musicians, performers, and artists who will engage with the 12 Principles of Creation Spirituality (Subject of a future post).

Matthew Fox (b. 1940) is an internationally acclaimed spiritual theologian, Episcopal priest, and activist who was a member of the Dominican Order for 34 years. He holds a doctorate, summa cum laude, in the History and Theology of Spirituality from the Institut Catholique de Paris and has devoted 45 years to developing and teaching the tradition of Creation Spirituality, which is rooted in ancient Judeo-Christian teaching, inclusive of today’s science and world spiritual traditions; welcoming of the arts and artists; wisdom centred, prophetic, and committed to eco-justice, social justice and gender justice.

He has reinvented forms of education and worship and awakened millions to the much neglected earth-based mystical tradition of the West, revivifying awareness of Hildegard of Bingen, Meister Eckhart, Thomas Aquinas, and Thomas Merton, among other premodern and post-modern spiritual pioneers. He has authored more than 35 books on spirituality and contemporary culture, among them: Original Blessing, The Coming of the Cosmic Christ, The Reinvention of Work, A Spirituality Named Compassion and Meister Eckhart: A Mystic-Warrior for Our Times. His books, celebrated around the world, have been translated into 60 languages.

Matthew Fox might well be the most creative, the most comprehensive, surely the most challenging religious-spiritual teacher in America . He has the scholarship, the imagination, the courage, the writing skill to fulfill this role at a time when the more official Christian theological traditions are having difficulty in establishing any vital contact with either the spiritual possibilities of the present or with their own most creative spiritual traditions of the past….He has, it seems, created a new mythic context for leading us out of our contemporary religious and spiritual confusion into a new clarity of mind and peace of soul, by affirming rather than abandoning any of our traditional beliefs.” (Thomas Berry, author of The Great Work, The Dream of the Earth and The Universe Story.)

COMMON DREAMS is an alliance of Australian and New Zealand kindred organisations which promote engagement with progressive Christian thought and practice, and with progressive developments in other religious and spiritual traditions. It does this through the major “Common Dreams” conferences (Sydney 2007, Melbourne 2010, Canberra 2013, Brisbane 2016), and sponsorship of annual “Common Dreams on the Road” tours by international scholars to cities and communities across Australia and New Zealand.

Stay tuned for conference and registration details!

oOo

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Resourcing Progressive Worship and Ministry No.3

Thank you to UCFORUM subscribers who recommended:

St Mary’s in Exile, South Brisbane.

St Mary’s in Exile is an inclusive community, grounded in the teachings of Jesus and the transformative spirit of Christ. The community emphasis is on working towards peace and justice for all and supporting community members in their ongoing spiritual growth.
The community is inspired by the quote from Micah ‘to act justly, to love tenderly and to walk humbly with your God’. St Mary’s in Exile community welcomes people from all faiths and denominations  who wish to participate in our collective faith journey. St Mary’s in Exile is a vibrant, diverse community comprising people of many faiths and traditions. Between 300 and 500 community members participate in weekend liturgies, including people from a wide range of suburbs, coastal, regional and rural locations. The community regularly welcomes interstate and overseas visitors and over 1200 people maintain connection via our community’s eNews. Spiritual and social events are also held throughout the year.
Spiritual Practice

In addition to liturgies, community members can participate in meditation and mindfulness practice, spiritual retreats, community building activities, action for social justice, and ‘Cluster’ groups.

Social Activities and Pastoral Care
St Mary’s in Exile aims to build community through connecting the spiritual, social, pastoral care and social justice focus of the SMX community. Community members coordinate regular social activities including morning teas, dinners, spiritual and cultural events, support for social justice actions, and pastoral care for people experiencing illness, grief or difficult times.
Cluster Groups
These are small groups across Brisbane that meet at various times during the year. Cluster Groups gather to discuss matters of common interest, or of interest to the broader St Mary’s in Exile community including books, social justice issues and general topics of interest. Individual group’s activities vary from social ‘get-togethers’ to theological discussions and spiritual reflection. Cluster Groups are held in Northern, Southern, Fairfield, Windsor, Paddington, Tarragindi and Redlands Bayside regions, in addition to the ‘Perfect Brilliant Stillness’ group. For information about joining an existing cluster or hosting a new cluster group, send us a message via the Contact Us page on this website.
Social Justice
A key aspect of St Mary’s in Exile is the community’s emphasis on social justice focusing on partnership with, and commitment to Micah Projects and the relief of homelessness, support for organisations and individuals assisting refugees and asylum seekers, advocating on environmental and other social justice issues, and supporting various programs that assist vulnerable people at home and in other countries.

For more information contact:
Mark Chalmers  For more information contact:  0401 684 782

Liturgy Times
Saturday: 6:30pm / Sunday: 9am & 5pm TLC Building, Lvl 2, 16 Peel St, Sth Brisbane Q 4101

To read recent homilies go to:  Homilies

Resources:

To enquire about book lending go to: https://stmaryssouthbrisbane.com/book-collection

For other resources go to: https://stmaryssouthbrisbane.com/resources

We welcome further recommended sources of ministry and worship resourcing in Australia and New Zealand.

oOo

 

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Book Review: Seasons and Self – Rex Hunt

Seasons and Self: Discourses on Being ‘at home’ in Nature

                                                                                        Bayswater. Coventry Press, 2018. P/back. $34.95 + post and packaging – 264 Pages
Author: Rex A E Hunt

Available from the author at a discount price of $30 + $8.95 p and p. Email Rex

Reviewed by Rev John Churcher, Former Chair, Progressive Christianity Network Britain,
Author, Retired Methodist Church Minister.

For those of us who have thrived in our preaching and worship leading on the back of Rex Hunt’s on line sermons and liturgies, this is another splendid resource looking closely at ecological theology and religious naturalism. The problem of the on-line material has been, at least for me, a resource overload that often has taken many hours of seeking among the huge range of material to find just the right phrase or the liturgical insight that will take the congregation into a deeper understanding and experience of that which Hunt refers to as ‘G-o-d’. And for those seeking to explore the links between progressive Christianity or progressive spirituality and such as science, ecology, cosmology and environmental justice here is the resource at our finger tips. No longer needing to explore the on line resources, it is here in a book of sermons, insights, poetry and good clear references to some 200 publication in his combined bibliography – an amazing resource in itself.

This book will doubtless be criticised by those of the old killing paradigm of conventional institutional theology for yet again going beyond the creeds and established doctrines of the Church. Others will probably be equally as critical on the grounds that Hunt is not jettisoning the primitive spiritual quest and going whole heartedly into rational scientific developments. However, in line with many other passionate progressive writers [e.g. Matthew Fox, Lloyd Geering, Bruce Sanguin, Gretta Vosper, et al] Hunt is clear that progressives need to explore and to extend the work beyond conventional theology into an exploration of natural theology that is relevant for our time.

The sub-title of the Prologue signposts the way in which his argument is going to develop: “To Walk on Green Earth! Religious Naturalism and Ritual in Progressive Spirituality.” The book has 23 addresses / sermons all usefully arranged in Themes: Seasons; Earth / Early Spring; Humour; Environment Day / Climate Change; Learning to Be More Genuinely Human; Autumn: the Season of Leaves and Harvest; G-o-d / Jesus; Blessing of Animals; Evolution / Darwin; Desert / Wilderness; Advent / Ordinary; Apocalyptic / End Times; Ocean; After Christmas / Year’s End; Cosmos; Family; Land / Power; Creation / Universe; Children / Education; Meaning; Celebration / Life; Evolution; Food / Eating.

A number of the themes are accompanied by John Cranmer’s thought provoking poetry.

Throughout the book there are gems of quotes and insights. Among those that stood out for me are the following:
• “The miracle of each moment awaits our sensual wonder. Hosannah! Not in the highest, but right here. Right now. This Horizontal transcendence. Nature embedded in humanity. Humanity embedded in nature. Of, in and as nature.” [page 32];
• “Each of us is a collection of unfinished stories. We are fully linked with our surroundings in time, space, matter/energy, and causality. We do not live in straight lines.” [page 55];
• “…religious naturalism says religion is human. It is about us. … As a religious naturalist I, along with others, claim that the sacred is fully present., hidden in the ordinary details of a life, any life. Expressed in ‘creativity’, and ‘mystery’, ‘awe’ and ‘wonder’.” [page 79];
• “… people who have the courage to be different, and more especially those who carry a hint of danger, are always the source of excitement and interest.” [page 119];
• “If we are only against something, we are doomed to negativity. So too if our actions are only attempts at domesticating dissident voices, making religion and politics safe for one another.” [page 153];
• Writing about the opening verses of the Gospel attributed to John, “… the Hebrew for ‘word’ is ‘dabhar’ which means divine creative energy. The word that gave birth. Event. Those of you who are right brain thinkers will probably have already resonated with this and made a connection. For the Hebrew ‘dabhar’ is about the creative, the imaginative, the heart, the feeling. And this divine energy is more than just a concept.” [page 167];
• “Nature and naturalism are for us today ‘the main game’ for any progressive spirituality. … Whether or not we believe that there is something more, nature is so significant that all our beliefs must be reformulated so as to take nature into account.” [page 207];
• “We are made of the rarest material in the universe: stardust.” [page 247]

The book concludes with a comment on the bread and wine of communion, “… may our celebration be a ritual reminder that, as we share the bread and share the wine, civilisation depends on sharing resources in a just and humane fashion.”

The only additional note is that the seasons are those of the southern hemisphere so those in the northern hemisphere will need to make some adjustments to the preaching cycle.

“Seasons and Self” is a wonderful resource, and not just for the preachers and worship leaders. It is a challenging, thought provoking book for all spiritually progressive thinkers. It could be excellent group study material. Above all it is an exciting, warmly reassuring exploration of a spirituality that is not new but one that is becoming better known among the open, progressive thinkers within and beyond the Church. It is highly recommended.

John Churcher January 2019

oOo

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Resourcing Progressive Worship and Ministry No.2

Our UCFORUM subscribers have recommended:

St Andrew’s on The Terrace, a lively and active faith community in central Wellington New Zealand. They value being progressive, inclusive, intellectually engaging and spiritually aware. This a Presbyterian Church with links to the Uniting Church in Australia.

The aim of the congregation is to create a lively, open Christian faith community, to identify a spirituality which ‘works’ in the 21st century, to act for a just and peaceful world, to be active agents and facilitators of progressive spirituality and social justice.

This a community which encourages theological reflection that is intellectually engaging and spiritually nourishing.

They place high value on
Openness: we are inclusive.
Exploration: we encourage journeys of discovery, spiritual and otherwise.
Justice and peace: we strive for social justice.
Integrity of creation: we respect the whole of creation.
Stewardship: we nurture and care for our human, spiritual and physical resources.

Visit the 10am Sunday morning celebration or explore their website for lots of great ideas for progressive practitioners.

Thanks for letting us know about recommended progressive communities.

oOo

 

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Book Review: Honest to GOoD

Honest to GOoD: Discerning the Sacred in the Secular

Author: John W H Smith                First Published 2016,  Morning Star Publishing  $26.95

We have not given sufficient attention to the action of a spiritual energy present in the world being exhibited by many people, some of whom would not confess a religious faith in much the same way that Jesus didn’t… There is a need to change the way we interpret the events of life in the light of the wisdom of Jesus of Nazareth. (John Smith)

John Smith has been on a life-long search for what he calls a sense of ‘wholeness’ or ‘completeness’…an attempt to make sense of his world and his life. Many people will find common ground with this search and relate to his experiences. This book is the result of this search and how Jesus has influenced and stimulated his journey.

Each chapter examines a major influence and together point the way to various understandings of the sacred spirit he calls God.

  • the influence of family and in particular his relationship with an encouraging mother who saw good in the world
  • how reading and later formal education shaped his life and helped him to understand practical Christianity. A study of the classics was the major force in his refining of knowledge about the sacred
  • the part played by the church, in particular the youth club where he learnt to manage adolescent anger and see the narratives of Jesus as lessons for life
  • through a painful period, the guidance of several Methodist ministers
  • Wesleyan theology and John Wesley’s Quadrilateral motivate him to search for personal authenticity and accept an inner suburban ministry
  • developing philosophically and practically through secular social work
  • discovery of a need to re-interpret the orthodox Christian explanation of the gospels as they impact on people with disabilities
  • making sense of the New Testament by close examination of Jesus and his words where he grew as a progressive or evolving Christian greatly affected by scholars in the Westar Institute and Jesus seminar school
  • his thinking about the atonement, concluding that there is no biblical evidence to suggest that Jesus’ death is in any way ‘substitutionary’ sacrifice for human misdemeanours
  • what Jesus meant by the Kingdom of God
  • learning how the historical Jesus and the way in which the organisation church falls short of appropriate modelling of this Jesus
  • doubt about an ‘interventionist’ God
  • the growing movement of groups leaving the church to form spiritual groups that are relevant to their 21st century needs
  • realisation that Progressive Christianity offers the world a faith that makes sense and encourages each of us to seek evidence of the spirit of love we call God, at work in the lives of ordinary human beings.
  • and ultimately the impact of new scholarship (something the Basis of Union of the UCA encourages) on himself and many others.

Although he claims this is not an academic text, it is well referenced and a great way to get an overview of the field of progressive thinking.

This book is written in the fervent hope that it will encourage others to continue to explore their own unique spiritual journey. (John Smith)

Paul Inglis, January 2019

oOo

 

 

 

 

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Resourcing Progressive Worship and Ministry

With the growth of Progressive Christianity throughout the world, the call for resourcing progressive ministry is also increasing. An enormous amount of the materials has been developed in the USA and UK and now for some years from Australia. We regularly post about new Books but we have decided to also inform about sources for resources with an emphasis on Australian produced or sourced Ideas and Materials. We welcome information from our large following that can be shared with others who are regularly asking us to point them in the direction of congregations and resources for small groups who can’t find a suitable place to fellowship.

Today we recommend visiting Pilgrim Uniting Church in Adelaide either physically or online.

They offer several types of worship:

https://www.pilgrim.org.au/worship/index.php

You can explore their worship resources at – http://pilgrimwr.unitingchurch.org.au/

Explore their groups at – https://www.pilgrim.org.au/groups/index.php

including progressive discussion and reading groups.

Listen to messages at – https://www.pilgrim.org.au/listen/index.php

oOo

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“Philomena” – A film with many powerful messages.

A review of the 2013 film. Also now a book.

[Review by Rev John Smith]

Introduction:
Recently Robyn and I had the emotionally evocative experience of watching this film superbly acted by Judy Dench and ably supported by Steve Coogan. The film is enhanced greatly by a magnificent classical music score. Overall it is a film with a number of very powerful messages about the practice of the Catholic Church regarding young unmarried mothers and the adoption of their offspring. The self righteous attitude of the church authorities in their disregard for the rights of young unmarried mothers and their chiIdren is placed under the microscope as is the reactionary and equally self righteous attitudes of their critics. As a beautiful counter balance we have the reaction of Philomena who has experienced the indignity of being treated as a “sinner” who gave into ‘her carnal desires’ coupled with the forced removal of her three year old child by being coerced into signing away her parental rights. The intriguing response from Philomena is not the seeking of revenge. She does not want the perpetuators punished; she is simply seeking to find out what happened to Anthony her son fifty years after his birth. Regardless of the indignity inflicted on Philomena by the Catholic authorities she still continues to practice her faith in a devout and committed manner.

Philomena reveals her circumstances to her daughter from a subsequent marriage and declares her secret desire to find her son. Her daughter in turn through a chance meeting recruits an ex BBC journalist and Labour government advisor Martin Sixsmith, played by Steve Coogan. He is in need of work and an editor urges him to assist Philomena and to write a ‘human interest’ story rather than some dry Russian history research that he is planning to do.
Martin is not fully convinced that he wants to have any part of this until while drinking in a pub in the locality of the convent in which Philomena gave birth he is provided with information by a young bartender. It appears that the reason the convent has no records of the adoption activity is that the nuns deliberately destroyed all the records by burning them. The bartender further suggests that the convent received a thousand pounds for each child sold to American couples. If that was not enough Martin was also aware that the young unmarried mothers had been put to work in a laundry for virtually no pay while being treated like slaves.

Martin through his work at the BBC has many contacts in the United States and through these contacts he searches the passport records to discover that Anthony had been adopted by Dr and Marge Hess who renamed him Michael. Michael had studied law and had become a senior official in the Reagan administration and served the Republican Party with distinction. Martin also realises that he actually met Michael when he was a journalist with the BBC while covering the news in the US. Martin also discovers that Michael was a closet homosexual and his long-term partner is Peter Olson. Michael had unfortunately died of AIDS nine years previously.
Armed with this information Martin informs Philomena of his findings and her initial reaction to this news is one of sadness that Michael was not able to be open about his lifestyle, because of his position in a political party, which at that time condemned homosexuality. Philomena although upset at not being able to meet her son as an adult wishes to meet the people who did know him.

The first person they meet is a woman known as Mary who had been adopted with Anthony/Michael from the same convent in Roscrea Ireland. Mary is able to tell Philomena the whereabouts of Michael’s long-term partner, but cannot tell Philomena what she most wants to know which is, ‘did he ever seek to find his birth mother’?

The initial approach to Michael’s partner Peter by Martin Sixsmith, is met with resistance, but he finally he agrees to meet Philomena after she makes a personal plea for his help. Peter is able to tell her that Michael has always wondered about his birth mother and that he had actually visited the convent in Ireland in an attempt to make contact with her. Unfortunately the nuns had lied to him saying that they had no record of Philomena’s whereabouts and had no contact with her. Michael’s life is dreadfully cut short by his AIDS condition but his dying wish is to be buried at the convent with a headstone stating who he is in the hope that Philomena will find it.
Martin and Philomena return to the convent where the nuns continue to deny Philomena the information she seeks regarding Michael’s grave and his last days. In a final scene Michael confronts a senior nun, Sister Hildegarde and in a dramatic and poignant scene demands she explain why she had denied Philomena access to her son and further lied to her son regarding knowledge of his birthmother’s whereabouts. In this scene the aggrieved person is not Philomena as one would expect, but Martin the journalist who rounds on this elderly nun and demands she make an explanation of her behaviour. The nun testily answers that Martin is not her judge only Jesus will judge her and Philomena had relinquished her right to justice through her sin of fornication. The nun is clearly unrepentant and it is this that triggers an outburst from Martin when he tells the nun that if Jesus had been present he would have tipped her “out of her F—-g chair”. The dialogue and acting in this scene is transfixing, but it is Philomena who comes to the nun’s rescue when she tells Martin that his anger is really a waste of energy and she tells him to examine himself, because the anger is all consuming. Philomena doesn’t want to end up hating anyone and at this point she turns to Hildegarde and exclaims, “I forgive you”. The nun shows no recognition that she needs to be forgiven but it is important for Philomena to utter these words.

An analysis of the message
Throughout the film Martin and Philomena present two quite contrasting views on the value of religious adherence. Even though Philomena has suffered rejection and condemnation from the Order of Catholic Nuns it does not deter her from her belief in the sacred presence of God found in the ordnances of the Catholic faith. Whereas Martin is angry at the self-righteous deceit that he has discovered in the brutal and guilt-laden treatment of young unmarried mothers, one who had died in childbirth aged fourteen years. Early in the film Martin declares that he is a lapsed Catholic who no longer believes in a God. The respective positions of Philomena and Martin add significantly to the message of the film.

Each of the major characters continues to question their particular religious viewpoints and these become vital scenes in the film. I was particularly taken by the scene when Philomena goes to make confession whilst in the United States. The painfulness of this scene is palpable, because she cannot say confession. The reason being she has nothing to confess. Earlier she has told Martin that having sex as a teenager had been a wonderful experience, quite unlike what she had been told and that she never regretted it. She explained it as a sense of ‘floating free.’

During the confessional scene the priest offers her forgiveness in response to her silence, but the telling moment is that as she is leaving the church she does not use the holy water just inside the door to bless herself. Martin who is witnessing her leave the church stands watching the bowl of water well after she has left the church as if to say, “Is she questioning her faith?”
The film raises for me the question, ‘how then should we approach our events of life?’ Should we be like Martin who wants to right a wrong and sees the injustice of the church going almost unchallenged? Or should we respond like Philomena who doesn’t want to end up consumed by anger as is Martin and in her offer of forgiveness is saying to the church through Sister Hildegarde you have not won there is a faith that is life enhancing and not a guilt ridden life–destroying existence.

However watching Hidergarde’s expression when Philomena offers forgiveness I did not see any recognition that she was feeling guilty and filled with remorse for her attitude and actions regarding Philomena and her son. It also reminded me that here in Australia we have witnessed the Catholic Church hierarchy showing self-righteous indignation when being called to account for it’s deliberate cover up of the many instances of Child Sexual Abuse. Will it take the anger of someone like Martin Sixsmith to confront the church with it’s errant behaviour before there is any admission of guilt for what has occurred? How many times have the authorities of the Church claimed that they are responsible only to God or Jesus for their behaviour, and not to the community in which they live. As if they have been ordained with some special wisdom that prevents them from being accountable to the wider community.

The argument given by Hildegarde that she is responsible only to Jesus for what she has done again raises the issue that the church has seen itself above the law and responsible only to some sacred presence. A number of my friends in the Catholic Church will tell me that they can experience a special relationship with the sacred in the Mass and that I as a ‘Progressive Christian’ cannot experience this relationship; because my rational thinking denies me an understanding of the awesomeness of God. In the words of Paul Keating many Catholics give the impression that they have a ‘divine guidance’ that is unavailable to those who are not of the Roman faith. I wonder if this is the very attitude that has allowed such abuses to occur, particularly when people place themselves above common law. Surely the compassionate God that has been revealed in the person of Jesus would claim that we have a responsibility to our fellow human beings, because when we cease to care for our fellow human beings we cease to care for the sacredness of a divine presence.

In the final scene Martin and Philomena find the headstone that Anthony/Michael was hopeful his mother would discover. While standing at the graveside Martin out of respect for Philomena and perhaps as a result of being chastened for his anger tells her he will not publish the story. Her response is a surprise when she tells him that she has changed her mind and that the story really does need to be told.

I am sure I am not the only person who is grateful to Philomena for changing her mind.

John W H Smith

oOo

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Who is Jesus for us today?

Sermon preached by Rev Dr Noel Preston last Sunday.

Psalm 23. and Luke 4. v. 16- 21; 9 v.18 – 21

We are here today because of Jesus of Nazareth – that is the simple fact. So who is this Jesus, the one who traditional Christianity has named “the Christ”, and the “second person of the Trinity”.

I want to preach about brother Jesus today because, more than any other, his life has influenced mine and the lives of others who have most influenced me. In fact I have a memory that when I was a seven year old I went to my father and said, “I want to give my life to Jesus.” That commitment remains. (though my understanding of it has evolved over a further 70 years)

I have another reason: I made a deal at Christmas time with my teenage grandson, who rarely goes to church, that I would try to preach a sermon for him which conveys who Jesus of Nazareth is and what he is to us today.

If we are to understand Jesus, we must situate him in his time. He lived in a period when the Roman Empire controlled his home country. Actually, he was probably known as “Joshua” in his time. The name we give him is the result of Graeco-Roman influence. He was a Galilean. And Galileans were simple folk. He was not a Christian. He never read the Christian Scriptures. He read the Hebrew Scriptures, and developed his faith from them.

Apart from the Christian scriptures the only historical record of him is found in the work of a Roman Jew historian named Josephus. Nevertheless, his impact on history has been profound and his message has been a saving grace to millions.

As far as the detail of his life, our knowledge comes initially from the Gospels according to Matthew, Mark, Luke and John. The account attributed to Mark, was the first written, some decades after Jesus’ death. Inspired as Mark’s Gospel is, this and the other versions of the Gospel, rely much on fallible human memory and oral story telling.

Nonetheless, as our Gospel readings today reveal, Jesus himself went through a gradual process of self-discovery. Our second Gospel reading describes Jesus sounding out who his disciples thought he was. In the other reading from Luke we heard how : At the outset of his ministry in the Synagogue of Nazareth he chose a significant passage from Isaiah – his mission statement if you like – I am here to give sight to the blind, free the oppressed and bring good news to the poor. As that mission unfolded, apparently titles like “son of man” and “son of God” were used of him.

In my lifetime, there have been many commentaries on who Jesus is for us today. Scholars have done much detailed analysis on questions like –
who did Jesus himself think he was?
Or, how are we to interpret the miracles recorded in the Gospels?
Or, what do we really know about his birth and the stories we recall at Christmas time?
Or what is the meaning of his cruel death?
Or, how are we to understand the Easter faith of the disciples who declare his Resurrection?

It wasn’t until the late nineteenth century that biblical scholars began applying the blow torch of historical criticism to the Gospels. A German biblical scholar by the name of Albert Schweitzer (who, incidentally, was one of Europe’s finest organists) published a book titled The Quest for the Historical Jesus and that scholarly quest continues today.

And the Jesus story keeps being told by endless and various story tellers. When I began my ministry there were the musicals, Jesus Christ Superstar which made Jesus a rock star and Godspell popularizing him as a clown. Then there was Monty Python’s irreverent Life of Brian which had a measure of truth in it, and would’ve had the real Jesus laughing in his grave I’m sure. In a way these pop culture presentations have humanised Jesus by correcting what I call the dehumanising of Jesus. This “dehumanising” happens through idolatrous beliefs and practices which make him half-human and half divine, a process which was underlined by the Nicene Creed adopted in the 4th century AD. The writers of the Creeds may have lost touch with Jesus of Nazareth and his early followers who were known as “followers of the Way”. Jesus never said, “Worship me” but he did say, “ Follow me.” Of course, it is much easier to worship him than follow him daily.

Reading the traditional Creeds today, you may conclude that they lose sight of the life Jesus lived and what he taught. The language they use attempts to make him someone to worship rather than a brother who is “Saviour and Lord” – He is my Saviour and Lord because he exemplifies and calls us and empowers, to be the best that humanity can be, by living a life of unconditional compassion.

Thus far, I have tried to give some background as to how I answer my grandson’s question : “Who is Jesus for us today?” But there is more to tell.

FIRST A STORY. I have a fellow retired minister friend with whom I was talking recently about this topic. I mused with him. “Some of the supernatural elements which do not fit 21st century knowledge, like the Virgin birth and the Ascension into heaven, have kept the Jesus story alive over the centuries. If we strip the story of these parts, how do we keep the Jesus story alive today?” Instantly Bob, whose mind is burdened by Parkinson’s disease, said: “We keep it alive by living it.” (Repeat)

I have a book by a South African Catholic priest, Albert Nolan, which I have found very helpful. Called “Jesus today”, it explores Jesus’ spirituality, how his mind and spirit were nurtured in the intimate relationship he had with the One he called, in his language, “abba”, a word which means “father”.

Nolan’s opening sentence is challenging: On the whole we don’t take Jesus seriously – whether we call ourselves Christians or not.

I have to confess that’s true for me – the demands of discipleship can be overwhelming – remember the story of the Rich Young Ruler ‘Go and sell all you have and give it to the poor and then come and follow me’! What of the Sermon on the Mount (Matt 5) where Jesus teaches us to love even our enemies. Or, if we took seriously the parable of the Good Samaritan or the Prodigal Son, what a conversion that might involve!

Nolan interprets Jesus as a deeply mystical prophet, one who had a special relationship with his abba, his God experience, the intimate father, whose love was boundless. That relationship is the secret of his extraordinary life – and death: A Love that has no limits. So intimate was the relationship between Jesus and his abba that about 100 years after his death, the writer of John’s Gospel has him saying “I and the Father are one.” Jesus’ abba relationship was expressed in his friendship with the downtrodden. He practiced inclusion not exclusion in relationships. He lived by a sense of oneness with all. He empowered others to see through religious hypocrisy and stand up to the abuse of power in the Temple or by Roman overlords. Though he was radically critical of his society, Jesus never blamed, accused or condemned any individual person but his attitude to people labeled ‘sinners or outcasts’ was strikingly different from that of other religious leaders.

Jesus of Nazareth is a breakthrough in human history calling us to be truly human.

Of course no account or interpretation of Jesus the Christ is complete without engaging with the fact and the meaning of the end of his life. The Crucifixion of Jesus is the climax of a life lived so close to abba that the dereliction and abandonment of those cruel hours demands explanation.

But the explanation consistent with the Jesus I have tried to describe is not one about a sacrifice for our sins to placate a god who doesn’t sound one bit like Jesus’ abba. No, the meaning of the Cross is that it is the culmination of a life which challenged the powers that oppress the downtrodden through the costly way of compassionate Love. This demonstration of LOVE to the bitter end means that the cross cannot be the end. So it is that his followers, then and now, claim the realization by faith that Jesus’ life is not extinguished by a burial. But, his followers must learn that the significance of the Cross is that it must become OUR CROSS.

Jesus becomes the one who never goes away, who meets us today, who invites ongoing interpretation of the relationship of our life to his, whose challenges to us may change, but who persists through history as a challenge in all times and cultures. He does not go away; he keeps invading our lives, our society – so, it is not atrivial question to ask, “What would Jesus do ?” “What is the Jesus way of handling this matter in our time?”

I mentioned Albert Schweitzer earlier, the author of a ground-breaking theological treatise, “The Quest for the Historical Jesus”. I also said he had fame throughout Europe as a musician. The real story about Schweitzer’s quest is that in his thirties, his life changed direction. He came to the conviction that Jesus is to be known and followed in deeds not just words, costly deeds for the needy . So he took up medical studies and became a Doctor and spent the rest of his long life as a missionary Doctor in Africa.

In the final paragraph of The Quest he prefaced this change in discipleship:
He comes to us as one unknown, without a name, as of old, by the lakeside, he came to those who knew him not. He speaks to us the same word, “Follow thou me” and sets us to the tasks he has to fulfill for our time. He commands. And to those who obey, whether they be wise or simple, he will reveal himself in the toils, the conflicts, the sufferings that they shall pass through in his fellowship, and, as an ineffable mystery, they shall learn in their experience, WHO HE IS.

SILENCE – your response

Noel Preston 13th January 2019

oOo

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The UCA and the National Redress Scheme

In December 2018, the Uniting Church in Australia provided the Federal Government with its application and supporting documentation to participate in the National Redress Scheme for people who have experienced institutional child sexual abuse.

The Church’s national council the Assembly submitted information from all six Uniting Church Synods to be covered through the UCA’s participation in the Scheme to the Department of Social Services in Canberra.

The submission followed months of work in cooperation with the Department and Uniting Church bodies across the country.

In that time the Church has established a national vehicle for dealing with redress claims for survivors of child sexual abuse.

The Department will advise in due course when the UCA will be an operational member of the NRS.

President Dr Deidre Palmer has affirmed the Uniting Church’s commitment to the National Redress Scheme and acknowledged the pain caused for survivors, who are waiting to access redress through the National Redress Scheme.

“For those who might have been concerned about our commitment, please be assured that we are working to make amends and to ensure that our Church has a strong and robust culture of child safety that empowers children and adults in our care.”

“For anyone who was abused in the care of the Uniting Church, in our churches, schools or agencies, I’d again like to apologise sincerely. I am truly sorry that we didn’t protect and care for you in accordance with our Christian values,” said Dr Palmer.”

If you need support, please contact the following 24-hour support services:

Lifeline 13 11 14
Suicide Call Back Service 1300 659 467
Kids Helpline 1800 55 1800
MensLine Australia 1300 78 99 78

oOo

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Death of John Bodycomb

We have learnt of the loss of our friend Rev Dr John Bodycomb.

Dr Val Webb, theologian and author, and friend of John had this to say:

So sad to hear of the death yesterday of Rev Dr John Bodycomb, Melbourne. John’s career in sociology, academia, church growth and pastoral care over half a century and his provocative challenges to the church at large have inspired many. Only last September, his latest book was published “Two Elephants in the Room: Evolving Christianity and Leadership”. Sympathies to his wife Lorraine Parkinson and their families.

As a contributor and friend of the UC Forum, we have valued his insights and experience and his huge contribution to progressive thinking. His works stand as continuing reference points for those wanting to take religious professionals into a new era. In his own words – My fear that we were programming men and women for failure – according to a model that belonged to another era…..

He has challenged many and influenced many more with his big question – In a world where we know we are seven million miles away in space from where we were this time last week, and in a universe nearly fourteen billion years old, what ever do we think we mean by the formula G-O-D?

I hope that we can continue to ask this question and openly do what John did – question the many assumptions that have not been challenged effectively. In that way we will be paying our respects to a great man.

[See an earlier post for details about his last book published in September.]

Paul Inglis 14th December 2019

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Pastoral Letter from the UCA President

Pastoral Letter – Post Fifteenth Assembly Update

To all Congregations and Faith Communities

Dear Sisters and Brothers in Christ,

Greetings in this new year, that brings fresh opportunities, as we serve Christ together as the Uniting Church in Australia. I am greatly encouraged by the ways the Uniting Church is engaging in mission and exercising ministry through our local churches, Presbyteries, Synods, our Agencies, schools and the Assembly.

On this Sunday the 13th of January, six months will have passed since the members of the Fifteenth Assembly gathered in Melbourne to discern prayerfully the national priorities and directions of our Church.

Decisions of the Assembly
During this time, members of Synods, Presbyteries, Congregations and Faith Communities have heard about and discussed the decisions we made in Melbourne. In many parts of our Church, our members are living out the hopes and vision that relate to our decisions on domestic and family violence, sovereignty of First Peoples, care for creation, access for people with disabilities, and support for seasonal workers.

Our Decision on Marriage
In respect to our recognition of two statements of belief on marriage, there have been a variety of responses. Across our Church, there are many people who have embraced the decision as a wise way of moving forward as a Church, respecting the different views we hold on marriage, and giving freedom to Ministers and Congregations to hold to a view of marriage, that they believe is faithful to the Gospel of Christ. Leaders in our Church have journeyed alongside those Uniting Church members, Congregations and Presbyteries, who have difficulty in living with the decision of the Assembly.

In 2009 an additional Clause 39 (b) was approved by the Assembly, which allows Presbyteries and Synods to ask the Assembly to reconsider a decision it has made.

Clause 39 (b) of the Uniting Church Constitution states:

(i) If within six months of a decision of the Assembly, or its Standing Committee, at least half the
Presbyteries within the bounds of each of at least half the Synods, or at least half the Synods, notify the President that they have determined that in their opinion

• a decision includes a matter vital to the life of the Church; and
• there was inadequate consultation prior to the decision

the President shall notify the Church that the decision is suspended until the Assembly has undertaken further consultation.

Six Presbyteries chose to exercise their right to notify me as President, that, in their opinion, the matter was
“vital to the life of the Church and there was inadequate consultation prior to the decision.” There were five
Presbyteries in Queensland and one Presbytery in the Northern Synod. On Saturday the 5th of January 2019, the Presbytery of South Australia met, and decided that the majority of members did not support the proposal that the Fifteenth Assembly marriage decision was a “matter vital to the life of the Church and there was inadequate consultation prior to the decision.”

This means that the threshold for the suspension of the Assembly decision has not been reached.

As a result, the Assembly decision on marriage stands, and will continue to be lived out in our Church, in various faithful expressions.

At this time, I would like to acknowledge with deep gratitude, the many Uniting Church members who have listened to one another with open hearts, and who have entered into challenging conversations, as you have responded to the Assembly decision and what it means for your particular community – and in many cases for your families and friends.

During this first six months as President, I have had many opportunities to meet with Uniting Church members, Congregations, Presbyteries and leaders of National Conferences and listen to their concerns and their hopes for our Church. Some of our conversations have focused on Assembly decisions, including our decision on marriage. Our broader focus has included the ways we can witness to God’s reconciling love, which is beyond measure and has power to transform people’s lives and the life of our society.

I know that there are Uniting Church members who have been hurt and have felt distress – either by the decision on marriage, or the possibility of the suspension of the decision. Let us remain conscious in the weeks and months ahead that this is a time for us as a Church to pastorally support one another, to act compassionately toward one another, and to hear Christ’s invitation to love each other, as Christ loves us, with grace, healing and hope. This call for us to love as Christ loves is at the heart of God’s mission.

A Prayerful and Loving Community

After the Fifteenth Assembly, I noted that I was proud of the way our Assembly members modelled a loving Christian community, by holding together and caring for each other as they exchanged strongly and faithfully held views from different theological and cultural perspectives.

In the months ahead, I pray that we will reflect the marks of the Christian community that Paul speaks of in his letter to the church in Philippi: “encouragement in Christ, consolation from love, sharing in the Spirit, compassion and sympathy.” (Philippians 2:1-3).

I invite you to pray for the Uniting Church, and for each other, that we may faithfully embody the Gospel of Christ in all we do and say. I have included a prayer for our Church, that I invite you to pray in your congregations and faith communities.

May we all know God’s abundant grace and liberating hope as we seek to journey together, shaped by God’s reconciling love.

Grace and peace.

 

Dr Deidre Palmer
President
Uniting Church in Australia Assembly

11 January 2019

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Confessions of a Saboteur and Subversive Agent of the Jesus Liberation Movement.

Today I have decided to confess that for the last sixty years I have been a covert subversive revolutionary for the outlawed organisation the Jesus Liberation Movement, (JLM). I was recruited to this organisation in 1956 at the tender age of 16 years with the promise that I would become a vital agent of change for this revolutionary body. The liberation movement was aimed not only at liberating people controlled by internal and external forces, but to insure that the Spirit of Jesus our founder was also liberated to be a continuing influence in the world and not controlled by any one person or body. So often we hear Christian church leaders and state and national politicians falsely claiming allegiance to the Spirit of Jesus by calling themselves Christian, but they are proclaiming their own message about Jesus rather than his message about living graciously with a commitment to social justice for all people. These leaders, by their actions and words have demonstrated that they are morally incoherent, because they are more concerned with gaining personal power than empowering others. It is their actions that belie their words. The true spirit of the Jesus message must be once again established in the community.

Prior to this decision, I had been oblivious that for many years, my mother, who persistently encouraged me to believe that the world in which I lived could be a better place, had subjected me to an initial grooming for this role. She had encouraged me to believe that all people should be afforded the opportunity to develop their full potential and that it was possible to establish a more socially just and financially equitable society. Further, she insisted that we could not leave these tasks to others, that we all had a responsibility to ensure these were not simply hollow words, but through our own endeavours we could make this a living reality.

I am now aware that even as a small child my thoughts and actions were being formed and even manipulated by my mother who encouraged me to look for the best in people and to do whatever I could to help them to achieve their full potential. She also encouraged me to read the subversive literature of Hugo, Tolstoy and Dostoevsky. However, the impact of this indoctrination only became significant when at the age of sixteen, I came in contact with the JLM it was here that my mother’s grooming in my early years began to blossom.

It was explained to me at the time of my recruitment that the revolution to which I was being called, as mentioned earlier, had in fact been operating for nearly 2000 years and that many organisations such as national Governments and the Christian Church had attempted to destroy it. They had subtly pretended to adopt its principles whilst all the time undermining its authority by watering down its principles, beliefs and practice. The major task of the true revolutionary was to smuggle the influence of the JLM not only into the Christian Church and the administration of civil government activities but in fact into all aspects of living. I was given strict instructions to operate covertly, for fear that as soon as people realised what my true mission was they would pretend to support it with the prime purpose of emasculating its power.

It was made abundantly clear to me by my mentors at the time of my recruitment that my role was to be a covert one. I was to at all times remain under cover so that the real purpose of my orders could be carried out without detection. It was suggested that I should belong to the organised church as my cover and even to accept a full time working arrangement. It was also made abundantly clear that I should not allow myself to be seduced by the orthodox approach of the Christian Church, but that I should remain true to my commitment to the revolutionary arm of the JLM and all that it stands for. To maintain my true mission goals I needed to continue to remain in a covert operation so as to prevent these from being undermined.

My reason for coming in from the cold at this time is to reveal, in the life I have left to me, what my allegiance to the JLM has meant personally and why I have given my life to the task of smuggling Jesus into the Christian Church and into everyday living against all opposition. In the person of Jesus I have discovered a human being who has a faith and belief in the inherent goodness of common humanity, and who seeks to offer the opportunity for all people to be liberated from the fears and restrictions placed upon them by the structures of society and their own feelings of insecurity. Our founder, the sage, Jesus of Nazareth, had been quick to point out the dangers to civil liberties of a hierarchal religion and a power obsessed, brutal government.

My role over the years has undergone a process of refinement but the revolutionary zeal still remains. My mother’s encouragement to be an agent of change is I believe stronger today than at any other time in my life. I have tried to assist the people I meet to personally discern that they have the ability to reach a sense of wholeness of being, by recognising the power that resides within them, in much the same as did the founder of our revolutionary movement.
I was carefully taught that the best modus operandi was to alert people to the fact that the power to change was within them, in much the same way that the founder of our revolutionary movement had been able to effect change: this indwelling power he claims is connected by a spiritual force to the great energy of the universe. This energy becomes visible not only through the words and actions of people operating in normal everyday situations but often in a subversive way such as through humour, wit, sarcasm, or exaggeration. Many people who became influential in this movement are unaware that they had become instruments of the revolution. Some of the greatest exponents of liberation would not be able to raise to consciousness the reasons for their behaviour, which in no way demeans their efforts.

My coming out will not deter me from continuing my mission, as it has now become a vital part of who I am and what I have become.

Viva la Revolution.

John W H Smith
February 2018

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The Future Spiritual Community

The Future Spiritual Community – John Wessel

22nd September 1932 – 29th December 2018

[Presented to the Gold Coast SoFia Conference, 2012]

Yesterday, Karen Armstrong spoke about the urgent world wide need to establish a Charter of Compassion. Today I intend to present a practical way that Future Spiritual Communities can become agents to make this Charter a reality. I want you to be courageous enough to-

IMAGINE – WE CAN CHANGE THE WORLD

Gretta Vosper in her book With or Without God says

“When we allow the progressive scholarship of the past century to challenge us to reconsider the foundations of our faith, we find ourselves left with an enormous task: constructing something viable to replace what we find to be no longer working”

We who have gathered have entered a process of walking with a group of people, however slowly, toward the future.

What I intend saying has a Christian perspective about it simply because Christianity is my spiritual home, I know no other. We each inherit our particular faith, along with our language and our culture so then that particular faith becomes ‘right’ for each of us. However, I believe what I have to say is also applicable to all religions because all future spiritual communities will have to take into account the modern social and cultural context in which they must work.

I believe that the church has not come to grips with, or has understood the effects that post-modern cultural change is having of the thinking of modern people. By clinging to the past we not only lose sight of the present but we fail to allow the future to be born.

Hugh Mackay – a well know social annalist has said – “the cultural shift is so radical that it amounts to the discovery of a new way of thinking…. a new kind of change is taking place in our society… we are at a turning point… these recent changes have affected Australia’s’ view of life and religious faith in a very profound and irreversible manner”

A whole new way of presenting the Christian story will have to be developed if it is to make sense to our modern world.

The traditional package we offer to this new world came out of a completely different culture and world view and is no longer adequate to deal with the challenge of this age. Religions have always been based on the human search for meaning. The central question for all religions is, “What do humans want?” In Christianity the traditional answer has been salvation from sin.

When we reply today to the question “What do humans want?” with the above answer, we find it is an answer that only a few are seeking and for the majority it has little meaning. Modern culture wants to find harmony and liberation; wants to find some wisdom for living in the here-and-now, in an otherwise religion- less world.

We are living through what may be the greatest time of change in Christian history. All institutions, political, secular and religious, are being questioned.

Bp. John Spong says: – I believe Christianity is in deep decline because it cannot bring itself to face the fact that the presuppositions on which our faith story was erected in the past are today no longer self-evidently true or even believable. We are living through a cataclysmic transition from the presuppositions by which we once lived – and have no idea how to tell our faith story in terms of the emerging world view for which our religion of yesterday has no relevance. So churches are dying. Church’ business as usual’ is a prescription not only for disaster, but for extinction”.

What have all the above statements been saying? They have clearly said that because of globalisation which had its birth following the Second World War and in the light of our now pluralistic world, along with many other issues, there is an urgent need for all religions to implement some radical change from within.

The spiritual community of the future must not be based upon what we believe so much as on how we live. It must be a pathway we walk, a journey we take, into the Divine Presence; a journey of connection with people, not just about ideas and dogma which too often divide. It must therefore proclaim a new concept and understanding of “Incarnation”…..What do I mean?

In his book “Eternal Life” John Spong says “ if we read John’s Gospel through a mystical lens we see that his story is not of a divine life invading the world, as we have been accustomed to reading it, but a portrayal of Jesus as a human being having a relationship with the holy – an inseparable unity. “I am in the Father and the Father is in me.” What this means is that the time has come when we need to define humanity –®
as that in which the life of the Divine lives,– define
human love as that through which the Divine loves- and how in humanity
the being of the Divine is made manifest in the world.”

This means that the Divine is not met beyond life but at the very heart of life. Therefore the task of any future spiritual community becomes no longer that of clinging to creeds and doctrines that are based on a dated world-view that is bound by the idea of an external theistic deity: the task of such a community is to seek a humanity in which the divine is part of, and indeed, at the very heart of what it means to be fully human.

To walk in Jesus’ footstep is to be conscious of the indwelling of the Divine Presence in all people. This then will direct and influence the way we live,… how we relate to others,.. and to the world at large. Thus our presentation must teach and live the Way of Jesus – as follows.

First, Unconditional love is an important aspect for any New Community. Unconditional Love. Think about what ‘Unconditional’ means.

Then, if love matters in our personal lives, we must also find ways to give love expression in the public and political arena. That is, in the justice of political systems; systemic justice. Such love is grounded in the interconnectedness of all life

Secondly the New Story must break down all barriers that divide. Read the Gospels and you will clearly see that Jesus broke down so many of the religious and cultural barriers of his time- this was important for him, it must be important also for us. However, from the time the Creeds were formulated they have created division and barriers, both within the church itself and beyond.

Coupled with this, and part of the breaking down of barriers, any future spiritual community must eradicate prejudice in all its forms by the way all of its people think, speak and act.

And Inclusiveness is a keystone that needs to be central in any New Story. (e.g. The stories of the Good Samaritan, of Jesus eating with the tax collectors, his touching lepers, and his conversation with the woman at the well.) All are about inclusiveness.
If you think about it, for some to be “Chosen” means that there are others who are ‘unchosen’ (excluded). This can have no place in any future Spiritual Community.

Jesus early followers were known as followers of The Way. This Way was a way of life…. Jesus called his followers to interact with their world with peace, compassion, respect, tenderness, grace and justice.

Any New Story needs to stop concentrating on the after-life, on judgement and the rescue role of Jesus and face the spiritual and practical needs of this life. It needs to help all people find LIFE, life in all its fullness in the here-and-now. It will need to teach people “how” to live and NOT dwell on ‘what” to believe. It must encourage people to walk, every day, within the divine Presence.

Jesus followers felt that the Divine Presence was part of who Jesus was and now that same Spirit was calling them to give expression of its presence in their lives. Humanity was seen as the vessel in which the divine lives and loves. That is what has been lost and it is that which must be experienced anew in any future community.
The challenge that confronts all religions today is a practical one. It calls me, as a Christian, to actually live my understanding of what it means for me to follow the Way of Jesus. But, I cannot do this alone.

This brings me to my final point.

This Way of life that I have described was what Jesus meant when he spoke of The Kingdom of God. This phrase appears 140 times in the four Gospels. Thus, for Jesus, and the gospel writers, this phrase embodied a concept of primary and foundational importance and perhaps was the very core of his message to the world.
He had lived his whole life in bondage to an occupying, dominate power. Israel knew many dominate powers during its history. His followers would have clearly understood the difference between dominate kingdoms and that of Jesus’ “Kingdom of God.”

It involves giving who you are and all you have completely, wholly away to something greater than yourself. The Divine Presence is at work in each of us, in you and me and yet, there is also a cosmic reality about it that no longer rests on the narrow association with any one religion.

At a gathering in Brisbane where Lloyd Geering was the guest speaker I had the opportunity to ask him what his vision was for the future church. His reply was “The Kingdom of God”. I did not immediately understand what he meant until I read his book, “Christian Faith at the Crossroads”. In it he explained that the Old Testament and the Jewish faith did not look for salvation in another place called “heaven” which was beyond earth; it looked for the Kingdom of God to be established on Earth (when the Messiah would come.) Jesus would have known this, he was a Jew, a man of his time, so when he spoke about the Kingdom of God he was teaching and living an example of what the Kingdom will look like when we humans live in such a way as to make the Kingdom come, here on earth.

For 2000 years, because of the Gentile influence, we in the church have got it wrong. We have placed the emphasis in the wrong place. We have allowed the dualistic concept of natural and supernatural – of earth and heaven – to blur us from hearing what Jesus was saying to us.

He was pleading with us to actually live in such a way as to enable the Kingdom of God to be experienced here on earth. He saw that the Kingdom can be a present reality. It is not a future hope to be found elsewhere as was developed by later Gentiles.

The concept of the Kingdom of God is not clearly understood in modern Australia. We do not live under, nor have ever lived under, a dominate king, so to use words that capture Jesus concept and place them in a modern context, I want to alter Jesus’ wording, as suggested by John Dominic Crossan, and use in its place the phrase The Companionship of Empowerment.(R)
This means that together we are to empower each other to live Jesus dream for the human race.(R) .
As a companion, as a mate, we empower, we encourage each other to:-

Love unconditionally
To rid ourselves of prejudice
To dismantle all barriers that divide
To seek justice for all – both personal and systemic
To respect other people… and our planet Earth
And to live with compassion

Any future spiritual community needs to create an atmosphere, an expectation, a Companionship of Empowerment to ensure that ALL people whoever they are and wherever they live experience abundant life.

We stand today on the edge of a new, exciting journey;
a journey of unknown opportunities and perils;
a journey of yet unfulfilled hopes and dreams

The question is… have we the nerve and the will?

Our choice lies between continuing the spiritual decline that we see today, which is clothed in private comfort and security… and a spiritual greatness where the inner spirit breathes new life and new hope into the world.

You may ask, “Can I do this, can we do this?”
My answer is YES –YES – Why? – Because,

“The K of G is within you”®

All human life is part of who the Divine Mystery is and what it is, and this Mystery is part of who we are and what we are.

As a human being Jesus modelled this generosity; modelled, this new Way of living, which became the experience in others that gave birth to Christianity.(R)

This birth took place when his followers “saw” (realised), after the shock of the crucifixion had passed, that they too could model this Way of Jesus’, by giving who they were and all they had completely, wholly away to something greater than themselves.

Tim Costello recently said,

The Kingdom that Jesus proclaimed involved the transformation of our hearts and minds, our society, our politics and our economics.

If only, that insight into what Jesus meant by the Kingdom of God, became today the motivating force and the Way of life within the modern Spiritual community, as it did with his disciples, Jesus’ dream for humanity would be fulfilled and that Future Spiritual Community would breath NEW LIFE into the world.

Such a community would be the place where we freely and openly reflect and process our life experiences with others, in such a way, that it encourages us all,
empowers us all, to become more compassionate, more loving human beings whose life’s goal is to seek justice for all and thus through whom the love of the Divine Presence becomes known.

I conclude by saying that any future Spiritual Community must seek a global ethic through which salvation is not found in… or confined to… any one set of theological doctrines, rather;

Salvation is to be found in people’s hearts; a salvation that is experienced daily and which governs the way we live and how we relate to all people by showing them respect, compassion and seeking justice.

I may be too idealistic but such a Community, I believe:-

Would indeed be “Good News” for our modern, confused and angry world.

So I invite you to go from this place and simply

ENJOY THE JOURNEY.

oOo

 

 

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John Wessel – a great gift to the progressive spirituality movement.

Sad to report the death of Rev John Wessel.

Rev Bryan Gilmour had this to say to us about John –

This is just a brief summary.

John and Beryl have been close friends since I (as Presbytery Chair/Minister), was involved in his induction into the new merger of Twin Towns, Kingscliff and Coolangatta Churches. We became close friends and kept in touch through the years. He led the opening of new ministries and a new Ministry Complex at Banora Point.

He was always exploring wider aspects of the Christian faith, and after retirement in 1997, continued to expand his spiritual horizons and in early years, led the Gold Coast Sofia Group, probably soon after John Spong‘s first visit to Australia in about 2002. He wrote many articles related to political and religious contentious issues and was one of the Guest Speakers at the Gold Coast Sofia Conference in 2012. I’m attaching that Paper -“The future Spiritual Community” which could be good to publicize again (see next posting).

John was an active community person, having been President and Tour Director of Probus and a member of the local Golf Club.

When ministering at Bradden in Canberra, he was strongly engaged as Chaplain at Duntroon and will be given an RSL Tribute at his funeral tomorrow at the Melaleuca Station Memorial Gardens Chapel at 1pm (NSW Time).

John has been a valued contributor to the UC FORUM. One of his notable papers will follow.

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Genuine Hospitality

Hospitality as a Way of Life

When we say it is our responsibility to offer hospitality to the alien and stranger what exactly do we mean and in particular where does this impetus come from?

Firstly, as Australians our government has committed us to the United Nations Universal Declaration of Human Rights; which defines a refugee as:

“A person who owing to a well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his nationality and is unable or, owing to such fear, is unwilling to avail himself of the protection of that country; or who, not having a nationality and being outside the country of his former habitual residence as a result of such events, is unable or, owing to such fear, is unwilling to return to it.”?

Thus, by simply being an Australian we have a responsibility to ‘refugees’ regardless of our religious beliefs, because our country is a signatory to the “Convention relating to the status of Refugees”. If you like it is our civil responsibility.
When we say that it is our responsibility to offer “hospitality” what does this mean? A simple definition of the term hospitality is;

“The quality or disposition of receiving and treating guests and strangers in a warm and friendly way.”

However, as we are people from a Judea/Christian heritage does this mean that more is being asked of us? In response to this question let us briefly turn to both the Old Testament and the New for assistance in understanding our responsibilities.

The Jewish instructions respecting strangers/aliens pervade all the writings of the OT from the history through to the Torah and the prophets. For example in Leviticus 19:34 we read:
“The stranger/alien who resides with you shall be to you as the native among you and you shall love him (them) as yourself; for you were aliens in the land of Egypt; I am the Lord your God.”

And in Deuteronomy 14:29 we read:
“The Levites, because they have no allotment or inheritance with you, as well as the resident aliens, the orphans and the widows in your towns, may come and eat their fill so that the Lord your God may bless you in all the work that you undertake.”

In Job 31:32
“The Stranger/Alien has not lodged in the street. I have opened my doors to the traveler.”
The New Testament adds an even greater demand on us regarding the stranger/alien or person in need. The most appropriate translation of the English word ‘hospitality’ from the Greek word Philoxenia means a ‘love’ of the guest or stranger. Emphasising that it not just what we do, but how we personally regard the one in need. Our hospitality should be a way of life and an embrace of the other, rather than a simple response to someone in need.

Our response to people in need is perhaps best brought to our attention by the words of Jesus as recorded in the Gospel according to Matthew 25:31ff.

“For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me” v35

And when his disciples asked him, “when was this?”, he responded by saying:
“Truly I tell you as you did it to the least of these who are members of my family, you did it to me” v 40

The charge then is this; we must treat all we meet as if they are a loved one and by responding with love we are responding to the Spirit of Jesus.

It is not only in the words of Jesus, it is also in his actions that we understand the importance of a personal response to others. For example Jesus practices “Open Commensality” or more simply open table; where everyone is invited to share the meal with equal status. The stranger is not simply tolerated, but respected and is welcome at the table.

If we follow the actions of Jesus then that we become in Dom Crossans’ terms, ‘companions in empowerment’ because as the story of Ruth illustrates it is through her steadfast loyalty that the offer of love and acceptance from Naomi is returned in even greater measure, when Ruth proclaims:
“Where you go I will go; where you lodge I will lodge; your people shall be my people and your God my God” v16

Ruth was an outsider she was a Moabite, or in today’s terms she was one of ‘them’, but Naomi needed her for the completeness of her character as much as Ruth needed Naomi for the fulfillment of hers.

Is it possible that we need the stranger more than they need us? As Henry Nouen in his book “Reaching Out” suggests, hospitality is about offering a safe space where the stranger can enter and become a friend. Hospitality is not designed to change people, but to offer a space where a relationship can take place.

So the challenge to us as people of faith is clear; genuine hospitality is a deeply personal commitment to love the stranger. It is not some act we perform, but something that defines the people we are by the way we share our lives.

Hospitality then is a way of living life and living it more abundantly by sharing not only what we have but, who we are.

John W H Smith
December 2018

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UCA holds onto principles of inclusivity and diversity

So, what just happened? (An Explainer, Updated)

The last six months in the Uniting Church has been something of an intense roller-coaster, revolving around the issue of marriage. Our processes are somewhat idiosyncratic and, as events unfolded, matters came down to a rather arcane provision in the UCA Constitution.

I offered An Explainer about this process some months back. In light of more recent events, here is An Updated Explainer.

1A. On 13 July 2018, the 15th Assembly decided that Uniting Church ministers are able to conduct the weddings of people of the same gender. Assembly did have a proposal before it at that time, declaring that changing our understanding of marriage was a matter that was “vital to the life of the church”. This drew on a provision in the Constitution in Clause 39(a), which provides that On matters which, by a two thirds majority vote, the Assembly deems to be vital to the life of the Church, the Assembly shall seek the concurrence of Synods and/or Presbyteries and/or Congregations as the Assembly may determine.
1B. At that same July 2018 meeting, Assembly decided that the matter was not “vital to the life of the church”. Assembly Standing Committee subsequently approved an alternate order of service for use in marrying “two people” (with gender not specified), and since late September, Uniting Church ministers have been conducting marriages where the couples are of the same gender.

2. Since July, Presbyteries have been considering the matter. Some Presbyteries have considered that the decision of the Assembly did include “a matter vital to the life of the church”, which requires the Assembly to suspend the decision and undertake further consultation.
This in accordance with Clause 39(b) of the Constitution, which states:
(i) If within six months of a decision of the Assembly, or its Standing Committee, at least half the Presbyteries within the bounds of each of at least half the Synods, or at least half the Synods, notify the President that they have determined that in their opinion
• a decision includes a matter vital to the life of the Church; and
• there was inadequate consultation prior to the decision
the President shall notify the Church that the decision is suspended until the Assembly has undertaken further consultation.

3. This meant that if half the Synods, or half the presbyteries in half the Synods, wrote to the President stating that they believe there has been inadequate consultation, the decision would be suspended. The timeframe of within six months means that this runs until 13 January 2019. In October, the General Secretary of the Assembly advises all ministers that there was a possibility that Clause 39(b) might be invoked, and thus, the decision might need to be suspended, pending further consultation.

4. There are six Synods. No Synod asked that the clause 39 process of seeking concurrence be invoked.

5. The number of Presbyteries varies in each Synod. The single Presbytery in WA and many of the Presbyteries in Victoria-Tasmania and New South Wales and the ACT have not considered that this is a matter which needs to be reconsidered. So nowhere near one half of the Presbyteries in these Synods have asked for any further process of consultation.

6. In two Synods during 2018, the threshold of Presbyteries invoking Clause 39(b) was met: by one of two Presbyteries in the Northern Synod and by four of eight Presbyteries in Queensland (North Qld, Central Qld, Mary Burnett and South Moreton).

7. South Australia just has one Presbytery. It met in November 2018 to consider this matter, but the decision of the Presbytery was not to ask for further consultation by invoking Clause 39(b). A notice of a special meeting was submitted at that meeting, and this meeting took place on 5 January 2019, the last day of the season of Christmas. Once again, the SA Presbytery did not support the proposal to request further consultation by invoking Clause 39(b).

As the deadline for invoking Clause 39(b) was six months after the decision (therefore, 13 January 2019), and as no further Presbytery meetings are scheduled to take place in the coming week, it is clear that the threshold of sufficient Presbyteries requesting a suspension and further consultation, has not been met.

So the status quo stands: the decision of the Assembly remains in place, marriages of same-gender attracted people can continue to occur, the President of Assembly does NOT need to issue a notice that same gender marriages must be suspended, and Assembly does NOT need to arrange for further consultation on that decision to take place.

The Uniting Church thus remains faithful to its commitment, as articulated in the Basis of Union. We are, indeed, a pilgrim people. In the process of making this decision, people of the church have met in council to wait upon God’s Word, and to obey God’s will. The decision about marriage has involved so many difficult conversations and challenging moments for many people. The decision of Assembly steps out in a new direction.

I believe that this decision demonstrates how the Uniting Church continues, today, to look for a continuing renewal. In that search, we certainly affirm our readiness to go forward together in sole loyalty to Christ the living Head of the Church. This decision is one that many people believe is a faithful response to what God is today calling the Church to be and to do. It is a signal that we seek to remain open to constant reform under his Word.

Throughout this process, I believe that we have continued daily to seek to obey his will, and to discern ways by which we might confess the Lord in fresh words and deeds. We continue to do that now, in implementing the decision of the Assembly and rejoicing in the celebration of joyous marriages, within the church, of couples of the same gender.

As this takes place, I am certain in holding to the belief that we are not apostate, we have not betrayed our faith. We continue to hold to the essence of the Gospel. The marriages of people of the same gender serve to remind us, in a fresh way, of the grace which justifies [us] through faith, of the centrality of the person and work of Christ the justifier. As our President has reminded us, we are all included in that abundant grace and we look with anticipation to the promise of liberating hope.

We say often that we seek to be “an inclusive church”. I hope that my LGBTIQ friends who have felt so marginalised, objectified, and (sadly) even vilified over the course of the past 18 months (and decades back before that) now feel that they are truly accepted, valued and included within this church.

I hope that together, as a whole church, we might remain faithful to God’s calling to be a fellowship of reconciliation and, in this difficult process and courageous decision, we might see something of the foretaste of the Kingdom which Christ will bring to consummation.

See also https://johntsquires.wordpress.com/2018/07/31/a-diversity-of-religious-beliefs-and-ethical-understandings/
https://johntsquires.wordpress.com/2018/10/20/seven-affirmations/
https://johntsquires.wordpress.com/2018/07/30/marrying-same-gender-people-a-biblical-rationale/
https://johntsquires.wordpress.com/2018/08/30/the-additional-marriage-liturgy-which-allows-same-gender-couples-to-marry-in-uniting-churches/
https://johntsquires.wordpress.com/2018/10/26/marriage-of-same-gender-people-a-gift-to-the-whole-church/

Cheers
John

John Squires
johntsquires@bigpond.com

Rev Dr John Squires is a Minister of the Word in the Uniting Church. He is a former Principal of Perth Theological Hall and is currently in placement in the Canberra Region Presbytery. He was a member of the 15th Assembly in 2018.

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Embracing the Joy of New Discovery

Did you see the previous post? Westar Institute – a new video about its work. Westar is a lighthouse for exploration of Christianity for modern thinkers – but we can all take part in the exploration….

John Smith takes us into a reflection on the notion of looking at, and enjoying, what is new in our learning about Christianity – (as always your comments are welcome – at “Leave a reply”)

I am always fascinated by the verse in the second chapter of the gospel of Matthew where the writer is referring to the response of the wise men. He says that on seeing the star of Bethlehem they were, “Beside themselves with joy.” How often do we become so excited by a revelation or discovery that we are beside ourselves with joy? What is it that excites the blood and sends the pulse racing for us?

Finding new ways of exploring traditional Christianity has become for many an exciting and fulfilling journey. Particularly, for people who have become disenchanted with a dogmatic, fundamentalist Christianity that claims to be the only true pathway to God. Many of these explorers have left the traditional Churches, but are still searching for a spiritual meaning to their lives; these are the people Bishop Spong refers to as the ‘believers in exile.’ They are people who are seeking an answer to their spiritual thirst that is not quenched by the tradition of the earlier Christian church.

There are others who have stayed with the Christian Church, but who have made compromises between what they believe, how they worship and how they act in everyday life. Some will tell you that they are caught in the moral dilemma of mouthing the words of prayers, doctrines and creeds that their intelligence tells them cannot be right. They have become moral pretzels twisted in on themselves, so that there is no longer a beginning and an end. People caught in this web are trying to justify Christianity as the only pathway to God and boxing themselves into a corner, which cannot be defended. Some Clergy have even spoken about living in a schizophrenic state because they are being asked to perform duties that conflict with their personal integrity.

In 2005 I read a book by Jim Burklo called “Open Christianity – Home by Another Road”. Jim was a Presbyterian Minister from Sausalito in California and I met with him in October 2005 after attending a Conference in Santa Rosa. Jim’s book is about the dilemmas being experienced by many congregations in the United States. These dilemmas we have been facing for some years in Australia, dilemmas about how to be true to our faith whilst being constructively critical about our theology and our public and private worship.

Jim suggests in his book that, outdated theological concepts only tend to serve the separate identities of the various faiths and the only way forward is to accept that the Christian church’s organisational structures of the future will need to be different. He says, “… the church needs to break free from its triumphal mission of dominating the planet, putting magnificent sanctuaries in every neighborhood, enlisting lots of members and raising lots of money.” He argues for a church with greater flexibility, more of a movement without walls than an organisation with a more responsive and inclusive theology. Further, we need to accept that Jesus of Nazareth may be for us a gateway to God; but others will find other pathways.

There is no one form for the future church, no one size fits all, in fact there needs to be as many responses as there are needs. Jim particularly challenges the language of the church as in need of reform; he claims that we need to use the language of the day if we are to communicate with people outside the church. When Matthew claims that the tax collectors and the prostitutes will enter the kingdom of heaven before, and instead of the church elders, it is quite possible he is insinuating that we can learn more about God’s love and compassion from those outside the church. We can learn more from those considered to be the dregs of society, than the leaders of our faith community. Matthew also is alluding to the belief that the Jewish leaders of the day are hypocrites. Can these same accusations be leveled at us today?

Perhaps we need to ask ourselves the question, “If the church as we know it ceased to exist would God’s work continue?” What is it that the church adds to our understanding of the society that makes for a better world?

These are the questions that we must honestly face and wrestle with if we are to be followers of Jesus of Nazareth rather than Jesus the Christ. Is it possible that by looking outside the square of traditional Christianity that has in many ways restricted us; we just may find the true soul of God? How compelling to contemplate such a proposition, but also how challenging. Does the proposition of such an exploration quicken your pulse and speed your blood? Are you beside yourself with joy?

OR
Are you afraid of taking away something, which is comfortable and secure, even if it is intellectually untenable?

John W H Smith. December 2018

Note: Jim Burklo’s “Open Christianity” is an invitation to keep the faith but drop the dogma. Many Christian-heritage seekers struggle with conflicted yearning. They value much that the tradition offers. But the church door feels closed unless they accept beliefs at odds with logic and the truth of their hearts. “Open Christianity” maintains that yes, you can leave behind that which has ceased to make sense, and still be very Christian. Burklo’s discussion of complex topics such as “a theology of ‘enough’,” “soulful sexuality” and “the gospel truth” will be controversial–but enlightening. A product of the author’s work as a Stanford chaplain, a Protestant pastor, and an urban/street minister, this book encourages spiritual growth that won’t founder on efforts to believe the unbelievable. (Available from Amazon Australia).

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Westar Institute: searching for the truth fearlessly

Westar Institute — home of the Jesus Seminar — is dedicated to fostering and communicating the results of cutting-edge scholarship on the history and evolution of the Christian tradition, thereby raising the level of public discourse about questions that matter in society and culture.

What is Westar? What does it stand for? Its new video gives an overview of the history, scholarship, and future of Westar.

Go to: Westar Institute

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For the New Year – a positive view from George Stuart

With another new year approaching, we have looked for something encouraging, hopeful and good in humanity to launch our thinking about the future. From George Stuart‘s yet to be published book: Starting all over again…Yes? or No?

So what for me now?
I was very pleased the other day to receive an email which commenced with,

There is nothing in nature like the daily acts of kindness that characterise humanity. We are by far and away the most altruistic of all known species.

There was no identifying sender and no attribution of the quote given. However I thought, “I’m pleased that at least someone can say something good about humanity.”

Having done a lot of ‘faithful questioning’ with this fundamental, I wish to change the emphasis and remind myself of the following injunction as being an appropriate and wholesome attitude to life, even my life.

Finally brethren, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things. (Philippians 4:8.)

I find it very sad that the mantra for the mass media seems to be,

Finally publishers, whatever is false, whatever is criminal, whatever is unjust, whatever is profane, whatever is vile, whatever is corrupt, if there is any scandal, if there is anything worthy of punishment, publish these things. They sell!

My belief is that humans are basically good but, of course, capable of wrong doing in the extreme. As I have previously asserted, God Within gives us all a positive divine dimension. God Within is exposed in a million places by millions of people in millions of unreported human encounters. These loving encounters are sometimes prompted in rebellion to the behaviour of the powerful, when they behave badly, irresponsibly or corruptly.

Many of the expressions of love and compassion occur quite spontaneously, especially in response to some particular and present human need. Recently my wife had a serious fall in a public carpark. When she fell, she chipped a front tooth and hurt one of her knees badly. She was crying and calling out for help. I have never seen her so distressed. Thankfully no bones were broken. Within a few seconds, literally, there were four strangers with us, all wanting to lend assistance. They were able to help and for that, we were very thankful. This example demonstrated to me what just about always happens when someone is in trouble like that. It is ordinary and probably that is why it never gets into the TV news. It’s not sensational. Thank goodness it’s ordinary. It happens all the time. Little people keep love alive.

Why do I think that humans are basically good? It is because I believe that God is inherent in all life, within in a way that human-beings can experience, appreciate and respond to. This God dimension, I suggest is not dependent on adherence to any particular set of creeds or beliefs, not especially evident in religious people, not the prior possession of any particular human group or culture, but universally inherent. Human goodness, the God dimension of humanity is exposed, expressed and seen whenever love and compassion are lived. There is a lot of evidence to suggest that humans are spontaneously good and concerned for one another. I believe it is the millions of little people who produce this evidence. Why are there so many voluntary organisations which depend totally on the good will, support and effort of ordinary people?

In his last essay, Steve Jobs, before he died, wrote,

There is a big difference between a human being and being human.(1)

He is using the word ‘human’ in a positive sense and I think he was affirming that goodness is at the basis of humanity. I agree. He is implying that to be ‘human’ is to be good.
I am certainly not saying that humans are in no need of forgiveness and reconciliation, but I am saying that this is not the whole story, as is suggested to me by the early Genesis stories and the hymns I am constantly requested to sing in church services. In my lyrics below, I suggest there is a praiseworthy side of humanity. So much spontaneous love and concern as well as premeditated love and concern is shown by human beings to other human beings with no thought of reward or even recognition. Many may not call their behaviour actions of love and concern, but that’s what they are. Recently I heard of a neighbour breaking a window of a house which was on fire, to rescue two elderly people trapped inside. After the fire was put out and the two elderly people were safe and well, someone said to the neighbour who had risked his own life, that he was a hero. His reply was, “Well that’s a bit ridiculous. Anyone else would have done the same.” This sort of comment is made so often by ordinary people. Little people keep love alive. This is my experience in life and my beliefs need to reflect it.

From my lyrics No. 9.
Humans Do Amazing Things
Tune: Ebenezer

When surrounded with adversity
Humans do amazing things.
When struck down by grim calamity
Humans do amazing things.
Strangers risk their lives to rescue;
Danger ignored; the trapped must be freed;
People are of priceless value;
All to help each one in need.

I was speaking to one of my friends the other day and asked her about what she was doing. She said she was putting a lot of her time into helping refugees, Rohingya Muslims from Myanmar who had settled in Australia. She said she helped with English language learning classes on a weekly basis and recently had bought and made available sewing machines to some of the women who wished to learn how to make their own clothes, etc. She said this latest exercise took a lot of time and effort from her, because all sewing machines are different and she had to learn how to use them before she could teach anyone else how to use them. I was surprised because I though sewing machines were just sewing machines. Even though she sometimes got worn out with the refugees’ many and varied requests for help, she said she loved it all. “Sometimes the children call me Mother.” I do not believe she told me all this to get praise from me but she told me just in answer to my questions. She was telling me about her life and activities. However, I felt inspired. What a wonderful way to spend one’s life. Little people keep love alive. In different words and from my theological background, I wish to say, “The kingdom of God is alive and well.” Are we all ‘utterly depraved from conception’?

From my lyrics No. 10.
The Beauty Within Us
Tune: To God be the Glory

The beauty within us – the impulse to care
Is God’s image planted, of which we are heir;
For friend and for stranger when need is severe
Our heart gives attention; our help is sincere.
When we heed others’ need
And no matter how small,
When we heed others’ need
We respond to God’s call;
With God deep within us, our spirit is bold;
The Christ is then present; his love we unfold.
I believe there is an innate goodness in human-beings. God Within shines so brightly if we decide to let it.

I have to ‘faithfully reject’ what I understand to be this fundamental of the orthodox Christianity’s emphasis I have been taught, regarding the sinfulness and unworthiness of humanity. I don’t have to ‘Start all over again’ but I have to modify and reconstruct considerably, this emphasis that I have been taught in the past by the church.

  1. Steve Jobs – The world’s six best doctors

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Celebrating the Banquet of Jesus

I remember vividly the most heated theological debate during my time in theological hall. It wasn’t about a doctrine or creed as such, it was whether a dying person had really received the ‘host’ at Holy Communion just before death. There were a number of student theologians present including Anglicans, Presbyterians, Methodists and Catholics.

The debate included a wide range of opinions such as if the person vomited immediately after taking the bread and wine can we honestly claim they had received the ‘last supper’. Or if they died within a few minutes of receiving Holy Communion had they actually participated in accepting the body and blood of our Lord and Saviour Jesus Christ. Many in the debate argued that if a person held the elements in their mouth for more than three minutes it was sufficient to claim that they had received the ‘host’. Others argued that they would have to digest the elements to the point that they had entered the blood stream before such a claim could be made.

During this animated discussion I was aware of an anger rising within me. I was mentally asking myself the question, “Have we lost our way? Here is a person dying and wanting to be comforted, the bread and wine are symbols only. Was it possible that our supportive presence at the bedside was really the Holy Communion, in that we were sharing the presence of the God we had found in Jesus whilst recognizing the divine spirit in the person seeking our offer of comfort and assurance? Is it in the sharing of intimate thoughts and feelings and particularly those, of a spiritual nature, that is in reality Holy Communion? Why would we want to waste precious moments in being concerned about whether someone had ingested the elements or not when the suffering person is seeking assurance that they are worthwhile, and they are surrounded by a powerful source of love.

There is general agreement amongst biblical scholars that eating together and sharing are central elements in the life of Jesus and his followers. The emphasis on his eating habits is so pronounced that in Matthew (11:19) we read that Jesus is labeled a ‘glutton and a drunkard’. There does not appear to be any evidence that Jesus himself initiated the ‘Eucharist’ or ‘Holy Communion’ and it is more likely that it was a practice established some time after his death.
There are four significant accounts of the tradition of the ‘Lord’s Supper’ in the New Testament, these being; Paul in 1st Corinthians 11: 23-26, Mark 14:22-25, Matthew 26: 26-29 and Luke 22: 15-20. We have an account also in John’s gospel (John 13: 1-15) of Jesus at supper with the disciples and it is interesting to note there are no special words or actions used. Hence, rather than one single format there is a multiplicity of supper styles.

What was Jesus attempting to convey in his emphasis on table etiquette? John Dominic Crossan writes that meals for Jesus were a practice of ‘Open Commensality’, or simply ‘Open Table’ (the term ‘mensa’ coming from the Latin meaning ‘table’). They are egalitarian in style and format in that all are welcome as pronounced in his Parable on the Great Dinner (Luke 14: 15-24).
Does our current practice of Holy Communion convey the message of Jesus or has it become some secret little ritual where the terms we use, such as ‘body’ and ‘blood’, are an anathema to many of our members and total confusion to outsiders. Like the theological student debate are we more concerned with ritual than conveying the message of Jesus, which is to accept all people and welcome them to share the table with us?

Table fellowship is not just eating and drinking together it is a sharing of ourselves, the giving of ourselves to each other in the spirit of love. In our current practice are we sharing the spirit of God in Jesus with each other in a concrete practical way?

In his excellent book “The God of Jesus” Stephen Patterson states that many Christians discover the spirit of Jesus more in the sharing of meals than in contemplating the execution of Jesus at the hands of the Roman Empire. The open table fellowship means being accepted for who you are and being forgiven for your human frailties which is a profound spiritual experience.

Therefore, is it time to give our current practice of Holy Communion the ‘Heave Ho’ and replace it with the ‘Celebratory all-inclusive banquet of Jesus’ where all are welcome?

In our Church liturgy is it time to give all of our rituals a contemporary overhaul instead of preserving traditional forms developed by an early church, but with little relevance to 21st century language and practice. The language we use in our liturgy is more suitable to the first century of Imperial Rome and the life of Caesar Augustus who was referred to as: Lord, Almighty, Saviour of the World, and Son of God than to the historical Jesus.

We should welcome people with a real sense of hospitality to the banqueting table, where all human beings are considered equal and all life forms are respected. It is here that we can enjoy the hospitality of the God that we have experienced in the life of Jesus. It is here that we can witness to the transforming influence of God’s spirit.
John W H Smith
December 2018

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Book Review: Outspoken

Fr. Rod Bower, 2018,

Outspoken: The Life and Work of the Man behind the Signs.

Penguin Books

Born to a young unmarried mother through to his adoption, Rod Bower shares his struggles to establish his identity in the midst of bullying and his step-father’s early death. He finds acceptance within Anglo-Catholicism, eventually going to seminary, ordination and appointment to the Gosford Parish with a deep passion for social justice. Promoted to Archdeacon, he resigns when prohibited from providing pastoral care to a parishioner because of their being on a criminal charge. He steps down from the high calling of celibacy, to marry a divorcee. Now a step-father to two teenagers, he loves into adulthood. His marriage energises his public ministry of billboard signs and social media posts from which they endure a conservative backlash.

His theology of billboard signs reveals a deep empathy for Jesus’ mission to the marginalised which in the modern context involves challenging attitudes towards “illegal” asylum seekers, Islam, LGBTQ and climate change. Fr Rod Bower demonstrates how billboards gives the Church a platform for sharing the Gospel in the public square, exposing the ethical failings of Parliament.

.
Fr Rod Bower’s “Stages of Spirituality” gives valuable insight into institutional Christianity, from Stage One “ego driven” Pentecostalism, to Stage Two “ego within safe boundaries” of Church rules and regulations, to Stage Three where Church people move out engaging in secular projects for the “Common Good”. The fourth and final stage is that of the Mystics who move seamlessly between all stages. Fr Rod Bower positions his ministry at Stage Three with a future goal of being an Independent Senator who maintains separation between Church and State, by resigning his priesthood if so elected.

A prophetic book by a deeply spiritual person engaged with the suffering of the world.
Richard Smith  22 December 2018

Richard C.G. Smith, PhD – From Farm Economist to Earth Systems Scientist measuring human impacts from satellite to help manage a global warming future. Lay Preacher and Chairperson of WA Progressive Christian Network. Chair of Creative Living Centre, Floreat Uniting Church, walking along side Indigenous peoples of Mowanjum in the West Kimberley and West Papua, Eastern Indonesia.

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More clericalism or a new doctrinal and organisation paradigm for the church

Is new life ahead in the (Catholic) church? An article by Sr. Ilia Delio

[Ilia Delio, a member of the Franciscan Sisters of Washington, D.C., is the Josephine C. Connelly Endowed Chair in Theology at Villanova University. She is the author of 16 books, including Making All Things New: Catholicity, Cosmology and Consciousness (Orbis Books 2015), and the general editor of the series Catholicity in an Evolving Universe.]

September 6, 2018

The recent disclosure of sexual abuse in the Catholic Church and the extent of depravity reported in the news are symptomatic of a church in crisis. It is no longer acceptable for the pope simply to issue a public apology nor is it sufficient for any group merely to reflect on what has happened by issuing position statements.

The church has a deep structural problem that is entirely bound to ancient metaphysical and philosophical principles, not to mention imperial politics, that at this point requires either a radical decision towards a new ecclesial structure or the acceptance of the possibility of a major schism.

The rock-solid church has crushed human souls and twisted authority into deceit. The male-dominated Christ center no longer holds and there is simply no solution or comforting words that can placate the extensive damage to fragile human lives that has taken place over the past decades. The evidence of abuse brought to light in the Catholic Church is simply unfathomable.

There is something profoundly intransigent about the structure of the church. It is not church structures that have caused the abuse, but they have masked predators hiding as priests in a closed caste system of clerical elitism.

The resurgence of abuse points to something deeply amiss, if not embedded, in church culture. “Culture” is a complex term that encompasses the set of operative meanings and values. Church culture is based on operative principles of hierarchy, patriarchy, careerism and the notorious notion of priestly consecration as becoming “ontologically changed.”

The hierarchical pecking order from priest to pope has entailed obeisance in the quest for a higher position on the ladder of ecclesiastical success. Clericalism is a type of corporate ladder climbing and no different from the quest for power in the world of major corporations. Corporate power, like ecclesial power, is marked by the dominant male, akin to the evolutionary hunter who is “red in tooth and claw;” the priest-hunter can be cunningly deceptive at achieving his desired goal.

How did we get here? If the church is founded on the Good News of Jesus Christ, how did it become so radically disconnected from the itinerant preacher from Nazareth?

Read the full article here: Missionary Sisters of the Sacred Heart of Jesus

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Conservatives frustrate the transition away from clericalism

Address to the Concerned Catholics of Canberra and Goulburn Forum

Most Reverend Vincent Long Van Nguyen OFM Conv DD STL, Bishop of Parramatta

28 September 2018

 

 

 

 

 

 

“The Role of the Faithful in a post-Royal Commission Church in Australia”

Dear friends,

I would like to pay my respect and acknowledge the traditional custodians of the land on which this meeting takes place, and also pay respect to Elders both past and present.

Thank you for the invitation to speak at this forum and to have the opportunity to listen to the voices of the Concerned Catholics of Canberra and Goulburn in the spirit of genuine synodality.

The events in these last few weeks, including the sensational accusations against Pope Francis himself by the former nuncio to the U.S. has caused great turmoil in the Church. The sexual abuse crisis is inundating the whole Church like a tsunami and it has the potential to cause long-term damage, chaos and even schism. (Mind you, there is already a silent schism in that the majority of Australian Catholics have simply walked away from the practice of the faith.)

It is the biggest crisis since the Reformation and it exposes the ideological conflict that runs deeply through the length and breadth of the universal Church.

The anti-Pope Francis forces who have accelerated their frontal attacks against him in a coordinated and virulent manner. The gloves are clearly off and they have seized this moment of turmoil as an opportunity to undermine his papacy and derail his reform agenda. How time has changed in the Catholic Church!

Find the complete article at: Catholic Outlook

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The Humanity of Jesus

John Smith has provided us this reflection. John (bio below) is the author of Honest to GOod (see below). Comments are welcome at ‘Leave a reply’ (above).

I recently had a conversation with a friend who had just been to a retirement party. It was with some amusement that he told his story. Apparently he was enjoying some nibbles and a few drinks with friends from the office. He was happily chatting about old times when the formal part of the evening began. There was an impressive array of speakers waxing lyrical about the retiree. As my friend listened, he could not connect what was being said with the real flesh and blood person that he knew in reality. They were well into the speeches when he realized that the ‘saintly’, ‘wise’, ‘can do’ person that they were talking about was himself. So good were the compliments that for a brief moment he thought he had died and gone to heaven.

He became aware for the first time that all of the character traits that he disliked about himself were, in the eyes of others, noble strengths. Suddenly his ‘nitpicking’ became a special eye for detail and his ‘in-your-face’ aggression was, in reality a gentle confronting of people to look at themselves and to judge their own actions. His often used ‘cruel sarcasm’ to put people down were actually witticisms embedded in an unconventional wisdom. He wasn’t taking the ‘Mickey out of people’ he was helping them to be reflective and to gain insight into their own actions. His outbursts with people who made mistakes now became an expectation that the person could do so much better. It was an indication of his belief in the others potential and his commitment to excellence that were in evidence here.

The strangest thing about these comments was that the people making them were genuine and so he had to ask himself why is this. Were they afraid to tell him what a pain he had been and what they really thought of him? Were they so pleased to see him go from the firm that they didn’t mind lying about it?

Suddenly the penny began to drop, when the third speaker said through a flood of tears, that they loved him and wondered how they would cope at work without him and his support. Here was the answer; people somehow had come to love and care for him and truly only saw the best in him. Those who worked with him were able to honestly put a positive spin on all of his negative behaviours and to enlarge and make almost miraculous his many positive characteristics.

In a radio interview Professor Lloyd Geering comes to a similar conclusion about the gospel writer’s portrait of Jesus of Nazareth. He imagines that if Jesus had been listening to what they said about him he would not believe his ears. Jesus would probably have been like my friend and place his behaviour into a more human and realistic perspective. He most likely would have been appalled to hear that he considered himself the only avenue to God, when we know how inclusive his attitude to life was. Jesus being ‘the way, the truth and the life’ or the ‘light of the world’ or the ‘bread from heaven’ or the ‘Son of God’ was more a statement by the writer of John’s gospel than the actual words of Jesus. It is most likely that the interpretation of the so-called miracles would have been another source of irritation for Jesus; whether this was the miracles involving the control over nature or the feeding of the five thousand. The interpretation of the healing narratives and the formalizing of the Jesus movement into a church may not have met with Jesus earnest endorsement.

It is most likely that there were times when people did not understand Jesus’ humour, or his anger about injustice, or times when they misinterpreted his words and actions to justify their own behaviour.

We need to ask the question who is the real Jesus?

So why did people tell these stories about Jesus? Why did they embellish the stories about Jesus so as to make them almost impossible to believe? Was it to draw a connection between God and Jesus? Did the gospel writers want to establish evidence that Jesus was divine by attributing to him miraculous acts?

Or like my friend, did people tell stories of the larger-than-life Jesus because he meant so much to them. Did they embellish the stories because they loved him and wanted others to know how important he was? The stories of Jesus maybe possibly be a reflection of the regard that people had for him rather than factual details. However we interpret this it does indicate that this man from Nazareth had a profound impact on the people he met and developed relationships with.

We too can enter into a relationship with the authentic Jesus, but to do so it may require us to be more perceptive about human frailty than we currently are.

John W H Smith

Honest to GOoD is the story of a personal journey in search of spiritual wholeness with intellectual integrity. It is written in the hope that it will encourage others to explore the spiritual dimension of their lives and not be satisfied with easy answers or pronouncements by religious authorities, especially when they conflict with reason and personal experience. The writer asserts that we should recognise and affirm the presence of this spirit of the sacred energy, which he calls God, and which Jesus claims resides within and around all people in the ordinary events of life. Further, we should be prepared to follow its promptings, even if they confound conventional wisdom. Each spiritual journey is a unique experience in that each person must find his/her own religious voice – anything else is heretical. The God of Jesus is present and comes to visibility in our interpersonal relationships with others. The Jesus message that the reign of God is present is a most revolutionary one, because it challenges the Christian Church to reveal the presence of this sacred energy by affirming its visibility in every circumstance. This book is a message of hope because it affirms that the God Spirit is with us and is continually revealed in random acts of kindness and generosity.

The book retails at $25.00 plus postage and John has copies available should people wish to buy it.  Contact John Smith

John W H Smith. C.V.

Rev John Smith is a recently retired Uniting Church minister who was ordained in 1974 in the Methodist Connexion. John has had a varied ministry including, welfare management, chaplaincy and parish ministry. As a trained social worker with a Masters degree from Flinders University John is best known for his pioneering work with children, especially those in need of care and protection, including young offenders. His pioneering work in assisting adults who have intellectual disabilities to become accepted and recognised for their abilities, has received national recognition. John was a welfare service manager for 27 years.
He is a founding member of the Progressive Christian Network of Victoria and continues as a member on the state committee. He is also a founding member of Common Dreams Conferences and continues to serve on the national committee planning team.
He writes articles on the historical Jesus for faith communities and has co-edited with Rex Hunt on “Why Weren’t We Told? A handbook on progressive Christianity,” as well as “New Life Rediscovering Faith: Stories from progressive Christians”. His most recent book “Honest To GOoD Discerning the Sacred in the Secular” is the story of his personal journey in search of spiritual wholeness with intellectual integrity.

oOo

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Book: The Ending of Mark’s Gospel: the key to understanding the gospels and Christianity

Dr Peter Lewis has kindly made available his new publication at cost to interested readers. You can get this from Peter for $20 posted in Australia.  It has 56 A4 pages and contains three of his articles plus an Introduction and other material. To reduce the cost it has wire binding. Enquiries to pelew3@gmail.com

See our recent post – An Explanation for the Abrupt Ending of Mark’s Gospel for some background to Peter’s research.

oOo

 

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CHRISTMAS… AN EXTREMELY DIFFICULT GIG TO CHRISTIANISE!

From Rev Rex Hunt

Christmas and Popular Culture.
I preached/gave this at a Unitarian Fellowship in Sydney last Sunday.

[Comments welcome at ‘Leave a reply’, above]

I’ll call him Merv. A young Sydney Anglican minister fighting Christmas crowds.
Looking for a special gift at one shop,
a toy another place, a card at still another.

Eventually he finds something he likes, or more importantly,
that he thinks someone else will like.

The salesperson wishes him a ‘Merry Christmas’ as she hands back his purchase and change.
Merv responds with a smile and a cheerful, “Have a materialistic Christmas.”

Apparently the saleswoman misses the sarcasm,
for she returns the smile before moving on to her next customer.

Pleased with his protest, Merv moves on, too.
Not only is he determined to avoid the frantic shopping crowds
that seem to grab everyone else in December,
he will make a statement as well.

oo0oo

The Christmas that Australians celebrate today seems like a timeless weaving of
custom and feeling beyond the reach of ordinary history.
Yet the familiar mix of cards, carols, parties, presents, tree, and Santa
that have come to define December 25 is little more than 135 years old.

In 1788 when the First Fleet arrived from England, Governor Arthur Phillip not only established a penal colony he also won the land for ‘protestant’ Christianity. (Breward 1988:2)

According to some historians Phillip saw religion as a “useful package of warnings and admonitions that supplemented the cell, chains, the lash, the gallows, or the rewards and remissions for good conduct.” (Blainey 1987:429)

Hence christianity was in the main rejected by the convicts and only slightly embraced by the free settlers in latter years. Which has led others to conclude that in Australia, Christianity has always been rather a casual affair. And at best, the nation was only ever superficially christianised.

As an event in Australian society, Christmas in the early days of the colony held little importance. Unless Christmas Day fell on a Sunday a holiday was not declared. And the day was usually celebrated with a compulsory Anglican church parade or, if punishment had to be administered to a convict, perhaps a reduction in the sentence was ordered.

It would appear that on Christmas Day in 1788 a convict was arrested for stealing and,
because it was Christmas Day, had his sentence of 200 lashes reduced to 150.
At other times, a double share of rum and rations was offered.

It wasn’t until the mid- to late- 1800s that much of what we in Australia identify as ‘Christmas’ was really celebrated.

And this came about as the result of the influence of several events, primarily in England and America, including changes in technology, the development of the ‘penny post’ system, and
at least three samplings from within popular culture:
(i) an imaginative poem written by a protestant American minister of religion for his three daughters, called ‘A Visit from St. Nicholas’;
(ii) some art sketches inspired by that poem, along with a series of commercial advertisements for an American soft drink manufacturer, and
(iii) a Christmas morality story published in England by Charles Dickens
originally called A Christmas Carol, in Prose, Being a Ghost Story of Christmas.

Much later, when Christmas did begin to influence the social and religious life of the colony,
it was mostly through secular ‘nostalgia’ rather than religious leanings.

Old customs and symbols such as the tree and presents were yearned for, and the arrival of food stuffs and other items were eagerly awaited as ships from England docked in December.
These old traditions were never totally abandoned, but aspects of the festival were ‘Australianised’ and became increasingly nationalistic. Australian Christmas Card art competitions were held, with cash prizes. The small tree, aptly named ‘Christmas Bush’,
which was growing in great abundance around Sydney, became a popular substitute for the fir (Christmas) tree.

And while American artist Thomas Nast introduced a ‘winter’ Santa Claus to the world in the 1860s, some enterprising Australian artists a few years later, gave him a cooler ‘summer’ outfit,
complete with kangaroo driven sleigh.

It was a big transition to form a southern Christmas in peoples imaginations when for so long the Christmas imagery focused on the north with mid-winter snow on a fir tree and a log fire in the grate!

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Pre-publication extract: Starting all over again. Yes or No?

George Stuart (Singing a New Song) has kindly given us open access to his yet to be published book.

Starting all over again? Yes or No?

A faithful questioning of all I have been taught
about God, Jesus, Creation, Humanity,
Prayer, Sacrifice, Life after Death, Heaven
and the Bible.

From the Conclusion and after a far ranging practical and interesting discussion questioning eight decades of traditional church teaching:

What comes next for me?
I have taken up the challenge presented by Dr Val Webb in her recent book ‘Testing Tradition and Liberating Theology’ where she states that her aim …’is to help lay people in particular to see that there has never been only one way to think about God and that traditional arguments have often been held in place by power and authority against other more refreshing theologies. My aim is to keep people ‘doing their own theology’- finding something that works for them and is transforming in our contemporary world.’

I hope I have not betrayed her trust in regular church-goers. Unlike most regular church-goers, I have had a formal theological training and I have probably done more theological reading and solid Bible study than most others so I suppose I am not really representative of the great bulk of people who still attend church services. Even so, not being an academic theologian, a biblical scholar nor historian, I still have this urge to make a response of my continual questioning. Some of this has been very difficult for me, but Val Webb has challenged me to find my faltering, and partially-informed voice.

So how do I respond to all this ‘faithful questioning’, concerning the exercise of my discipleship? Am I virtually saying that the Bible has got it wrong about a theistic God? Am I saying the early church fathers got it wrong about Jesus? Am I saying that the church, for hundreds of years has been preaching the wrong message about the Cross and God’s Plan for Salvation? To an extent I suppose I am. Some might say that is very arrogant. I’m not sure how to respond to that accusation. All I can say is, that this is where my study, my searching and all my ‘faithful questioning’ has led me.

Sometimes I feel I am betraying the church and Jesus. Sometimes I feel I have been betrayed by the church and its teachings. I never feel betrayed by Jesus.
So what is the outcome? In many areas of my belief I perceive I have had to ‘Start all over again’. However, I believe I am now in a much more belief-satisfying and Jesus-centred situation than before.

I have tried to argue my positions logically. I have included smatterings of cosmology, psychology and natural sciences in my comments. I have spoken of my experiences as nearly determinative for me. I have tried to state issues as I have perceived them to be, from a church-goer’s perspective. I have relied on new for me, and old information. I have tried to be rational in what I have proposed. I have concentrated on what I see as common sense, plausible and reasonable for my day and age.
I also realise that if I had been brought up as a Buddhist or a Muslim or in any other faith, I would probably have a completely different set of beliefs but I hope I would still be ‘faithfully questioning’ everything. There must always be the ‘Yes. But…..’
And in my continuing questioning journey I believe that

• I must allow both logic and dreaming to have a voice.
• I must embrace both the ‘possible’ and the ‘impossible’.
• I must allow science to be heard alongside poetry.
• I must consider new information but not let it silence wisdom.
• I must not allow the past to dictate the present or the future.

All these have a contribution to make to my human response to Mystery.

Having worked through these eleven major areas of my ‘faithful questioning’, I believe that if people shared only one of these concerns, they might find it sufficient reason to turn their back on the church and leave. I believe that altogether, these concerns could form a very solid basis for very serious consideration to do just that. I could expand further on my reasons for ‘clearing out’ so much, but I wish to state that I think my present beliefs are more Jesus-based. I also wish to correct any impression I may have given, that I feel there is nothing in the Christianity I have been taught which excites or inspires me. That is not the case. There is much, and it all has to do with Love; that which is an emphasis I experience in my church affiliation today.

What keeps me in the church and continuing to struggle with it, is the story of Jesus. For me, it would be good for the church, in its doctrine, its teachings and its practised liturgies, to concentrate more on the human Jesus and less on the distinct and often distant God. I believe we would then be on much more relevant and helpful ground. So I hope I have presented alternative ways of understanding and practising the faith of my childhood, youth and following years, even though in some areas of my questioning I have had to ‘Start all over again’.

So, endless questioning. Maybe some rather pointless. Continuing reappraisal. Maybe some rather dodgy. More rejections. Maybe some rather challenging. More affirmations. Maybe some rather bold. More journeying with Jesus. Maybe most of it rather exciting but always challenging.

All together, if it helps to nurture me and you as disciples, to bring love to blossom, to spread justice and mercy, to encourage ourselves and others to live abundantly, then all of this endeavour may have been worthwhile. If not, it has all been a waste of time, both yours and mine!

Let me conclude, remembering a saying of Jesus, “I tell you this; unless you turn around and become like children, you will never enter the kingdom of Heaven.” So I appeal to the little child in me and each of us.

Do you know this rhyme?

Scintillate. Scintillate. Globule vivific.
Feign would I fathom thy nature specific.
Loftily poised in the ether capacious;
Strongly resembling a gem; carbonaceous.

You may not. However, I think you may remember this one.

Twinkle. Twinkle little star.
How I wonder what you are.
Up above the world so high;
Like a diamond in the sky.

I believe both rhymes are important. ‘To scintillate’ is significant and ‘to fathom’ can certainly lead to spiritual growth. I also wish to affirm that both ‘to twinkle’ and ‘to wonder’ are profound.

Let us twinkle for ourselves, Jesus and most importantly for others around us. Let us love. You in your small corner and I in mine.

The way we live is more important than what we believe.

My warmest greetings. Grace and Peace. George.

oOo

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Homily: The Older Christmas Story

THE OLDER CHRISTMAS STORY
Homily given by Terry Fitzpatrick on the first Sunday of Advent

at St Marys In Exile South Brisbane 02.12.18

Today I would like to examine the theological origins at the heart of our Christmas celebrations. And I wonder if it is time to be telling the older Christmas Story. Starting at the beginning I reflect on our Gospel today from the opening lines of John’s Gospel.
“In the beginning was wisdom…”
I deliberately used the feminine noun wisdom (Sophia) instead of masculine noun, word (Logos) in an attempt to return to the original text from which the writer of John’s gospel borrowed. It is widely understood by many biblical scholars that author of John’s gospel borrowed heavily from the wisdom literature to write the gospel. According to biblical scholar James Rendel Harris, “The origins of the prologue to John’s Gospel was probably a re-casting of a hymn in honour of Sophia, divine wisdom, echoed in the eighth chapter of Proverbs and the seventh chapter of Wisdom of Solomon.”

In understanding the older Christmas story we must get beyond even our Judaeo-Christian roots to a much bigger story.

Speaking of things in the beginning allow me to share a little story about a Steel company looking for a new beginning and a bit of a shakeup hired a new CEO. The first thing the new boss was determined to do, was to get rid of all the company slackers. On a tour of the facilities, the CEO noticed a guy leaning against a wall. The room was full of workers and he wanted to let them know that he meant business. He asked the guy, “How much money do you make a week?” A little surprised, the young man looked at him and said, “I make $400 a week. Why?”
The CEO said, Wait right here.” He walked back to his office, came back in two minutes, and handed the guy $1,600 in cash and said, “Here’s four weeks ‘pay. Now GET OUT and don’t come back.”

Feeling pretty good about himself the CEO looked around the room and asked, “Does anyone want to tell me what that goof-ball did here?” From across the room a voice said- he’s the Pizza delivery guy from Domino’s. Probably not the fresh beginning the new CEO was looking for.
Origins of Christmas.

Before I introduce you to the older story of Christmas allow me to examine our present origins of Christmas. As we approach Christmas I wonder increasingly how to make sense of it. I think I have found a way which I will share with you. I would like to acknowledge the work of Michael Morwood, theologian and educationalist, who has assisted me in my reflections. Some of you may be wondering what I am speaking about. Give me a moment to explain myself.

Christmas has come to mean the celebrations of the birth of Jesus, the incarnate one, the one from heaven, the God who becomes flesh, who comes to rescue us from our sins and for those who believe, provide a doorway/gateway back to God and for those who don’t find the doorway, an eternal life awaits in a not very pleasant place called hell.
Wow! What sort of God is that?

Do we really want to still promote that God in any shape or form? Where and when did this understanding of God arrive, and who or what does it serve?

From my wide reading I have come to see that it was a gradual emerging phenomena that came with the move from hunter-gatherer life-styles with deep connections to creation, to the rhythm and cycles of life and where the sacred resided. In order to survive and for heathy connection and understanding and preservation of the environment meant better chances of survival.

The move to agrarian, settler lifestyles, to the bigger gatherings of small villages to towns and cities meant the need for proper crowd control and the promotion of moral codes and standards for living together in close proximity. Here we witness the rise of the priestly class, middle management, between God and humankind. The sacred and divine which was once found in nature, in the rocks, rivers, and the movement of the tides and breezes, now resides in another place beyond this world which became known in the Judaeo- Christian tradition as ‘Heaven’. Over time we were told by the priests that it becomes increasingly difficult to get to this place unless certain beliefs and actions were performed and lo and behold for those who did not fulfil the prescribed requirements an eternal life of punishment and hell.

The priests developed elaborate rituals and actions which could placate this increasingly ANGRY GOD. We were informed that we were fortunate to have these go-betweens who knew how to please God and how to get people into heaven and how to avoid hell. How to bless things to make them holy and sacred. Life of this earth was only a trial to get to the ultimate prize of heaven. For in the famous Hail Queen of heaven prayer which many Catholics would have said reciting the rosary about life on this earth. We were, “poor banished children of Eve mourning and weeping in this valley of tears.” Life on earth was an exile and a trial and was not sacred in any shape or form, unless a priest made it so.

In the famous carol, ‘O Holy Night’ we hear in the opening lines, “long lay the world in sin and error pinning, till he appeared and the spirit felt its worth. A thrill of hope the weary world rejoices…”
Jesus breaks open the doors of heaven by dying on the cross for our sins. It is only now thru this action we can gain access to the sacred, and the priest accesses Jesus and pleads with him now because Jesus sits on the right hand of the Father and has special access. When the priest prays all his prayers it is, “through Christ our Lord. Amen.” And only through Christ because we are still not worthy.

Let’s examine some of the words in our popular carols if you have any doubt that this is at the theological core of our Christmas celebration.

FIRST NOEL In the last stanza of this carol
“Then let us all with one accord,
sing praises to our Heavenly Lord
that hath made heaven and Earth of nought
with his blood mankind has brought
Noel, Noel, Noel, Noel
Born is the King of Israel”
HARK THE HERALD ANGLES
“Hark the herald angles sing
Glory to the newborn King
God and sinners reconciled…”
Later on
“Born to raise the sons of earth
(not the daughters)
Born to give them second birth
Hark the herald angles sing
Glory to the new born king”
AWAY IN A MANGER
Last stanza “Bless all the dear children In thy tender care
And take us to heaven (that is where we encounter the divine not in this valley of tears, this place of exile) To live with thee there.
WE THREE KINGS (second last stanza)
“Glorious now behold him arise
King and God and Sacrifice (Jesus will pay the price, make the sacrifice so we can get into heaven) Alleluia, Alleluia Earth to heav’n replies”
THE OLDER CHRISTMAS STORY
All through our carols these small minded sentiments about the divine are central. But these narrow minded sentiments were not always central in Christianity. Throughout the ages the mystics, poets and deep thinkers have seen through this pantomime. Meister Eckhart writing in the 12th century,
” we find God in everything alike, and find God always alike in everything.”
Gregory of Nyssa writing in the 4th Century,
“When one considers the universe, can anyone be so simple- minded as not to believe that the divine is present in everything, pervading, embracing and penetrating it”

This thinking expressed by Gregory of Nyssa was more prevalent in pre-Constantinian times, but with the rise of the Constantinian church with its symbiotic relationship with State power, and becoming the moral guardian and sustainer of law and order in the empire through its reward and punishment theology, crowd control was assured.

It was not only Christianity who used this method of control through its religious class, it is found in other empires such as the rise of the Muslim empires for example the Ottoman Empire. But the mystics always broke through, we are most familiar with Rumi and Hafiz ,
“Stop acting so small, you are the universe in ecstatic motion” Rumi

We hear from Abdallah ibn Tumart writing in the 12th Century,
“Time does not enfold God
Space cannot hold God
Intelligence cannot conceive God
Imagination cannot conceive God
Absolutely nothing is like God”

These embracers of the silent world could intuit and know something beyond the world of the mind, the small critical judging mind, obsessed with whose in, whose out etc. I have spoken of in the past, where Jesus invites us beyond. To repent, to metanoia, to meta from the greek, to move above. The noia, the mind, the small judging critical mind to the bigger mind, the mind which can be truly present, Aware and Awake to this world, this amazing earth on which we live and move, this amazing body which we inhabit.

A body made up of 60 trillion cells with each cell made up of one thousand million, million, million, million atoms. Every night we replace 10 trillion cells no wonder we wake up tired in the morning. This body we inherit from a story which goes back to the beginning of the universe 13.8 billion years ago, and in particular our earth and solar system 4.5 Billion years ago when the great Super Nova imploded on itself generating the right amount of heat to create the elements we needed to produce an earth, Carbon, magnesium, potassium, Zinc, Sodium, iron…etc…

In this, Consciousness came into form, God, the word, wisdom, became flesh,,,as we heard in John’s Gospel. But much than flesh, not limited to the human, but all of life infused with the divine. Every common bush as we find in the words of Elizabeth Barret Browning,
“Earth is crammed with heaven (the sacred)
And every common bush afire with God (Consciousness)
But only they who see take off their shoes”
Or in the words of Gerard Manly Hopkins
“The universe is charged with the grandeur of God”

This is the incarnation story that the mystics, the poets and deep thinkers could see.
This is the older Christmas story we must celebrate. For Christmas is about celebrating the divine in our midst. A presence which has never left us.

A world infused with the presence of God, consciousness, the sacred, the divine. Not trapped in some heaven, where we may or may not encounter after death. Who is controlled by middle men who say what is holy and what is profane.

The universe story is our Common Story it belongs to everyone, not one culture or religion possesses it, its story we are learning about day by day, it’s unfolding, it invites wonder and awe.
In the words of the famous eco-theologian Thomas Berry” it’s the first time in human history that we have a common story”

And what a story this is. An older Christmas story which belongs to everybody.
Far more wonderful than we could ever have imagined.
I believe the mystics saw this, Jesus saw this, and hopefully many more. It’s a story that can unite us, it invites us to care for this earth which is infused with the divine.

This is EMMANUEL!
The beloved is truly with us and has never left us.

oOo

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St Michaels Collins Street Melbourne calling a Minister of the Word

Our friends at St Michaels , the thinking person’s church, and the VICTAS Synod of the UCA have asked us to circulate this notice:

St Michael’s Uniting Church in Melbourne, Australia has commenced the process of Calling for the sole position of Minister of the Word. This position will be advertised within Australia and internationally to ensure the most excellent person is called.

We would appreciate if you would please distribute this email and the attached advertisement for Minister of the Word to anyone in your network you believe to be suitable and interested in this position.

St Michael’s is a vibrant, city church which has a unique Mission and Vision for the
21st Century. We are committed to an innovative and progressive theology which supports our spiritual and psychosocial wellbeing, environmental stewardship, and community outreach.
Thank you for your assistance in this matter.
Kind regards,

Rev Alistair Macrae
Convener
Joint Nominating Committee
3rd December 2018

Applications are invited for the position of Minister of the Word St Michael’s Uniting Church Melbourne

An opportunity exists to lead and guide a receptive congregation, in a prestigious city church to its next phase of spiritual growth and development.

The congregation of St Michael’s is looking for a minister who embraces contemporary, progressive Christian theology.

St Michael’s enjoys a vibrant arts and music program which is integral to Sunday services and other scheduled events.

You must be a very well researched and inspiring preacher who understands the opportunities a well-resourced church can offer.

You need to demonstrate:

  •  Strong leadership ability and dynamic communication skills
  • Your ability to inspire, energise and facilitate growth and commitment in the congregation, the life of the Church and its missions locally and globally
  • A commitment to ongoing theological education, integrated with knowledge of other disciplines and contemporary thinking including promotion of psychological health.
  • How you have supported pastoral care initiatives, with insight into emotional and spiritual support.
  • Your experience, creativity and innovation in the development, management and evaluation of community projects.
  • Your capacity to work collaboratively with others in the Uniting Church and beyond.
  • Understanding of the dynamics of a city Church where all are accepted, and there is focus on the worth and dignity of every human being.

Applications Close February 27th 2019

For further information or to apply please contact:

Rev. Sue Withers Placements Secretary placements.secretary@victas.uca.org.au

About St Michaels:

St Michael’s is a unique church in the heart of the city. Unique for our relevant, contemporary preaching that embraces inner wellbeing as our core message.
Sunday services include a mix of traditional and modern presentations. Inspirational music is integral, and most Sunday services include guest musicians, who perform in-between readings.
St Michael’s offers a wide variety of experiences for growth and change. It is a place which affirms and encourages the best expression of who you are and who you can be, not only through the Sunday service but numerous wellbeing programs and our commitment to counselling and psychotherapy.
We believe faith, spirituality and a meaning to life are vital ingredients for our health and wellbeing and that there is a need to get hold of a more authentic religious understanding and to express it more confidently and diversely.
Sunday services commence at 10 am.

 

oOo

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An Explanation for the Abrupt Ending of Mark’s Gospel

One for the scholars and scripture explorers!

An Explanation for the Abrupt Ending of Mark’s Gospel
by Peter E. Lewis

(See author bio at the end of this article. Comments are welcome. Click on “Leave a reply” above.)

The gospel attributed to Mark is the shortest of the canonical gospels and there are features which suggest that part of it is missing. Although it is generally considered to be the earliest gospel the date of its writing is disputed by scholars. For the purposes of the argument presented here it will be assumed that it was the first gospel and that it was written at an early date in Rome. Rome is the most likely provenance given the strength of the early tradition and the fact that in the pericope about the widow’s offering (Mark 12.41–44) the author explains to the readers that her two small coins were worth a quadrans, which was a coin that circulated only in Italy. Moreover, the fact that Jewish customs are explained in Mark 7.3 indicates that the author expected that at least some of the readers would be gentiles.
The literature concerning the ending of Mark’s gospel is vast, and to engage in conversation with modern scholars in all aspects of the problem would inordinately expand the scope of this article, the purpose of which is to concisely present a new explanation for the abrupt ending of Mark’s gospel. It will be argued that Mark had written about the parentage and birth of Jesus but this information was on the first page which was removed when someone pulled off the outer leaf of the codex, thus removing the first and last pages of the gospel. Moreover it will be explained how the original ending of the gospel seamlessly followed on from Mark 16.8. The original ending is reconstructed and shown to be an appropriate ending to the gospel.

[Endnotes: 1,2,3]
Mark’s gospel ends at 16.8 in two ancient manuscripts, Codex Sinaiticus and Codex Vaticanus (both from the 4th century), and Eusebius (4) and Jerome (5) both state that there was nothing more in most of the manuscripts available to them. The 4th-century Sinaitic Syriac version also ends at 16.8 as does the 12th century manuscript 304. In the other extant manuscripts, however, there is either an additional short ending (6) or long ending (7) or both (8). In those manuscripts with both endings the shorter ending always precedes the longer ending.
Some modern scholars believe that the longer ending is what Mark originally wrote (9). They point to the patristic citations of the longer ending as early as the second century (10). Scholars who find an ending at 16.8 incredible have suggested that the last page of the gospel is missing. Bruce Metzger considered it most probable that ‘the Gospel accidentally lost its last leaf before it was multiplied by transcription’ (11). James A Kelhoffer argued that the longer ending was added in the second century (12). Nicholas Lunn points to sectarians who were opposed to physical resurrection and considers that ‘their deliberate removal of the resurrection narratives from copies of Mark circulating in Egypt would seem to be the most probable cause of the textual problem’ (13). N. Clayton Croy considered that the beginning and end of the gospel were lost because of accidental mutilation (14). J. Keith Elliott considered that Mark’s original gospel was accidentally shortened within the first fifty years of its composition and the later additions to the end and the beginning could have been made in the second century. He speculated that Mark’s original composition was ‘a genealogy or a birth narrative of Jesus and even of John’ (15). In a more recent article he is convinced by Kelhoffer’s argument that the longer ending is a second-century apocryphal text, and states, ‘[W]e must make it clear that it was inappropriately cobbled on as a conclusion that can scarcely be said to develop or belong to vv. 1-8’ (16).
Although Mark might have originally written his gospel on a roll or scroll it would soon have been produced as a book (codex). Graham M. Stanton states that ‘use of the codex in the middle of the first century is perfectly possible’ (17). L. D. Reynolds and N. G. Wilson state that parchment notebooks (membranae) were in use in the first century BCE (18), but the notebooks would also have been of papyrus. Although no surviving manuscript of the New Testament is earlier than the second century, they are almost all in codex form (19). According to Harry Y. Gamble, ‘Most early papyrus codices are constructed on the single quire method’ (20). An example he mentions is P75 from the third century which had the gospels of John and Luke in a single quire of 144 pages. As Mark’s gospel is the shortest gospel it could have been written on only one quire. Therefore, if the last page is missing, the first page would be missing too.

[Endnote 21]
The beginning of Mark’s gospel as it is preserved in the most ancient manuscripts has several problems associated with it, which indicates that it might not be the original beginning. These problems include the following:
1. The first sentence is ‘The beginning of the gospel of Jesus Christ, the Son of God’, and (as Moule explained) if the first page of the gospel was missing then a statement like this would be necessary at the top of the new first page. If the outer leaf of the codex had been deliberately removed for some reason, this sentence would mean ‘This is the beginning of the gospel, and not any other text.’
[Endnote 22]
3. In Mark 1.1 the word ‘Christ’ as part of the name ‘Jesus Christ’ does not occur elsewhere in Mark’s gospel. The word does occur but it is not used in this way. Because the name ‘Jesus Christ’ is common in later writings it suggests a later hand in this instance.
4. The title ‘Son of God’ is absent from Codex Sinaiticus and some other manuscripts (23) but it was probably originally in Mark 1.1, which was written after the removal of the outer leaf of the codex. If the leaf was removed because Mark had described Jesus’ birth as natural, which the gentile Christians in Rome could not accept, ‘Son of God’ in 1.1 indicates the purpose of their action. Unlike the unclean spirits in 1.24 who acknowledged Jesus in a spiritual sense, the gentile Christians in Rome were referring to impregnation by a god, as was the Roman centurion in 15.39, because of the absence of the article.

6. Mark 1.2 is a mistake. The prophet Isaiah did not write the prophecy in this verse. It was written by Malachi, and is Malachi 3.1. It is unlikely that a writer would begin an account with such a blatant error. It can, however, be explained if the first page had been removed by someone and Malachi 3.1 had been at the end of the page and connected grammatically by ‘just as’ to the following quotation from Isaiah. That person then added Malachi 3.1 to the beginning of the new first page. This suggests that the person was not knowledgeable about the Hebrew Scriptures (the Old Testament) and was probably a gentile. Copyists of this mutilated and roughly corrected gospel began to realize that this was an unacceptable error and a number of ancient manuscripts such as Codex Alexandrinus, as well as all the Byzantine manuscripts, have ‘in the prophets’ instead of ‘in the prophet Isaiah’. Various other explanations have been proposed by modern scholars for the insertion of Malachi 3.1 at the beginning of Mark’s gospel. For example, William Lane states that ‘it is commonly regarded as a very ancient gloss, interpolated into the text at so early a stage that it has left its mark on the entire manuscript tradition’. (24)
7. Who is this ‘Jesus’ who is suddenly introduced in Mark 1.9? Such an abrupt introduction might have been because Mark assumed that his readers knew who Jesus was, but ‘Jesus’ was a common Jewish name at the time. Although the later gospels of Matthew and Luke, which were largely copied from Mark, have long passages (often conflicting) about the parentage and birth of Jesus, there is nothing of that in Mark. Where someone was born and who his parents were would have been of considerable interest to ancient readers. Mary, the mother of Jesus, is mentioned by name only once in Mark’s gospel (Mark 6.3) and Joseph is not mentioned at all. It is the thesis of this paper that Mark had written about the parentage and birth of Jesus but this information was on the first page of his gospel, and when the outer leaf of the codex was pulled off the first and last pages were removed. It is unlikely that the outer leaf just fell off accidentally or was lost through wear and tear, as some scholars have suggested.

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Reflection: The Wind, Jesus and Me

 

There is a bible story that tells of Jesus in a small boat at sea with a few friends. The sea became extremely rough due to strong winds whipping up large powerful waves that threatened to swamp the boat. All on board, except Jesus, were very concerned for their life. The story narrates that Jesus was in fact enjoying a nap in the stern of the boat where he was apparently very comfortable. The friends on board were actually disciples and they thought they knew Jesus very well and were generally of the opinion that he had supernatural powers not possessed by human beings. They thought Jesus may be able to do something to prevent them all drowning at sea, so they woke him up, chiding him about sleeping while they were scared out of their wits and needed his intervention.

Jesus woke, commented on their lack of faith and immediately spoke with the wind, commanding it to calm down and return the sea to a more manageable state that posed no threat of sinking the boat. The boat and all on board made it safely to shore.
I have narrated this story from childhood memory so it may not be 100% correct on all facts, but it serves well as a prompt to consider just what powers Jesus may have displayed during his life and asks me to ponder my own potential, my relationship with nature and therefore with GOD. I don’t offer a strict definition of GOD or categorise the apparent supernatural powers accredited to Jesus. Rather, by relating a recent personal experience and setting this beside the story already presented, I hope to prompt you to consider your relations with nature and GOD.
Three weeks ago I was helping my son David trim a beautiful tall tree in his backyard. I, being the lightweight, had the job of scaling the tree and lopping the branches, while David gave instructions from the ground and acted as safety officer. Prior to climbing I explained our intentions to the tree, hugged the tree with genuine feeling and requested its cooperation in keeping me safe while the haircut took place.

Things went well for about one and a half hours during which time we sent a number of very large branches to the ground, suspended on ropes to hopefully ensure no damage was caused to house, shed, fence, clothesline and of course myself and David. At this point I was suspended on a branch about 6 metres from the main trunk and 7 to 8 metres above the ground. There was only air between me and the ground; no branches to slow me down if I fell. Dave later commented that branch and others would not have supported his weight and that if I did fall, it would mostly likely result in broken bones rather than death. I certainly agreed with the first point and qualified the latter by adding, as long as I didn’t fall on my head (and yes I was wearing a hard hat).

But now to the wonderful part of the story; I was by this time a bit fatigued, a little sore and probably in need of a good cup of tea. Then the wind blew. A wind that was not really strong, but neither could it be described as gentle, as it resulted in my body being moved to one side so that I had to grip more tightly on the branch, hug it closely, and pull myself back to a secure position atop the branch. Initially, I did feel fear, but that lasted probably one second. Then I said to the wind, “Yes I agree, I am tired and should go down and rest. Thank you so much wind for prompting me, I will climb down”. As I said the word down, the wind ceased and I climbed down in safety.

The rest of the day went well; no accidents or damage was caused. About a week later something prompted me to reflect more deeply on my exchange with the wind. Perhaps it was the spirit of Jesus himself nudging me; it is so difficult to determine exactly what goes on in this inner life. It was this period of reflection that led to the recollection of the bible story recounted at the start of this experience.

There seemed to be some parallels here. Jesus had spoken to wind and wave and these natural phenomena did as he asked with the implied understanding that it is all very natural for the forces of nature to cooperate with Jesus. My experience in the tree was not nearly so dramatic and certainly did not represent any power over nature. But in both cases communication between human and wind took place. In one respect it could be said that my experience was even more wonderful than Jesus in the boat, for in my case the wind actually came to my assistance with gentle advice that I had not even requested. Most people probably do not find this credible, but it is consistent with my view of GOD being present in all things. And if this is so, then talking with and expressing wonder and love to trees and wind is synonymous with talking to GOD.

Considering GOD’s assurance that no matter the ups and downs of life, his love and support is unending and unbroken, then why would one not expect the wind to provide assistance even before you know it is needed.
The handwritten draft of this story was produced under a gum tree in my own backyard on a clear and still Sunday. As the writing was coming to a close I went deeper within; the wind blew gently on my face and transported me back to my son’s tree where I had been perched, there to show me that I had not been alone.

Peter Marshall

1st December 2018

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A New Template for Religion ….

Following the posting of Michael Morwood’s New template for Religion on the Catholica blog a very healthy discussion followed. Following this discussion Michael posted a follow up summary of a set of core values.

Both make interesting reading.

  1. Michael Morwood’s New Template for Religion
  2. Michael Morwood’s Rethinking some of our core beliefs

Catholica, “an excitingly different way of looking at faith and spirituality”, can be accessed at;  https://www.catholica.com.au/

It is managed by Amanda McKenna and Brian Coyne.

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DARE International Conference June 2019

Call for Papers: DARE Global Forum 2019 – Christian World Mission (CWM)

Discernment and radical engagement (DARE) are at the heart of the mission that makes CWM what it is. Through DARE, CWM partners with committed and creative thinker-practitioners of our time, signaling to ourselves and to the world, that our loyalty is to the God of life who calls us to take on the life-giving mission for which Jesus lived and died. DARE also comes out of the conviction that another world is possible. Another world free from the politics of hate; ideologies of supremacy; enslavement to the imperial logic; a world in which ecology could heal; security of children is a priority; strangers welcome each other; movement of people is a right and freeing; the elderly are treated with compassion and care.

For more information about DARE 2019 and the call for papers, click here

For more information about CWM, click here

For a YouTube presentation clip from the General Secretary of CWM (Rev Dr. Collin Cowan) click here  Dr Cowan is based in Singapore.

The Council for World Mission is a worldwide partnership of Christian churches. The 32 members are committed to sharing their resources of money, people, skills and insights globally to carry out God’s mission locally. CWM was created in 1977 and incorporates the London Missionary Society (1795), the Commonwealth Missionary Society (1836) and the (English) Presbyterian Board of Missions (1847).

DARE brings together the radical soul of discernment and sense-making in theology and biblical criticism; with the yearnings for signifying engagement that rise out of the slums of modernity and the valleys of despair, and the commitment to redemption songs that inspire disturbance at the hubs of power.

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PCN Explorers meeting in Brisbane on Wednesday 28th November

Just 5 weeks to Christmas, but we will fit in one more PCN Explorers meeting on Wednesday 28th November – none in December of course!

In a previous email I suggested a meeting on Sunday 25th Nov, but had only a just a few who are interested in Sunday afternoon meetings and in particular, only 4 for the planned Sunday. For this reason, we have decided to cancel that date. HOWEVER, the topic is postponed to next year SO WATCH THIS SPACE FOR FURTHER NEWS ABOUT THE TOPIC OF EUTHANASIA. Seems like this topic will be one of interest next year as the State Government considers a change to legislation.

Wednesday 28th November

We will meet at 10 am at Merthyr Road Uniting Church for morning tea, fellowship and discussion. Since this is the period of Advent, leading up to Christmas, it might be a good time to reflect on these seasons of the year. As with the last gathering, there will be no ‘expert presenter’, but I am sure there will be plenty of people of diverse thought who can contribute their thoughts on the meaning of advent and Christmas.

Rev Rex Hunt has published Cards, Carols and Claus: Christmas in Popular Culture and Progressive Christianity which shares a brief story of the celebration of Christmas globally and in Australia and includes quotes from many authors. Hunt maintains that The festival called Christmas is a celebration still ‘under construction’ It is a weaving of story, myth, customs and ritual. From its inception, it has been debated, ignored, celebrated, banned, and from the mid 1800s, reinvented.

Here are some questions to get your thinking started. What is the significance of Advent that many churches observe? What are you waiting for? Is Christmas a time of devotion of just another festival? How do the Nativity narratives touch you? Do you have a favourite Christmas Carol or song? What words come to mind?

Maybe you could write no more than a page to bring to share with the group. You may have quotes from other authors that ‘speak’ to you. I certainly have one from Robin Myers that resonates with my thinking that I will bring.

I hope you can join us. I quick email to say you are coming is helpful (but not essential) so we know how many cups and chairs to put out. We are grateful to Merthyr Road Uniting Church for allowing us to use their central and versatile venue.

We continue to explore how to use language and music that speaks to 21st century people of a love that is relevant, not only sustaining our lives, but enabling hope, joy and peace to lift us above the mundane and allow us to live with all the human integrity we can muster. This too is our wish for your family and friends.
warm regards

Ross and Desley Garnett
drgarn@bigpond.net.au
Ross – 0409 498 402
Desley – 0409 498 403

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Opinion: Is the new ‘orthodox’ theology historical heresy?

In an age when ‘truth’ is increasingly difficult to identify, and ‘orthodox’ theology has become increasingly literal, it is more important than ever to develop skills of discernment and critical thinking.

When I began reading history at the University of Queensland in 1966, I was introduced to EH Carr’s What is History? It was compulsory pre-reading for history studies and I am so glad I was introduced to Carr before I went too far into any critical studies, especially when doing theology and doctoral research into adult learning.

In 1955, it was Professor G Barraclough (History in a Changing World) who said “The history we read, though based on facts, is, strictly speaking, not factual at all, but a series  of accepted judgments.” Barraclough was a trained medievalist.

Carr reminds me of the challenge we are faced with in the current retreat to conservative and fundamentalist use of the scriptures to address the world’s problems. This has really emerged in the nineteenth century and now strongly influences politics and legislation. It is also a major cause of a great division developing in all forms of religion. He describes the nineteenth century heresy that history consists of the compilation of a maximum number of irrefutable and objective facts …. “Anyone who succumbs to this heresy will either have to give up history as a bad job, and take to stamp-collecting or some other form of antiquarianism, or end in a madhouse.” Carr said this in 1961.

History and Theology both experienced the emergence of nationalism in the nineteenth century and reflected a society’s new interest in science and the social sciences. But they both continued to be sources of moral judgment on public actions and worked as conservers of political authority and power. It has taken a major opening up of the scriptures to critical analysis, contextual and historical criticism, to find deeper understandings beyond the literal and the fundamental to serve a world desperate for ways to address the imperatives of life on earth rather than irresponsibly “leave them to God.”

The way in which theology is often used as a set of historical documents and facts that claim to be accurate without bias, and flawlessly presented as a set of truths, is of great concern. It does not allow for establishing relevance with an educated world that is sceptical of knowledge that it is not permitted to challenge. But all history is the history of thought….it is dependent on the empirical evidence available at the time and the writer’s world view. One needs to study the writer before studying the facts! History means interpretation and theology needs to be examined in that light also. So for Carr, (and myself!), history (and theology) is a continuous process of interaction between the writer and his or her facts, an unending dialogue between the present and the past.

But not only is the material under examination influenced by the viewpoint of the writer, it is also rooted in a social and historical background. This is now the growing focus for the writers of alternative histories who, often, tongue in cheek, paint a picture of a world that would result from certain events occurring differently. For example, what if the Roman Empire had not fallen … would it have been the model of a well-governed, prosperous, cosmopolitan society, moved beyond the economic problems that dogged it? Perhaps the world would have been more technologically advanced sooner as the stagnation of scientific enquiry achieved by the Church would have been avoided,  Instead of the intelligentsia putting so much effort into Christian religious doctrine and hoarding knowledge in closed monasteries there would be a freer circulation of information that allowed engineering to innovate much faster (Jerry Glover, historical researcher, UK). Reading for enjoyment some of this material (example pictured above), I can’t help but think that attempts to grow a following for ‘orthodox’ theology has employed similar techniques….imagine an alternative future and make the narrative build a consciousness of it.

The study of history has been liberated by making it more scientific – with demands on those who pursue it to be more rigorous and seek to explain and respond to the incessant question Why?. It has become relevant to a bigger audience. Theology needs to eschew the tendency to move inside the fortress walls and open itself to critical examination. Instead of being a field of study for ‘insiders’ it could, as some are already doing, shed doctrinal and institutional constraints and be a science of enquiry and critical thought that relates to everyperson. This would cast a new optimism on the Church where change is not to be feared, where reason is no longer subordinate to the existing order and progress in human affairs once again is on the agenda.

Paul Inglis 17th November 2018.

Feedback/comments welcome at “Reply” at the beginning of this article. Good to share thoughts with everyone rather than just to me as many have done.

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Something different in a worship event

The 9:30am service on Sunday 18/11/2018 at West End Uniting https://www.westendunitingchurch.org.au/, corner of Vulture and Sussex Streets, Brisbane is advertised as an All Ages Service – it will follow the theme:
The wonder of God who comes close to us.

Guest presenter is Peter Marshall. He will give a Nature based kid’s address plus a personal reading relating to this theme which will be delivered in the time space where the Message would usually be given by the Minister. 15 mins of the service following his section will be for discussion, journaling, quiet time and craft activity (people attend their preference).

Peter has made the following reflection on our review of Peter Gunson’s God Ethics and the Secular Society to the UCFORUM as he prepares for this Sunday:

Like many books or précis of books I come across in very recent times they seem to echo my own thoughts. Generally I find them to support my world view, but in so doing usually do not provide any challenge for me. Of course there is inherent challenge within my world view so perhaps I expect too much in wanting books such as John Gunsons to provide more. At any rate I will be sharing something of my world view at the West End Uniting church on Sunday 18 November at the 9:30am service. I will be most interested to see how my sharing of personal experiences are received and am of course quite nervous about the outcome. But given I am not a minister or even a church member, I think it quite courageous of the West End committee to take a chance on turning quite a large proportion of the service over to me. I hope to bring people to a sense of great wonder through sharing personal experiences of nature and ecology that maybe are very foreign to many churched members. Oh well, gotta take a chance sometimes.

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Book Review: God, Ethics and the Secular Society

Does the Church have a Future? by John Gunson

Just how much are we prepared to be challenged? How far can a critique of the Church as an institution rather than a community be explored? John Gunson takes the reader on a ride that calls for a total rethink of what it means to follow Jesus. This is a no compromise, no apologies, intensely argued case against religion and in favour of a Jesus movement that is centred on ecological ethics and shared responsibility for the future.

Like all great journeys it will stay in the memory and forever affect the subconscious of the reader. For John Gunson the key question is not ‘What is the meaning of life?’ but ‘How should we live?’.

A Jesus ethical ecology will always go further than living for personal meaning – it is to live primarily with ‘the good of all’ being the goal – a pursuit of the greater goal … ‘acting from the point of view of the universe’.

This is a comprehensive coverage of the evolution of religious and theological thinking that has grown around ‘theories of God’ and the parallel growth of scientific thinking that provides alternative answers to developing doctrines. The author is not soft on supernatural theism and also does not see ‘panentheism’ the favourite of many progressives, as the answer. He describes a ‘third way’ – ‘God’ as symbol for the highest and the best that we know or can conceive, a symbol of goodness, truth and love. In doing this he accommodates a scientific world view. He rejects a dualism of the sacred and scientific and sees integrity of personal experiences explained realistically rather than by ‘faith’ and ultimately asks whether Christian theology is worth keeping. What do we lose if we throw out orthodox Christian theology? Is the world any poorer by rejecting scripture as literal?

But John Gunson argues for the retention of much – our urgent and desperate need to overcome self-centredness; our embracing of the Jesus Way as freeing us from self and being for all; the Jesus community as agent for nurturing and sustaining life; a world society where we can live out Jesus’ way of love.

He conducts a splendid survey of contemporary scholarship about Jesus that reveals much that we never had access to in our learning of orthodox theology. He critiques Paul, the dogmas of the Church, the historical perspectives that shaped the Church and makes the case for ‘ethical ecology’ as a basis for constructive living – the core message of Jesus. Ethical ecology asserts that the rational person’s knowledge of the world, and of self, can lead to understanding that the good of each depends on the good of all, and that our capacity for love and good can direct our energies towards successful ecological outcomes. A Christian (or rather a Jesus ecological)ethic will go one step further – lead to living primarily with good of all as our goal, and will need us to sacrifice our own good in the pursuit of that greater good. He presents an Ethical Manifesto to support this argument.

is it time to discard ‘religion’ as a primitive stage of human development – to challenge human maturity and responsibility for all of life and walk softly on the earth rather than have dominion over it? This calls for a new way to be Church. When Paul wrote to various churches that he had founded in Asia Minor, he was addressing the small Christian communities or fellowships in each place – not referring to a building or an institution. The Church should be like these small communities – places for discussion about ethical ecology – the radical ethic of Jesus.

But we are still trapped in Platonic thinking if we think that goodness, truth and love are discreet realities, separate from our thoughts and actions. At the same time Cosmology as a philosophy has outlived its usefulness – so how do we understand the meaning of life? For John Gunson it is through psychology, ethics and above all science.

And lest we fall into the trap of ‘resting’ in our search for understanding – Gunson manages to put under critical focus the major influential writers of this era and none are free from his assertion that they are individually faulty in their claims.

We are a people of new scientific thinking and should give greater credence to our own abilities to interpret the meaning of life.

Highly recommended reading.

Paul Inglis 5th November 2018.

This book is available in print (Morning Star Publishing)  and e-copy (Amazon Australia Kindle)

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Discussion: Panentheism

St Catherines Anglican Middle Park PAX (Progressive Anglicans) are having an advent dinner on 11 NOV 2018 at 6pm. During the meal there will be discussion about George Stuart’s writing on Panentheism. He has encapsulated this understanding of God in a nutshell and gives some answers to the difficult questions that are logical and form a solid understanding of God.

If you are interested in attending, contact Denis Freeman   dfreeman2006@hotmail.com            0409 640 637

43 Macfarlane Street, Middle Park Q 4074

There is plenty of parking at the church—the driveway is located between the church and the Guide Hut next door.

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Opinion: A Progressive/Radical Church for Today – Getting Started

by John Gunson (see some bio details at the foot of this article)

[Comments are welcome using the “Reply” option above.]

John is the author of God, ethics and secular society (2014) which will be reviewed on the UCFORUM soon. This piece is a timely challenge to progressive thinkers about the need to demonstrate change beyond just conducting a discourse. We hope Explorer groups and individuals will use this paper in some practical way.

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Progressive Christianity has lost its way. And it seems to have ground to a halt. Why? While it has been a wonderfully enlightening and liberating movement for Christians within the churches, and some who have left, it has failed to recognize its two fundamental blind spots.

Progressive Christianity has focussed on reforming and restating the church’s mythological, supernatural theology, and recovering the original Jesus Way before Jewish, Greek and Roman influences reshaped it into what became formalized and forever fixed at Nicea.

It has done this because it now has to exist in a secular world, especially in Europe, the USA, and above all in Australia.

Its first blind spot is that it doesn’t really understand the secular world’s attitude to the church and to religion itself. The average Australian isn’t simply put off by either the church’s theology or its boring Sunday worship, but by the church itself, and by religion generally (except for recent migrants), regardless of theology.

Reforming theology can be liberating for existing church members, but is irrelevant to secular Australians. They will not be attracted to the existing churches, no matter what we do. To them, the church as institution or God-worship centre in the main street is a discredited and irrelevant anachronism from the past.

The second blind spot is Progressive Christianity’s failure to understand that the existing historic church itself is part of the “Constantinian” theology that must be left behind. Under the Constantinian settlement churches were defined by large buildings (worship-of -God centres), clergy, hierarchy and theology, and as part of the establishment rather than the counter culture. This church has to be left to die, not modernised or reformed.
The future church has to look nothing like the existing church, and because the membership of the existing church is largely over 70 years of age the new and future church must be started from scratch from “young” secular Australians currently not only outside the church, but from among those either hostile or indifferent to it in its present and historic form.

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Something Special: Drama and Poetry from Caloundra Explorers

“Rubbed Out!!” “But Not Forgotten!!” “But How??”

written by John Everall.

Based on the fascinating research by Jesus Seminar Fellow, Professor Arthur Dewey in his book How the Death of Jesus was remembered – Inventing the Passion, we will become part of a Panel of Inquiry as “A Further Inquiry Reviewing ‘The record as to the death of Jesus of Nazareth’ under the title “ Rubbed Out!!” “But Not Forgotten!!” “But How??”. Think Banking Inquiry but with our seven actors testing and reviewing Professor Dewey’s proposition.

In a very ‘different’ Gathering, we will firstly explore some of the wonderful senses and sentiments that the “spoken word” can convey in meditations and poetry from our 21st century culture, and then , through the medium of Drama in a play, compare this with 1st Century Jewish culture.

All Explorer and our Regional Friends are especially invited to this Gathering at 5.30pm -7.30pm

Having our Presiding Officer (Zoe McLachlan) put a Roman Envoy (George Thomas) , a Jewish Scholar (Alan Hindmarsh), a refugee from Jerusalem’s sacking (Glenwyn Carson)and a New Testament Biblical researcher (Rev. Brian Gilbert) into the limelight through questioning by our Counsels Assisting,(John Everall and Margaret Landbeck) this should give our Gathering “Panel” an enjoyable and highly instructional night.

That Panel (played by YOU!) takes part in actually weighing up ‘the evidence’ and forming a ‘consensus’ opinion as to “Does Professor Dewey’s proposition have resonance in the ‘progressive journey’ for many of today’s active Christian explorers?

Having enjoyed challenging thoughts, indulged in both chuckles and straight out laughter, and maybe a little tear with our Jewish refugee, we also add in for you a byo light finger food meal in the context of a 1st Century Didache Syrian community shared meal, and, finally, round off the evening with a return to beautiful 21st Century thoughts through Rev. Bruce Sanguin’s work for “concentrating one’s thoughts”.

Caloundra Explorers Group is never afraid to offer something that is not only ‘inspiring’ but also a bit ‘challenging’ to our journey!

Why not join in this rather special, and different, evening Gathering.

Our actors have been in rehearsal for over four weeks, and they would be delighted if you could accept their personal invitation to ‘come along’ and be part of ‘the action’ on Sunday night, 21st October, in the Caloundra Uniting Church Hall.

Enquiries: Email contact

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Book Review: Two Elephants in the Room by John Bodycomb

Two Elephants in the Room: Evolving Christianity and Leadership, John Bodycomb, 2018, Spectrum Publications Pty Ltd, Richmond, Victoria.

John Bodycomb clearly has a long experience at the workface of the church and its ministry. His sociological, teaching and ministry skills are obvious in this short thesis on the two most significant elements challenging organised religion. He also demonstrates a wonderful sense of humour that ‘thinking’ readers will enjoy. He needs to be heard and responded to.
The two elephants:
• The future of organised religion in western society, and
• The future of professional ministry
are apparent at a time in Australia when the consensus is moving towards ‘no religion’ in their lives. Indifference to organised religion is steadily increasing. At the same time many young people still believe there is more to life than the material and view being ‘spiritual’ with its multiple meanings as a transcendent dimension that takes them to a higher experience of life.

Drawing on Maslow’s hierarchy of human needs and motivation research, he explains why some people stay with the church and that here is a key element for church leaders to note when looking for answers to how to grow the church. What has intrinsic worth in our lives today is very different from that of previous generations. This includes ‘ethical axioms’ that no longer produce this ‘transcendence’. Nevertheless, Bodycomb is able to identify real benefits to people engaging with organised religion. He offers 12 fascinating ‘benefits’ that effective churches demonstrate, including:
• Developing proficiency in relating socially – getting along with others
• An aid to an effective ‘inner gyroscope’ – enabling one to preserve a placid interior, undisturbed by outside buffeting
• Bringing ‘inklings’ of transcendence through music, philosophy and theology.

But Bodycomb emphasizes that the intangible benefits for ‘living life to the full’, in the sense of Jesus’ teaching, is dependent on the inventiveness of the local church. The church needs to be a thinking institution. He sees the greatest risk to the church is its tendency to discourage thinking. Theology needs to be re-invented, re-defined. ‘God talk’ has been manufactured. Doctrines need to undergo close critical deconstruction and theological colleges need to open up this discourse and encourage it.

Whilst Bodycomb has seen the expiration of the church as we know it, he insists that the great ‘existential’ questions will still exercise minds e.g. Is there anything to describe as ‘transcendence’ beyond what we can physically see? “Is G-O-D a fantasy or …. a reality?” What is G-O-D? Like Spong, Bodycomb sees the imperatives for change – without evolution we will witness extinction of organised religion. Evolution has been going on since the European Renaissance and the Reformation, but change has always been met with counter movements to restore the ‘authority’ of the church. This is no longer working. Consequences of massive socio-cultural changes are no longer able to be stopped. The ‘back to orthodoxy’ movement is alive but now only impacting on a slim minority.

Bodycomb identifies the key adaptive responses as cerebral and visceral with the former being adopted by ‘progressives’ and the latter by those who are still holding onto unquestioning fundamentalism. He has a long history of asking questions about theological education and has challenged the theological colleges with learning lessons from Tillich and others who knew the value of pastoral ministry over having the ‘right’ theology. His ideas about church today should be heard and acted on. What he says makes so much sense and, if acted on, would re-connect the church with the secular world. His 10 disincentives and 10 incentives to consider when going into ministry today are critical lessons to all church teachers and ministry mentors. His model for moving ministry into a sphere of relating to the world and its pressing needs stands as a credible guide that should be informing training programs.

This thesis could have been titled – Asking the Right Questions about the Church and its Leadership. It has convinced me that the church enterprise needs urgently to move from its ‘maintenance’ model to an urgent energetic response to a world that needs help with massive life-threatening problems.

The author: Rev. Dr John Bodycomb is a Melbourne-based minister of the Uniting Church in Australia. He retired in 1996 after forty years as parish minister, Christian educator, University Ecumenical Chaplain and former head of the Uniting Church’s Theological Hall in Melbourne. He was awarded the Medal of the Order of Australia for his promotion of religious freedom and to fostering ecumenism.

Reviewer: Dr Paul Inglis, 8th October 2018
Retired UCA Community Minister
Retired Academic, QUT Faculty of Education
CEO UC Forum – https://ucforum.unitingchurch.org.au

Where to purchase: Spectrum Publications

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Report: Visit of Glennis Johnston to the Caloundra Explorers.

Glennis Johnston will be remembered by many of those present at the Explorers 8th Annual Seminar for her fascinating insight into Process Theology, plus adding in a bit more with quantum physics, a touch on the concept of time, of course throwing in resourceful meditation, and all themed through an interesting introduction using some church history to put everything into our modern perspective; … how could we not be fully engaged and delighted!! Intriguing discussion as to ‘our dark side’ and much, much , more. Glennis’ new book “ A New Spiritual Tapestry” should give considerable thought to many readers.

And of course, being Caloundra, a fabulous spread for morning tea, and Subway excelled themselves in providing the basis for our lunch ;as always! Great credit to the Caloundra Explorers Team….. why would you buy sausage rolls for morning tea when you have the best ‘home grown sausage roll maker’ in town volunteering as part of the Team!

Our 8th Annual Seminar was a resounding success….. but we are now exhausted!

Of course, all will change by the 21st October when we have our final 2018 Gathering of Explorer and our Regional Friends at 5.30pm on the Sunday night.

We will firstly explore some of the wonderful senses and sentiments that the “spoken word” can convey in meditations and poetry from our 21st century culture, and then , through the medium of Drama in a play written by one of our members, compare this with 1st century Jewish culture. Based on the fascinating research by Jesus Seminar Fellow, Professor Arthur Dewey in his book “ How the Death of Jesus was remembered – Inventing the Passion”, we will become part of a Panel of Inquiry as “A Further Inquiry Reviewing ‘The record as to the death of Jesus of Nazareth’” under the title “ Rubbed Out!!” “But Not Forgotten!!” “But How??”. Think Banking Inquiry but with our seven actors testing and reviewing Professor Dewey’s proposition. Having our Presiding Officer put a Roman Envoy, a Jewish Scholar, a refugee from Jerusalem’s sacking and a New Testament Biblical researcher into the limelight through questioning by our Counsels Assisting, this should give our Gathering “Panel” an enjoyable and highly instructional night as they weigh up ‘the evidence’ and form an opinion as to “Does Professor Dewey’s proposition have resonance in the ‘progressive journey’ for many of today’s active Christian explorers?” We also add in a byo light finger food meal in the context of a 1st century Didache Syrian community shared meal, and round off the evening with a return to beautiful 21st century thoughts through Rev. Bruce Sanguin’s work for “concentrating one’s thoughts”.

Caloundra Explorers Group is never short of something or other ‘inspiring’ to our journey! Why not join in this rather special, and different, evening Gathering.

Contact: John Everall

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God, the Trinity and Panentheism

by George Stuart (see bio details at the end of this article.) 

Note: Following posting of Rodney Eiver’s article Our Father Who Art Up There, George has kindly given us this chapter from a book he is currently drafting. George Stuart has crafted the popular series of songs and music entitled Singing a New Song .

***

I am in the process of writing my theological autobiography entitled, ‘Rekindling Christianity by Journeying with Jesus, Starting all over again’. One of the sections has to do with my concept of God, my version of the Trinity. It is rather long but you may be interested.

I begin by saying that my present beliefs are panentheistic. I understand panentheism as the belief that God is ‘in’ everything and everything is ‘in’ God. This sets a completely new path for me, from which to view reality, the cosmos, humanity and the meaning of everything, including Jesus and his cross. This supersedes any anthropomorphic (human like) image of God. It replaces what I understand to be, the misleading idea about the separation of God from humanity – God, a separate entity, being away and distinct. It also precludes any violence in God. God being in control also becomes irrelevant. These are all built on anthropomorphic images and ideas.

This is so, so different to what I have believed previously, however, I still have connections with the Bible, with church teachings and some of what I experience in the current church services I attend.

I replace the anthropomorphic images of God with more complicated, mystical images of spirit and energy. These are somewhat abstract, and thus maybe more difficult to embrace. I am reminded of teaching in a gospel conversation that Jesus has with the woman of Samaria.
God is spirit, and those who worship him must worship in spirit and in truth. (John 4:24.)
Certainly not the easiest to comprehend. In this quotation, God is not ‘a spirit’, but ‘spirit’. For me, the two are different and the quote points beyond the dominant biblical images of God.

The quote includes, ‘those who worship him…’ (John 4:24.)
This falls back into anthropomorphic talk which, for me, is a pity. God again, becomes a ‘him’
I do not find the word ‘energy’ in my biblical concordance, so I’m not sure that this concept is present in the biblical way of thinking. Energy is not a first century concept but it is central to modern thinking, particularly with the explosion of scientific information and the current way of understanding the cosmos.

I also find it significant that God is referred to as ‘love’, see 1 John 4:16a, and not ‘a loving person’. Again, the two are very different for me. The first is mystically abstract but the second sounds very anthropomorphic.

Continue reading

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Report on today’s PCNQ seminar

It is fast becoming the norm for our gatherings of ‘progressives’ to be strong on fellowship and meaningful discourse. Today was no exception. The discussion about Bessler‘s third and contemporary quest for the human Jesus was preceded with a sharing of individual thoughts on the current state of the church, society, theological studies, leadership in a time of challenge to the very notion of truth seeking, and much more. This highlighted how comfortable we are with shared conversations rather than traditional dogmatics, with learning from each other as well as the literature and enjoying the tension of contested ideas.

Participants were invited to leave notes for the committee to consider future topics for discussion. This invitation is extended to everyone. Just send your thoughts to Desley.

We are currently looking at having either the October or the November gathering on a Sunday afternoon so that people who cannot make it to weekday sessions have this option. Watch for details coming soon.

Paul Inglis 26/09/18

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Reflection – Our Father Who Art “Up there”.

Rodney Eivers
22nd September 2018

“God” had a big press in Australia in mid-September!

This came about from the headline news that Bill Hayden, former Governor-General and a proclaimed atheist, had returned to Roman Catholicism.

It has made many people very angry judging by the comments in the newspaper letter pages and social media. Some people, though, have been heartened that a prominent person would make such a declaration. One curious thread for me from the remarks of the angry people is that Bill Hayden should not have allowed, or promoted, his decision as a front-page item. He should have kept it to himself. Another thread was that he became baptised because he wants to be sure of a place in heaven with his likely death in the next few years.

Now I can’t speak for Bill Hayden as to what his real motives were. If you take him at what he has publicly said, it was because, through the example of human beings known to him. Their care and compassion, was linked to their professed Christianity so it became a club he wanted to join. We do not have any detail of the finer theological rationale for the decision nor of his concept of “God”

This brings me to what prompted this reflection. Some months ago I offered some comment to “Judith” who had responded to a website article on the UC FORUM .She was distressed that after 60 years as a faithful Christian she still had not found the answer to “Who or what is God?”

I threw in some thoughts on how other people had responded to this question. Some would see God as being the still inner voice in our minds when we talk with ourselves when pondering life or needing to make decisions. At the other end of the scale some would see God as the sum total of all the probabilities and chances which came together from the Big Bang. From this followed the formation of the stars and planets, the evolution of life and ultimately to the churning over of ideas and emotions going on in our human brains. Some are satisfied to say God is a symbol for what is. Symbols for Life and love, if you want to pin it down further. Perhaps the Hebrew scriptures were putting it something like that (Exodus 3:14) when Moses had the same problem as Judith.

Going on a bit further, though in my reply to Judith, I put the question, “Was the supernatural a reality for Jesus?” My answer to that rhetorical question was, “Most likely, because everyone of that era, including Greek philosopher, Socrates, accepted the supernatural as a reality.

I commented further that because Jesus is identified with the Lord’s prayer, starting with “Our Father which art in heaven” then we can assume that he had some supernatural place in mind, perhaps up in the sky, where God lives. (Isaiah 40: 22)

Just this week, however, I discovered a new slant on this perception, something I had not been aware of before.

The new information was a comment which I have summarised and extracted as follows:
The New Testament of the Bible was written in the Greek. Jesus is said to have spoken in Aramaic. Greek culture had a strong concept of “heaven” as the home of the gods – something separate and distant from us mere mortals on Earth. In Aramaic however, the equivalent word can mean something quite different. The Aramaic phrase “Our Father who art in heaven” elicits the image of creation, of giving birth to the universe. At another level it presents the image of the divine breath (spirit) flowing out of oneness, creating the whole diversity of forms. The equivalent word for “heaven” conjures the image of light, sound and vibration spreading out and pervading all. In essence then “heaven” is conceived not so much as a place outside this world but as a dimension of reality that is present everywhere. The above translation is in dispute by some professional linguists. They quite rightly argue that as the language of that period is no longer in use one cannot rely on current versions of a language to accurately describe past events. Can one apply the English spoken during the Roman occupation with what is spoken in the British Isles today? Chaucer from a much later period is difficult enough to follow
Nevertheless, the exercise does demonstrate that we are well justified in seeking alternative interpretations of Bible passages. It may be true that, I was on the wrong track in using the opening line of the Lord’s Prayer to certify that Jesus was a supernaturalist. Perhaps he did have a vision of an entity which was not tied to Greek assumptions about heaven as the home of the gods. If so, perhaps we can take some comfort in imagining God not as being away up there, far from us, but as an ever-present component of our humanity and of our daily life here on earth.

oOo

Note: We welcome further reflections on this reflection. Just go to the “Reply” spot at the beginning of this entry and post your thoughts.

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Two great seminars with Glennis Johnston

Glennis Johnston is the author of “Turning Points of the Spirit” and Director of Fernbrook Lodge Retreat Centre, Dorrigo. She is an ordained UC Minister, and international volunteer and experienced counsellor. Creating considerable interest, is that she has also been the Spiritual Director of a multi-faith residential community in Melbourne.

  1. Caloundra Uniting Church – Saturday 29th September
  2. Buderim St Marks Anglican Church – Sunday 30th September

CALOUNDRA PROGRAM 9.30am Opening Session1 “Re-imagining God” ‘A view of God’ – finding a personal and meaningful understanding – exploring a little way into Process Theology
11.30am Session Two thru to 1.00pm “What does Worship mean from this New Perspective?” The difference between attending to God and worshipping
2.00pm Afternoon Session Three – thru to 3.30pm “Creative Transformation and our Beautiful Messy Lives”
—-Valuing imperfection and change within ourselves, and integrating our shadow side
—-What does creative transformation look like in our lives and how do we move towards it?

Where: Caloundra Uniting Church HALL, 56 Queen Street, Caloundra.
When: Saturday 29th September 2018 9.30am to 3.30pm
Cost: Fee $25 per person. (Lunch included) –Please note -Registration required for catering!
We encourage payment, after registering, by Direct Credit -Caloundra Uniting Church BSB 334-040 Account 5538-665-68
REGISTRATION: by 7pm Thursday 27th September. E:jjeverall@bigpond.com or Ph: 5492 4229: CONTACT: John Everall Ph.5492 4229; Margaret Landbeck Ph.5438 2789; Alison Green E:alisonjgreen62@gmail.com

BUDERIM PROGRAM Is there such a thing as ‘Christian values’? If so, where do they come from? Is it possible to reject the core doctrines of traditional Christianity and still be Christian? Is a progressive Christian spirituality different from a humanist spirituality?

More details: https://www.facebook.com/events/426975197797668/?ti=icl

Where: St Marks Anglican Church 7 Main Street, Buderim.

When: Sunday 30th September 3pm to 5pm.

Enquiries: Rev Deborah Bird

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Scholarship winning essay – My approach to Progressive Christianity

Prior to the establishment of the Rodney Eivers Annual Bursary this month, the UCFORUM with the help of Rodney offered an initial scholarship to students at Trinity College early in 2018. As part of the UC Forum’s Bursary Application process, interested parties were asked to write an essay exploring issues relating to progressive Christianity and traditional orthodoxy. Successful bursary recipient Deon Naudé writes about his response to Progressive Christianity.

There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all” (Ephesians 4:4–6, New Revised Standard Version).

In many ways, I consider myself to be a progressive Christian. There are a multitude of respects in which the various progressive approaches to God, faith, scripture, and the Christ event resonate with my way of thinking. That was not always the case. Five years ago, I would have been aghast at the words of Marcus J. Borg—not to mention John Shelby Spong! The fact that I can read Spong and somewhere in my heart be profoundly uplifted by his words is a significant departure from my previous approach to the faith. And for that change I am glad.

Nonetheless, rather than giving myself up to progressive thought and wholeheartedly embracing it with all that I have (like I used to do with reformed evangelicalism), I find myself occupying a strange, often uncomfortable, liminal space. I see so much beauty and hope in progressive Christianity. And yet there are foundations and footholds within the conservative expressions of the faith off from which I am not prepared to step. In this essay I will explore this tension more fully.

A strength of progressive Christianity is its willingness to ask difficult questions and its openness to explore avenues of thought, even if those avenues lead to uncomfortable insights. In contrast, I often felt shackled by conservative theology. The conservative commitment to “the truth” is a noble and sincere pursuit, genuinely sought by women and men who want nothing more than to honor God.

But often this commitment—as genuine as it was—resembled to me an attempt to cling to the party line, at all cost. Exploration of ideas was, in my experience, never encouraged, except if it was exploration of our ideas and our understanding. And there was often the unspoken threat: deviate from the party line, and you will be labeled an enemy of the gospel, because to deviate from the party line was to deviate from the very truth of God. Yet, as Val Webb points out in In Defense of Doubt: An Invitation to Adventure: “The world of the early church was a scene of great fluidity of ideas. Diverse memories of Jesus vied for attention in the struggle to make sense of his life and death.” She continues: “Many today whitewash the early church, presenting it as a devout bunch of people living, working, and worshiping in blissful, loving harmony. Instead, much of the period was spent in controversy.” So I value progressive Christianity, because it embraces this authentic exploration and wrestling with divine truths.

Of great importance in exploring progressive Christianity, in my thinking, is the question, “If Jesus is savior, from what does he save us?”

The answer with which I grew up was always, “Jesus saves us by experiencing the wrath of God the Father in our place so that we can be forgiven of our sin and enter heaven.” However, I find Marcus J. Borg’s approach a lot more compelling. In his book The Heart of Christianity, he describes salvation as light in our darkness, sight to the blind, enlightenment, liberation for captives, return from exile, the healing of our infirmities, food and drink, resurrection from the land of the dead, being born again, knowing God, becoming “in Christ,” and being made right with God (or “justified”). “In the Bible,” he concludes, “salvation is all of the above.” Referring to Jesus, Borg also stresses, “It’s clear that his message was not really about how to get to heaven. It was about a way of transformation in this world and the Kingdom of God on earth.”

Michael Morwood also stresses the focus on this world in the message of Jesus. In In Memory of Jesus Morwood writes, “He was very clear about it: it is through their care and concern for others that people would come to know deep down their intimate connection with God.”

In The Trouble with God: Building the Republic of Heaven, David Boulton expresses this notion by recasting followers of the way of Christ as “radical religious humanists” whose aim is “to contribute to the making of the ‘republic of heaven.’”

Gretta Vosper puts forth a similar view in With or Without God: Why the Way We Live is More Important Than What We Believe, when she defines salvation as “removing the causes of suffering in the world, new life.” I very much value the “this world” and the “this life” focus of this view of salvation, because I think conservative Christianity has unwittingly confined salvation to an abstract idea that has very little to do with our lives in the here and now. It seems difficult for me to see how these conservative understandings of salvation can truly be integrated with Christ’s proclamation, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news” (Mark 1:15, NRSV).

And yet, my trust remains in the hope of the age to come. I am not willing to jettison the belief, as some progressives do, that the kingdom that Christ heralds in is a purely earthly endeavor limited to the physical realities of the time in which we now live. I am not willing to follow those who, like Don Cupitt, claim, “There is no Beyond. To say that the Kingdom has come, then, is simply to say that we now recognize that everydayness is all there is.” (As expressed in Cupitt’s The Last Philosophy)

That is not enough for me. I do think Christians should pour themselves out in love and service for the people of this world. That is very much a realization of the salvation brought by Christ. But if I did not have hope that at the consummation of all things there would be an eternal reality where we experience the full resurrection, restoration, and reconciliation of creation, I would find it difficult to believe that I am not ultimately working in vain. And I find it difficult to divorce the meaning of salvation from this ultimate eternal reality. So while I greatly appreciate the earthly emphasis of this progressive view of salvation, I nonetheless also cling to a cosmic, eternal hope, as emphasized by the conservative understanding.

Other central questions, when exploring progressive Christianity, are, “Who is God?” and “Who is Jesus?” Spong answers the first question by insisting that traditional theistic views of God have become untenable. Instead, he paraphrases the ideas of Tillich in describing a new understanding of the divine in Why Christianity Must Change or Die, “This God would not be a theistic power, a being among beings, whose existence we could debate. This God would not be the traditional divine worker of miracles and magic, the dispenser of rewards and punishments, blessings and curses. Nor would this God be the capricious heavenly superparent who comforted us, heard our cries, and became the terrestrial Mr. Fix-It for some while allowing others to endure their pain to the bitter end in a radically unfair world.”

It is important to note that in denying a theistic understanding of God, Spong does not deny that God is real. Instead he writes in Why Christianity Must Change or Die: “This God was not a person, but . . . the mystical presence in which all personhood could flourish. This God was not a being but rather the power that called being forth in all creatures. This God was not an external, personal force that could be invoked but rather an internal reality that, when confronted, opened us to the meaning of life itself.”

Karen Armstrong states it perhaps more strongly in A History of God: The 4000-Year Quest of Judaism, Christianity and Islam when she describes Hegel’s view of God: “Hegel had in effect declared that the divine was a dimension of our humanity.”

These understandings of God, then, lead to profound impacts on one’s understanding of Christ. In addressing the traditional view of the incarnation, Michael Morwood writes in Tomorrow’s Catholic: Understanding God and Jesus in a New Millennium: “This way of thinking is founded on a religious worldview that is no longer relevant as an explanation of God’s relationship with human beings. It is founded on an outdated cosmology which presumes God is up or out there somewhere and sends his Son down to this planet. That cosmology does not take seriously the reality that the whole universe is permeated with the presence of God; it presumes the sacred, the divine is basically elsewhere and visits us, or deigns to break into our exiled world in unusual ways.”

John Robinson, too, sees no way in which the traditional understanding of the incarnation can survive, other than in the form of myth when he writes in Honest to God, “Myth has its perfectly legitimate, and indeed profoundly important, place.” He continues, however, “But we must be able to read the nativity story without assuming that its truth depends on there being a literal interruption of the natural by the supernatural, that Jesus can only be Emmanuel—God with us—if, as it were, he came through from another world … To tie the action of God to such a way of thinking is to … sever it from any real connection with history.”

Despite these shifts in thinking on the incarnation, Spong nonetheless maintains, “I still find the power of the Christ compelling. … Something draws me back to him again and again.” He continues, “Beneath the God claims made for this Jesus was a person who lived a message announcing that there was no status defined by religion, by tribe, by culture, by cult, by ritual, or by illness that could separate any person from the love of God. If love is a part of what God is or who God is, then it can surely be said of this Jesus that he lived the meaning of God. According to the Gospels, he lived it with a consistent intensity. It was as if his source of love lay beyond every human boundary. It was inexhaustible. It was life giving.”

I empathize with the above views of God. Theism struggles to answer basic questions about the nature of God, particularly in relation to the fact that evil and suffering exist in the world. There are conservative Christian preachers who have in so many ways painted a picture of God that makes God look petty and capricious; some ascribe to God the worst of our human foibles but insist on calling them good. I also value Tillich’s understanding of God as the “Ground of Being.” It resonates with the Apostle Paul who claims God is “above all and through all and in all” (Ephesians 4:6, NRSV). I think there is much here worthy of pursuit. And yet, alongside these concessions, I continue also to cling to traditional understandings. I readily admit I do not understand the intricacies of prayer. There are many challenging questions I cannot answer. Nonetheless, I am not yet ready to give up on being able to pray to a God who personally hears me, knows me, and cares for me. Spong might call my belief about prayer “naive at best and unbelievable at worst” and he could very well be right—but I am not yet ready to face a cold, silent universe, where God is a “what” rather than a “who”.

These issues are intensified for me when it comes to Christ. It is certainly possible for me to see value and beauty in the beliefs that Jesus was an ordinary human being, who, by whatever means, was able to live out his humanity in the fullest, most loving, divinity-saturated ways.

But I need more than this. I am not willing to give up on the notion that through the Christ event, that which was fully transcendent became immanent in the most humbling and kenotic of ways. I am not willing to give up on the notion that through Christ we see a God who gives up everything in order to be poured out in love for God’s children. I am not willing to give up on a God who embraces death—even death on a cross—to redeem a bitterly lost yet bitterly loved world. Whatever wisdom there may be in non–traditionally incarnational views of Christ, I am not willing to give up on the core understandings of Christ as the fully human and fully divine incarnation of the God who is love. That to me remains a refuge from which I am just not ready to sail.

I value and embrace progressive Christianity. I identify as a progressive. But I still remain at least within throwing distance of my traditional, conservative beliefs. It is, personally speaking, from within this liminal, in-between space that I perceive the Christian faith to have most beauty. I value, however, more than I can express in words, open, challenging, and respectful dialogue between all those who claim adherence to the Christian faith, and beyond. The Christian umbrella is a large umbrella, covering a broad, diverse community. Beyond this, we find ourselves in a colorful, diverse, eclectic world, spiraling outward into a glorious, mysterious, infinite universe. It is my hope that we can continue to explore the mystery of the divine and the material—and all things in between—with grace, humility, and a sense of adventure.

Deon Naudé (published with permission of the author).

Deon is in the final stage of completing a Bachelor of Theology through Trinity College, Brisbane. He is the library technician at Trinity College. This essay was also published in Journey On Line today. For information about the Rodney Eivers Bursary of $13 000 please go to the previous post.

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Exciting New Study Scholarship – The Rodney Eivers Bursary

The UCFORUM is pleased to announce:

The Rodney Eivers Annual Bursary – $13 000

Trinity College, UCA Queensland Synod

Rodney Eivers is the Chairperson of the UCFORUM

This bursary is awarded to new tertiary students of Trinity College Queensland, to assist with their course fees whilst studying for a Bachelor of Ministry degree. The aim of the bursary is to provide financial support to students and to encourage the development of a greater awareness of the breadth and diversity in theology and scriptural scholarship, as it relates to contemporary society.

Applications open – Monday 10 September 2018

Applications close – Wednesday 10 October 2018

The student will be awarded the bursary on or before Thursday 1 November 2018. The presentation of the bursary certificate/award will be on 14 November 2018.

For details and applications go to: The Rodney Eivers Bursary 

The Bursary requirements include the submission of an essay showing an understanding of Progressive Christianity. As this will require reading a selection of texts from a recommended reading list, applicants should not delay making a start on their application. The books are available from Trinity College Library.

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God is a Verb – Richard Rohr

A meditation or reflection

Trinity
Tuesday, September 11, 2018

Just as some Eastern fathers saw Christ’s human/divine nature as one dynamic unity, they also saw the Trinity as an Infinite Dynamic Flow. The Western Church tended to have a more static view of both Christ and the Trinity—more a mathematical conundrum than an invitation to new consciousness. In our attempts to explain the Trinitarian mystery, the Western Church overemphasized the individual names—Father, Son, and Holy Spirit—but not so much the quality of the relationships between them, which is where all the power and meaning lies! So, let’s not spend too much time arguing about the gender of the Three. The real and essential point is how the three “persons” relate to one another: infinite outpouring and infinite receiving.
The Mystery of God as Trinity invites us into full participation with God—a flow, a relationship, a waterwheel of always outpouring love. God is a verb much more than a noun. Some Christian mystics taught that all of creation is being taken back into this flow of eternal life, almost as if we are a “Fourth Person” of the Trinity, or as Jesus put it, “so that where I am you also may be” (John 14:3).
The Cappadocian Fathers of the fourth century first developed this theology, though they readily admitted the Trinity is a wonderful mystery that can never fully be understood with the rational mind, but can only be known through love, prayer, and suffering. Contemplation of God as Trinity was made-to-order to undercut the dualistic mind. This view of Trinity invites us to interactively experience God as transpersonal (“Father”), personal (“Christ”), and even impersonal (“Holy Spirit”)—all at once.
The Cappadocian teaching moved to the West but was not broadly communicated. We find an active Trinitarianism in many Catholic mystics (e.g., Meister Eckhart, Julian of Norwich, John of the Cross, Teresa of Ávila). Scottish theologian Richard of St. Victor (1110–1173) reflected this early theology. He taught at great length that for God to be truth, God had to be one; for God to be love, God had to be two; and for God to be joy, God had to be three! [1]
True Trinitarian theology offers the soul endless creativity—an open horizon. Trinitarian thinkers do not seem to have much interest in things like hell, punishment, or any notion of earning or losing. They are only overwhelmed by infinite abundance and flow.
Our supposed logic has to break down before we can comprehend the nature of the universe and the bare beginnings of the nature of God. Paraphrasing physicist Niels Bohr, the doctrine of the Trinity is saying that God is not only stranger than we think, but stranger than we can think. Perhaps much of the weakness of many Christian doctrines and dogmas is that we’ve tried to understand them with a logical or rational mind instead of through love, prayer, and participation itself. In the end, only lovers seem to know what is going on inside of God. To all others, God remains an impossible and distant secret, just like the galaxies.

Gateway to Presence:
If you want to go deeper with today’s meditation, take note of what word or phrase stands out to you. Come back to that word or phrase throughout the day, being present to its impact and invitation.

[1] Richard of St. Victor, Book Three of the Trinity, trans. Grover A. Zinn (Paulist Press: 1979). My summary of his conclusions.
Adapted from Richard Rohr, The Shape of God: Deepening the Mystery of the Trinity (Center for Action and Contemplation: 2004), CD, DVD, MP3 download.
Image Credit: Deesis Mosaic (detail), 13th-century, Hagia Sophia, Istanbul, Turkey.
Fr Richard Rohr – Centre for Action and Contemplation

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Next Conversation and Morning Tea for PCNQ

The Progressive Christian Network (Q) Explorers meets again on Wednesday 26th September at 10am.

Venue: Merthyr Road Uniting Church, New Farm.

Topic for Discussion: Professor Joe Bessler’s Three quests for the historical Jesus

Quest 1
From around the time of the Reformation – fuelled by both the growing concerns about the power of the established churches over public discourse and by an emerging recognition of the need for a new framework for public life. New models of faith and Reason. 17th Century development of toleration and breaking away from State controlled Churches.

Quest 2
The second quest emerges during a period of turning away from the growing influence of secular thought. By 1958 we have Vatican 2 – ‘opening the Church to allow some fresh air’.
This second quest involved a search within the Christian community itself, for a theology connected to human experience and the modern world. It focussed on eschatology (which is the ultimate destiny of humanity) as political critique of Church and Society. It brought liberation theology and black and feminist theology.

Quest 3
The stage was set for a renewed quest in the current era. The Jesus Seminar shaped the quest. A significant number of scholars moved outside the church and the academy to address a wider, public audience. It had a commitment to examine texts outside the Christian canon of the New testament and to making conclusions without regard to doctrine.

Bessler discusses these in A Scandalous Jesus.

It is not essential to have read this book but those who have could help with the focus on each quest. Enjoy a delicious morning tea and a great conversation.

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The deification of Jesus by the writer(s) of the Gospel of John

The Redcliffe Explorers will meet on Monday night 3rd September at Azure Blue (91 Anzac Ave., Redcliffe), when Rob Daly will lead a discussion on the deification of Jesus by the writer(s) of John’s Gospel. This is part of our exploration of the four gospels based on retired Uniting Church minister Rev Dr Lorraine Parkinson’s illuminating book Made on Earth – how gospel writers created the Christ.

As usual we meet at 6:30 p.m. for a pre-session cuppa and chat. All are welcome; if you’re new to our Explorers meetings please call me on 3284 3688 or 0401 513 723 for details and how to access the Azure Blue facility.

Ian

(Dr) Ian Brown

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Good start for PCNQ Explorers Conversation Group

With about 30 people at our first session this morning kicking off the monthly gatherings of this group, we are very pleased with the enthusiasm and interest. Accompanied by a delicious morning tea at Merthyr Road Uniting Church the 90 minute session was never short of input from the group. A robust conversation around Professor Bessler’s recent seminar on the Platonic influence that shaped the Church brought out many threads for future discussions. We never made it to the second topic we hoped to talk about so that may be the focus next month – The Three Quests for the Historical Jesus. Good to have people from other groups join us.

Next gathering – 10am on 26th September.

Paul Inglis 29th August 2018.

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Reminder: PCN Morning Tea Conversation

This Wednesday morning at Merthyr Road Uniting Church, New Farm, Brisbane.

 

 

For those who can make it on Wednesday 29th August from 10am.

Enriched from our seminar with Joe Bessler a few weeks back, encouraged to keep learning, inspired to have more fellowship with friends on the ‘progressive’ path of Christianity, we have decided to start a PCN Explorers Group which will meet monthly on the last Wednesday of each month at 10am for morning tea followed by 60 -90 minutes of sharing.

At this first session let’s reflect on the content of Joe’s talks. Maybe some people will have read his book and can contribute some thoughts from that. Joe’s early morning session at New Farm focussed on the influence of Plato on Christian thought, and the afternoon session looked at the three historical quests for Jesus that changes theology for ever. If you missed the talk and would like a copy of the PowerPoint slides, please ask,

Come prepared to contribute to the discussion so we can be enriched and encouraged on our journeys. Apologies to those who are still working, but this is just a suggested time to start a regular meet-up and I am open to other suggestions.

Warm regards,

Desley or phone 0409 498 493 (Desley Garnett) or Paul

If you get a chance, please have look at the introduction to Joe’s book – A Scandalous Jesus at the Amazon site:  A Scandalous Jesus prior to the conversation. (Not essential, but useful).

oOo

 

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Two Seminars with Glennis Johnston

1. Caloundra Explorers – 8th ANNUAL SEMINAR

SATURDAY 29TH SEPTEMBER 2018 – CALOUNDRA – 9.30 am

Our Special Speaker – GLENNIS JOHNSTON

Author of “Turning Points of the Spirit”

PROGRAM
9.30am Opening Session
“Re-imagining God”
—-‘A view of God’ – finding a personal and meaningful understanding – exploring a little way into Process Theology

11.30am Session Two thru to 1.00pm
“What does Worship mean from this New Perspective?”
—-The difference between attending to God and worshipping

LUNCH – A Light Finger food Lunch will be provided, with tea, coffee, and fruit juice.

2.00pm Afternoon Session Three – thru to 3.30pm
“Creative Transformation and our Beautiful Messy Lives”
—-Valuing imperfection and change within ourselves, and integrating our shadow side
—-What does creative transformation look like in our lives and how do we move towards it?

Where: Caloundra Uniting Church HALL, 56 Queen Street, Caloundra.
When: Saturday 29th September 2018 9.30am to 3.30pm
Cost: $25 per person. (Lunch included) –Please note -Registration required for catering!
We encourage payment, after registering, by Direct Credit -Caloundra Uniting Church BSB 334-040 Account 5538-665-68
REGISTRATION: by 7pm Thursday 27th September. E:jjeverall@bigpond.com or Ph: 5492 4229:
CONTACT: John Everall Ph.5492 4229; Margaret Landbeck Ph.5438 2789; Alison Green alisonjgreen62@gmail.com

MORE! YES, MORE!! ENJOY FURTHER STIMULATING DISCUSSION WITH GLENNIS JOHNSTON
2. On Sunday 30th September 2018, at St Mark’s Anglican Church Hall, Buderim – ‘Sunday Conversations’ at 3.00pm $10 at door.

Contact alisonjgreen62@gmail.com

Glennis Johnston addresses the Question:
What is the relationship between ‘beliefs’ and ‘values’?
Is there such a thing as ‘Christian values’? If so, where do they come from?
Is it possible to reject the core doctrines of traditional Christianity and still be Christian?
Is a progressive Christian spirituality different from a humanist spirituality?

oOO

 

 

 

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Book review: A World of Difference by Stratford and McWilliam

A World of Difference: Ways of Being-in-the-World

Authors: Walter Stratford & Linda McWilliam

Published by: Morning Star Publishing

Linda is an Anglican priest and the Director for Mission for Anglicare, southern Queensland who holds a Bachelor of Theology (honours) and a Master of Counselling from ACU.

Walter is a retired Uniting Church minister who has a number of degrees and completed a PhD in 2012.

How I wish this book had been available to me twenty years ago!

The authors demonstrate how ‘meaning’ is found when philosophy meets history, culture, ethnography and religion. It is also about a human search for truth and justice that is a both analytical and practical. It is a useful analysis of ‘spirit’ and ‘soul’ concepts illustrating how spirit and soul have captured the minds of many over millennia. The authors manage to separate these from long standing claims of the church and its teachings on eternity. They place the many notions of ‘being’ and ‘life’ in the lived experience drawing on Martin Heidegger’s sociological interpretation of ‘being-in-the-world’.

The authors have obviously experienced life at close quarters, both professionally and privately. This shows in the way they mesh spirituality with our complex social values as a counter to all the conflicting values of secular society and in a way that honours all life within creation. This is done against a context of claims on the ‘right’ faith perspective and the destructive path of fundamentalism and the way the latter has dismembered societies and produced a great movement of refugees across the world.

Our woeful history of religion that inevitably attempts to create God in the image of the practitioner is a persistent problem for authentic spirituality. But “making spirituality visible can be considered as contained in compassion, justice, kindness, honesty, and a commitment to peace”.

This is very much a commentary on today’s world of religion, politics and social mores. It is not about a spirituality that hides from the realities of a world in trouble – it is responsible spirituality finding value in self rather than in soul-less and mechanistic structures, and liberated from all restraints.

Meaning is found in covenants in all walks of life – marriage, community capacity building, with the environment and those sourced from Abrahamic traditions. These are all vulnerable and subject to human frailty, greed and power seeking. We are at a time in earth’s history when religious and political claims that assert value over each other are futile. The imperative of the future of humanity obviously depends on a universal covenant with the earth. This is a spiritual exercise.

Central to the human condition and influencing everyone is suffering in the world. This is not simply physical but existential as it challenges our search for meaning in events that affect us daily. For many, it goes beyond physical to impacting psychological and spiritual trauma. Guilt, depression, loss of hope, failure to discern any moral compass, loneliness, disconnection and hardening of hearts call for acknowledgement that all of this needs to be addressed spiritually. Sadly, for many ‘suffering’ is where they know ‘meaning’.

Attachment, Solitude and Community are closely examined as remarkable sources of spiritual energy. Grace and Presence (religious and secular) are viewed as part of human life and interactions, and Prayer is given a lot of attention. The latter is a contentious subject and all its facets and uses are explored and the question raised – What if the faithful lived the prayers rather than say them? What might happen?

Story as an essential part of all cultures helps in the search for meaning from the past and into the future. It is also a vehicle for increasing well-being. Finally, Hospitality, grounded in a sense of Spirit presence provides a framework for putting life meaning into practice. A powerful commentary on how all of this is a gateway to a world of difference I will leave for the reader to discover along with much I have not covered.

Concluding comments:

This discourse needs to continue beyond the book into conversations amongst groups. The impact of these conversations must be felt widely within the religious and secular communities. I look forward to seeing that happen.

Paul Inglis 18th August 2018.

Where to purchase this book: Morning Star Publishing $29.95 plus postage and from  Book Depository $30.95 delivered free from UK.

oOo

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Book Review: Australia Re-imagined by Hugh Mackay

Australia re-imagined: towards a more compassionate, less anxious society

by Hugh Mackay

The author: Hugh Mackay is a social researcher and best selling writer. This is his 19th book. He has examined many aspects of Australian life over six decades. He has been awarded honorary doctorates from five Australian universities and in 2015 was appointed an Officer of the Order of Austraia.

Among many appointments, he has been deputy chair of the Australian Council of the Arts, chair of trustees of Sydney Grammar and inaugural chair of the ACT government’s Community Inclusion Board. He is currently patron of the Asylum Seekers Centre.

This is a great resource reference for teachers, preachers, politicians, social commentators and most of all for thinking Australians who want this to be a great place to live and grow our children and grandchildren. I made great use of Chapter 7 – Religion’s noblest role: promoting compassion” in a sermon this morning.

At the outset he poses questions that are common, eg – Will my job be replaced by a robot? Is religion really on the way out? Why has politics become so annoying? Are gender distinctions becoming irrelevant? Will I be able to understand what my grandchildren are talking about? and so on.

He closes with a list of things we’d like to be able say about an ideal Australia – things we’d like others to say about us. The Reader is asked to tick those they agree with. eg

  • I want to live in a society where people respect each other, especially when they disagree, and most especially when they disagree on politics or religion.
  • I want to live in a society where we err on the side of generosity when it comes to our treatment of refugees; where we can rise to the moral challenge of dealing humanely with some of the world’s most desperate, vulnerable people who manage to make it to our shores by whatever means, and so on….

In between these bookends he deals comprehensively with the culture of busyness, diversity and choosing our words carefully; empathy and education; a better world starting in our own street; gender wars; religion; politics, choice as threat to public education; the real state of the nation and finally the best side of our profile – big hearts and open minds.

This is a fully indexed text with a large reference list. I think it should be part of the resources of every thinking Australian and especially those who want to remain relevant to their audiences (in the pews or classrooms). For ordinary Australians like myself, it has huge value in making me aware of the context and influences on my life and I can confidently talk to intelligent friends and hold their attention!

Available from bookshops and online, just search for Australia Re-imagined. More information about Hugh Mackay and his other books can be sourced from his publishers Pan Macmillan.

Paul Inglis 12th August 2018

oOo

 

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Assisted Dying – an important conversation

Last Monday evening the Redcliffe Explorers, capably facilitated by Dr Ian Brown, bravely entered the debate on assisted dying. Part of the inspiration for this session was the loss of one of their members who had left a carefully worded statement. Part of this dictated statement included:
“…By now some of you may have heard that I have made a decision to hasten my own death and end my suffering. Unfortunately, the only way open to me was the way that I had to choose, which other Motor Neurone Disease sufferers before me have also had to choose……I discussed it at some length with the family – my wife and children, and their spouses. They are all sorry to see it come to this but are very supportive. It will help me try to weather the huge challenge of the next few days….”

He made the decision to stop eating and drinking to expedite the slow and painful death he was facing if he let MND take its course.

Support is growing for a Queensland parliamentary enquiry into euthanasia. Queensland could soon hold parliamentary hearings on voluntary euthanasia, as ministers and senior government MPs speak out in support of a grassroots campaign for assisted dying laws.

The chair of the state parliament’s health committee, Aaron Harper, told a forum in Brisbane on Monday that he had sought a meeting with the premier, Annastacia Palaszczuk, about holding an inquiry. The Guardian Australia newspaper understands the committee has already held private preliminary discussions in anticipation it would be asked to conduct broad-ranging hearings similar to those in Victoria, which would ultimately make recommendations to shape new laws.

Queensland is the only state never to have formally debated the issue. Reforms that passed the Victorian parliament last year have helped to spark a new campaign in the state.
So the Redcliffe Explorers were venturing into something very relevant and current. They looked at three cases – the situation posed by their friend, the story in the film Last Cab to Darwin, and the recent journey of Dr David Goodall to Switzerland at 104 years of age to achieve his goal to terminate his life. Three very different cases addressing the many issues. Accompanying the resources Ian provided for this discussion was the data from an Election Study from ANU based on the attitudes of religiously affiliated people with those who are not. That, in itself was most interesting.

Euthanasia is illegal in all Australian States and Territories and may result in a person being charged with murder, manslaughter or assisting suicide.

Assisted suicide is currently illegal in all Australian States and Territories. However on 29 November 2017 the Victorian Legislative Assembly passed the Voluntary Assisted Dying Act 2017, which will legalise voluntary assisted dying (physician-assisted suicide) in Victoria from 19 June 2019.

Thank you, Ian and your group, for a discussion that brought a great deal of participation and hopefully will be a stimulus to other church and Explorer groups to become part of this important discourse. With the inevitable debate becoming a serious part of the Queensland political scene it is good to know that Explorers are getting informed. It was a privilege to be a part of this discussion.

Paul Inglis 7th August 2018

oOo

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West End Explorers – new meeting times

The West End Explorers, for a time, will now meet on the 2nd and 4th Sundays, until further notice.  The group meets at the West End Uniting Church (11 Sussex Street, West End, Brisbane) at 6.30pm on these Sunday evenings over tea, coffee and nibbles to explore questions of faith within contemporary thinking. Gatherings are in the Hall at 6.30pm.  They will be continuing with discussions on Val Webb’s book,  “Stepping out with the Sacred”

West End Explorers is on Facebook.

‘For open-minded discussions about faith and practice’

Contact Kris Maslen for more information.

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Redcliffe Explorers – assisted dying and euthenasia

Hello Everyone

The Redcliffe Explorers will meet next on Monday night 6th August at Azure Blue (Anzac Avenue Redcliffe), to discuss some of the contentious issues associated with assisted dying and euthanasia. We’ll be looking at the similarities and differences between three cases – the Last Cab to Darwin story, the final communication from our dear friend and Explorers supporter David Judd, and Prof. David Goodall’s life-ending trip to Switzerland at age 104. As usual we start at 6:30 for tea/coffee and a chat, and of course all are welcome. Call Ian on 3284 3688 or 0401 513 723 for details, particularly if you’re new to our Explorers meetings.

Best wishes

Ian Brown

oOO

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PCN Explorers – Morning Tea Conversations

For those who can make it (live in or near Brisbane and not at work):

Enriched from our seminar with Prof Joe Bessler a few weeks back, encouraged to keep learning, inspired to have more fellowship with friends on the ‘progressive’ path of Christianity, we have decided to start a PCN (Progressive Christianity Network) Explorers group which will meet monthly on the last Wednesday of each month at Merthyr Road Uniting Church, meeting at 10 am for morning tea and fellowship followed by 60 – 90 minutes of sharing.

Starting on Wednesday 29th August at 10 am. Morning Tea will be provided.

Let’s reflect on the content of Joe’s talks. Maybe some people will have read his book and can contribute some thoughts from that. Joe’s early morning session at New Farm focussed on the influence of Plato on Christian thought, so that might be something we could explore further. If you missed the talk and would like a copy of the PowerPoint slides, please ask,

Come prepared to contribute to the discussion so we can be enriched and encouraged on our journeys. Apologies to those who are still working, but this is just a suggested time to start a regular meet-up and I am open to other suggestions.

Warm regards,

Desley or phone 0409 498 493 (Desley Garnett)

 

PS. I’m bringing some handout material on Plato’s influence on the Early Church for those who would like it.  Paul Inglis

oOo

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New from Rex Hunt – Seasons and Self

Seasons and Self: Discourses on being ‘At Home’ in Nature, Rex A. E. Hunt

Rex’s latest publication is another handy resource as well as a good read.  John Cranmer also has eleven original poems in the book. Two reviewers have this to say:

Michael Morwood
“For progressive religious thinkers Rex Hunt provides ground on which to stand as they explore the often-asked question, “Where do we go from here?” This book will delight and inspire”
(Michael Morwood. Author of It’s Time. Challenges to the Doctrine of the Faith.”
Noel Preston
“This collection is a timely reminder to the religious that an ecological theology is now a necessity while, to those who eschew religion, justifiably in many instances, this book asserts that deep ecological consciousness is essentially spiritual.
The result is a valuable, accessible resource for both progressive preachers and activists who know that there is no other vocation more important than the defence of life on Earth”
(Rev Dr Noel Preston, AM. Adjunct Professor in Applied Ethics, Griffith University, member of the Australian Earth Charter Committee, and author of Ethics With or Without God)
John Cranmer comments:

Seasons and Self is a courageous exploration into religious naturalism – sometimes called the ‘forgotten alternative’ – as well as contemporary critical biblical studies by one of Australia’s leading progressives, Rex A. E. Hunt. A self-professed religious naturalist, progressive liturgist, and social ecologist., he belongs squarely within a post-liberal/ ‘progressive’ orientation.

The author acknowledges the principle attributed to the Brazilian theologian Rubem Alves: “I am not after conclusions… Conclusions are meant to shut… Every conclusion brings the thought process to a halt”.  The present collection is an invitation to readers to become curious and excited about what they read, and to explore further – beyond the tyranny of clear and distinct ideas! The author is concerned about ‘likelihoods’ and being ‘open-ended’ rather than closing any discussion with persuasion by argument. The intent is to strike a chord rather than ‘shoehorning’ something – ideas, answers, doctrine, correct belief – into people, often challenging the parochial and limited claims of traditional religions, or so-called pious biblical argument based on a proof-text zeal.

[Picture of Rex with Joe Bessler at the book launch last week]

While both science and progressive religion are to the fore in the topics and chapters of the collection of sermons, addresses and keynote presentations, there is also a strong hint of the poetic – all evoking a sense of awe and wonder at nature and the natural, rather than the supernatural. A radical theo-eco-logy! Themes addressed include evolution, earth, cosmos, food and wisdom, as well as Autumn, children, celebration and humour. All grounded in the Ordinary… in the hope that, collectively, they will stir one’s own imagination.

“Nature and naturalism are for us today the main game for any progressive spirituality,” writes the author. “We are fully linked with our surroundings in time, space, matter/energy, and causality, and where the metaphor of ‘web’ is used to describe this interrelatedness – we create the web and the web creates us…” 

How to get a copy:  Go to Coventry Press, Melbourne. $34.95 + p/p

oOo

 

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Invitation: Caloundra Explorers

Dear Explorers and ‘Friends of the Explorers’

The next Explorers Group “Gathering” for August will be held on Sunday 19th August at 5.00pm in the Caloundra Uniting Church Hall ( 56 Queen Street Caloundra).

You are invited to join in the evening’s activities and the byo light food Community Shared Meal which forms part of the service.

Our theme for this Gathering poses the question  “ What have we learnt as Explorers?” to develop, and continue to challenge, our thinking and understanding of the Christian story.

Our Leaders offer a comment “it can safely be said Explorers are curious, inquisitive, even  ‘driven’ people, committed to discover meaningful answers to their questions”.

Are we??….. let’s find out how well we meet the challenges that have been, and continue to be, placed before us in the context of a ‘spiritual journey in the 21st century”.  There is sure to be quite a bit of interesting discussion of the Leaders’ presentation.

Come along:   rug up!;  and bring a small plate of finger food for our shared meal; I’m sure that you will enjoy the company of others who share very wide ranges of interest in exploring further their ‘spiritual journeys’ within a ‘progressive Christianity’ context.

Put it in your “I must do this” list!!  We’d love to see you!

Shalom,  John Everall

Caloundra Explorers Group

Faith And the Modern Era

 

oOo

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Book Review: How to Read the Bible and Still be a Christian

How to Read the Bible and Still be a Christian

By John Dominic Crossan

The Bible teaches us how to be kind and loving people. Right? Those of us brought up from childhood as churchgoers and people of Christian faith, take this for granted. Millions upon millions of Bibles are given away or sold at concession prices every year by such institutions as the Bible Societies, and Gideon’s.

The assumption is that if only people would read the Bible they will become good people by following the examples set by the stories within.

But is this necessarily so? John Dominic Crossan suggests that we read the Bible in “full”. If we do this we find that the scriptures send very mixed messages indeed. This applies right from Genesis to Revelation. What would a perceptive reader coming in objectively to read the Bible without a background of religious faith find? In taking the writing at face value she would find that the non-violence proclaimed initially as the characteristic of God and Jesus initially, falls away in due course to recourse to power and aggression.

Crossan sees this pattern occurring from the stories of the Garden of Eden, right through the period of the kings and prophets to the gospels and on to the writings attributed to Paul.

He explains this duality through the changing context (his preferred term for this is “matrix”) of the times at which the various books of the bible came to be written. Through my 70 years or so of Bible study I was aware of this and allowed for it, but John Crossan brings new emphasis and new clarity. His recognised reputation as arguably the most acclaimed biblical scholar of this generation comes through in his historical referencing. The bonus is that in this instance, at least, his writing is very readable.

Crossan’s description and analysis of the setting of the Jesus story and the writings of Paul in that first turbulent century of the Common Era would be as clear as any I have studied. It matches well other insights I have had recently into the link between, the developing Christian theology of that period, Greek philosophical thought and the divine political status of the Roman emperor.

Crossan describes the see-sawing in Biblical thrust as between distributive justice (the loving side of God and Jesus) and retributive justice (the violent, vengeful side of God and Jesus). He makes a big thing of the Bible and its story about justice. Some would argue that justice requires vengeance – we see this in the newspapers and TV every day.

The author, however, makes this plea.

“Justice is the body of love and love is the soul of justice…We have separated what cannot be separated if each term is to retain its full power. Justice without love may end in brutality, but love without justice must end in banality. Love empowers justice and justice embodies love. Keep both or get neither”

So let us read the Bible in full. But let us indeed be selective in what we take from it, In observing that swing between goodwill and violence to be found there, may we extract, from the context, the message of justice with love. The responsibility to do so lies within our personal faith convictions as well as with the decision-making councils of our Uniting Church.

A couple of footnotes:

  1. For The Love of God – How the Church is Better and Worse than you ever imagined”. – There has been some recognition recently of the mixed messages on violence promoted by Christians over the centuries in this informative documentary produced this year (2018) by the Centre of Public Christianity. It is recommended viewing.
  2. Some, like me, would initially, reject the description of Jesus in the Bible as violent and vengeful. For those claiming to be “Biblical Christians”, however, John Crossan and I would recommend that you read the Book of Revelation in full.

Rodney Eivers, July 2018

oOo

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What does a Progressive Church/Congregation look like?

West Hill United Church in Toronto Canada

West Hill is a people, a place, and an idea. It is a community living out a progressive faith, striving to make a positive difference in our own lives, the lives of others, and the world.

Its mission:
Moved by a reverence for life to pursue justice for all, they inspire one another to seek truth, live fully, care deeply and make a difference.

Over the past many months, they’ve been challenged to engage broadly about who they are and what they see the future of church can be. They are willing and keen to talk with others about it and have extended an invitation to congregations across Canada to reach out if they are interested in having a conversation with them. It can be about what this “theologically non-exclusive” church is really like. It might be about the rise of the “Nones” and how they are engaging them. People might want to just talk about the review of their minister, Gretta Vosper.

Gretta Vosper is the best-selling author of With or Without God: Why the way we live is more important than what we believe and Amen: What Prayer Can Mean in a World Beyond Belief. These books are informed and inspired by her pastoral ministry at West Hill United Church, and reflect her conviction that it isn’t good enough to talk about an abstract belief that has no consequences for living well in community. That is what her work at West Hill is about: promoting an environment where people, often of widely differing opinions and backgrounds, can come together and work at living well within themselves, with one another, and in right relationship with the whole world.

That means that church at West Hill looks very different. Much of what is said in done in a traditional church environment is designed to set boundaries between those on the inside and those on the outside. Gretta is committed to ensuring that the language within a church community is non-exclusive, and that people – ALL PEOPLE – have a place to ask tough questions and give free rein to their spiritual yearnings.
Gretta Vosper is also founder of the Canadian Centre for Progressive Christianity. To learn more about Gretta, visit her website www.grettavosper.ca.

Gretta’s husband Scott Kearns is the Music Director. One of Scott’s gifts is improvisation, providing graceful transitions from one part of a service to the next or offering poignant music in the background as Gretta speaks. Another of his gifts is composition. As West Hill moved to a more progressive approach, it found that there is a dearth of worship resources to support this transition. Scott has responded by composing 30 pieces of music, most for worship, but some for special occasions, and he has gathered these in a collection called “The Wonder of Life.” which can be ordered from the Canadian Centre for Progressive Christianity. 

Babette Oliveira – Vocal Director. West Hill is blessed with an abundance of vocal talent and Babette’s gift is to help bring out that talent to its fullest capacity. With her own beautiful voice, she mentors and directs the vocal ensemble to provide music and lyrics that speak to the values of West Hill; love, justice, compassion, and hope.

For more details go to: http://www.westhill.net/

oOo

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Politics and Religion

Connecting Inner and Outer Worlds
Sunday, July 8, 2018

Go down to the palace of the king and declare, “Do what is just and right. Rescue from the hand of the oppressor the one who has been robbed. Do no wrong or violence to the foreigner, the orphan, or the widow, and do not shed innocent blood in this place.” —Jeremiah 22:1, 3
The primary role of religion and spirituality is to reconnect, the very meaning of the Latin word religio. The Greek word polis—which led to the word politics—simply means city or public forum, where people come together. Why have religion and politics become so antagonistic when they have similar goals?

The Hebrew prophets and Jesus clearly modeled engagement with both faith and the public forum. However, unlike its Jewish forbears, in its first two thousand years Christianity has kept its morality mostly private, personal, and heaven-bound with very few direct implications for our collective economic, social, or political life. Politics and religion remained in two different realms, unless religion was uniting with empires. Christianity looked to Rome and Constantinople for imperial protection; little did we realize the price we would eventually pay for such a compromise with Gospel values.

“Separation of church and state” is important to safeguard freedom of religion and ensure that governments are not dominated by a single religion’s interests. But that does not mean people of faith should not participate in politics. Today many believe that “inner work” is the purview of spirituality and that we should leave the “outer world” to politicians, scientists, businesses, and workers. Most of the negative feedback I receive is “Don’t get political!” Yet how can I read the Bible and stay out of politics? Again and again (approximately 2,000 times!) Scripture calls for justice for the poor. The Gospel is rather “socialist” in its emphasis on sharing resources and caring for those in need.

Like it or not, politics (civic engagement) is one of our primary means of addressing poverty and other justice issues. I am not talking about partisan politics here, but simply connecting the inner world with the outer world. As a result of our dualistic thinking, the word “partisan” has come to be synonymous with the word “political.” And so many church-goers do not want to hear the Gospel preached—as it might sound political!

To be a faith leader is to connect the inner and outer worlds. In the United States’ not-so-distant-past, Christians were at the forefront of political and justice movements to abolish slavery, support women’s suffrage, protect civil rights, and establish and maintain Social Security, Medicare, and Medicaid. Today I am encouraged to see many of my Christian, Jewish, Muslim, and Buddhist brothers and sisters actively engaged with the political realm, speaking truth to power, and holding our political leaders accountable. Being political is a basic civic, human, and spiritual duty!

The author: Fr. Richard Rohr is a globally recognized ecumenical teacher and a Franciscan priest of the New Mexico Province and founder of the Center for Action and Contemplation (CAC) in Albuquerque, New Mexico. Fr. Richard’s teaching is grounded in the Franciscan alternative orthodoxy—practices of contemplation and self-emptying, expressing itself in radical compassion, particularly for the socially marginalized.

Fr. Richard is the author of numerous books, including Everything Belongs, Adam’s Return, The Naked Now, Breathing Under Water, Falling Upward, Immortal Diamond, and Eager to Love: The Alternative Way of Francis of Assisi. His newest book is The Divine Dance: The Trinity and Your Transformation (with Mike Morrell).

Fr. Richard is academic Dean of the Living School for Action and Contemplation. Drawing upon Christianity’s place within the Perennial Tradition, the mission of the Living School is to produce compassionate and powerfully learned individuals who will work for positive change in the world based on awareness of our common union with God and all beings.

oOo

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UC FORUM News

  1. Our friends at the Progressive Christianity Network Q are very pleased with the response to the advertised seminars with Professor Joe Bessler, Professor of Theology at Phillips Theological College in Tulsa Oklahoma. The good response to the half day of two sessions and morning tea at the Uniting Church, New Farm, includes many first timers. There is clearly a growing interest in Progressive Christianity and we continue to challenge traditional thinking and encourage contemporary and practical understandings of the Jesus Way. A well stocked bookshop will be operating at this seminar. It is not too late to register for this Saturday’s program (See earlier posts in this Forum) or at other venues. Just send me an email message if you are coming: Paul Inglis . PCNQ can be followed on Facebook .
  2. Planning for the next Common Dreams Conference in Sydney is well under way. The fifth Common Dreams conference will be held in Sydney on either 4 – 7 July or 11 – 14 July 2019(the exact dates will be determined when the availability of the venue is negotiated). Matthew Fox has been booked as the distinguished international keynote speaker. Matthew is a well-known writer & inspired speaker with at least 30 books to his credit. Professor Bessler is part of the build up to CD5 and is visiting several state capitals as well as New Zealand.
  3. The UC FORUM has just awarded two students at Trinity Theological College in the Queensland Synod of the UCA with study scholarships of $2500 each. They were successful in meeting the criteria associated with writing an essay on Progressive Christianity. The scholarships are part of a gift from Rodney Eivers the chairperson of the UC FORUM. Negotiations are advanced for much larger annual grants commencing later this year and managed through the Synod Foundation. We would welcome others contributing to these awards. Watch for further announcements.
  4. Mark Gregory Karris the editor of Divine Echoes: Reconciling Prayer with the Uncontrolling Love of God, referred to by Len Baglow in a recent post has made a generous offer. He says: I am very excited this book is making an impact all over the world! For those who are interested, and who purchase the book or audiobook, the publisher has given me permission to give away the workbook selling on Amazon for free. Just let me know if you bought it, and I will email you the workbook with over 100 questions of reflection. Many are using the workbook individually and in small groups. I also love to field questions or just know your experience of the book, so don’t hesitate to reach out!   Peace, Mark  Email: markgkarris@gmail.com 
  5. The UC Forum Executive meets monthly in the café space at the Queensland Synod for a 90 minute session of informal conversation about emerging issues in our fields of interest. if you would like an invitation to join us please let me know: Email Paul
  6. Our friends at the Milpara Project are currently discussing the growing phenomenon of House Churches. There are many aspects to the trends that we are seeing…some are the result of a movement away from the institutional church and others are staying well inside the tent but offering alternatives to congregational worship and fellowship. Indeed, some are clearly quite progressive. And some are down right scary! You can subscribe to as well as contribute to this discussion by visiting the Milpara site.

oOO

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Let God be God – Richard Rohr

Adapted from Richard Rohr, A Spring Within Us: A Book of Daily Meditations (Centre for Action and Contemplation Publishing: 2016), 214-215.

See below for a note on the author.

Let God Be God
Sunday, July 1, 2018

It takes a long time for us to allow God to be who God really is. Our natural egocentricity wants to make God into who we want God to be. The role of prophets and good theology is to keep people free for God and to keep God free for people. While there are some “pure of heart” people (see Matthew 5:8) who come to “see God” naturally and easily, most of us need lots of help.

If God is always Mystery, then God is always in some way the unfamiliar, beyond what we’re used to, beyond our comfort zone, beyond what we can explain or understand. In the fourth century, St. Augustine said, “If you comprehend it, it is not God.” [1] Would you respect a God you could comprehend? And yet, very often we want a God who reflects and even confirms our culture, our biases, our economic, political, and security systems.

The First Commandment (Exodus 20:2-5) says that we’re not supposed to make any graven images of God or worship them. At first glance, we may think this means only handmade likenesses of God. But it mostly refers to rigid images of God that we hold in our heads. God created human beings in God’s own image, and we’ve returned the compliment, so to speak, by creating God in our image. In the end, we produced what was typically a small, clannish God. In America, God looks like Uncle Sam or Santa Claus, an exacting judge, or a win/lose business man—in each case, a white male, even though “God created humankind in God’s own image; male and female God created them” (see Genesis 1:27). Clearly God cannot be exclusively masculine. The Trinitarian God is anything but a ruling monarch or a solitary figurehead. [2]

Normally we find it very difficult to let God be greater than our culture, our immediate needs, and our projections. The human ego wants to keep things firmly in its grasp; so, we’ve created a God who fits into our small systems and our understanding of God. Thus, we’ve produced a God who requires expensive churches and robes, a God who likes to go to war just as much as we do, and a domineering God because we like to dominate. We’ve almost completely forgotten and ignored what Jesus revealed about the nature of the God he knew. If Jesus is the “image of the invisible God” (see Colossians 1:15) then God is nothing like we expected. Jesus is in no sense a potentate or a patriarch, but the very opposite, one whom John the Baptist calls “a lamb of a God” (see John 1:29). We seem to prefer a lion.

The author: Fr. Richard Rohr is a globally recognized ecumenical teacher and a Franciscan priest of the New Mexico Province and founder of the Center for Action and Contemplation (CAC) in Albuquerque, New Mexico. Fr. Richard’s teaching is grounded in the Franciscan alternative orthodoxy—practices of contemplation and self-emptying, expressing itself in radical compassion, particularly for the socially marginalized.

Fr. Richard is the author of numerous books, including Everything Belongs, Adam’s Return, The Naked Now, Breathing Under Water, Falling Upward, Immortal Diamond, and Eager to Love: The Alternative Way of Francis of Assisi. His newest book is The Divine Dance: The Trinity and Your Transformation (with Mike Morrell).

Fr. Richard is academic Dean of the Living School for Action and Contemplation. Drawing upon Christianity’s place within the Perennial Tradition, the mission of the Living School is to produce compassionate and powerfully learned individuals who will work for positive change in the world based on awareness of our common union with God and all beings.

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The Rise and Fall of the Christian Myth then ….. A change for the better: Theology in the modern and contemporary periods

We have had a good response so far but there is room for more people.

Professor Joe Bessler is coming to New Farm Uniting Church
UNITING CHURCH CENTRE 52 MERTHYR RD NEW FARM
Saturday 7th July

Times: 9 am to 1 pm – registration from 8:30 am

Cost: $35 including Devonshire Morning Tea. Pay at the door, but please register your intention to attend by emailing Desley to assist with numbers for catering. – drgarn@bigpond.net.au or let Paul know you are coming: 0414 672 222 or psinglis@westwet.com.au
Fulltime theology students: $20

“The Rise and Fall of the Christian Myth then ….. A change for the better: Theology in the modern and contemporary periods.”

Time to listen….. time to question….. Time to discuss.

Joe Bessler is Professor of Theology in Tulsa, Oklahoma. He has worked closely with the Westar Institute and is the author of A Scandalous Jesus: How Three Historical Quests Changed Theology for the Better.

Brought to Brisbane by:
Common Dreams on the Road and Progressive Christianity Network, Qld
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The Uniting Church at New Farm is at Bus Stop 13 on Bus Route #196
Off street and on street parking – no meters or time limits.

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Book Review: Deep Work – spiritual practice in our workday world

Thanks to subscriber to the UCFORUM, Professor Peter Fensham for this review:

Available from Mediacom.

Deep Work: Spiritual Practice in our Workday World: Jenny Tymms, MediaCom Education, Inc.

This book is addressed to all those who find it hard to giving attention to their inner life in the face of the expanding demands of our everyday lives during the week. The author, still in employment, has persons like her very much in mind, but the pressures and complexities of modern society make many others feel concerned about the problem of holding the spiritual and everyday life together.

The book has an interesting layered structure. The first layer is set in the eight-fold rhythm of a day beginning with Waking Up, Heading Out, Showing Up, Working, Taking Time Out, Toiling, Finishing Up and Heading Home, and Resting and Recreating. Its other layer provides five sub-themes of each of these eight stages, and gives a variety to them that mirrors the differences the days of many working and everyday weeks can have.

It was pleased to see that each of the sub-themes is introduced by both a short extract from the secular and more contemporary literature, juxtaposed with a relevant biblical piece. This use of the secular spiritual writing can open up what follows to the majority of today’s seeking persons who are not as familiar with the Bible as a resource as are regular church goers.

At the end of each sub-theme a practice is suggested, so the book introduces forty practices in all. These practices are ‘intentional disciplines that foster and nourish our desire for spiritual depth. They shape us into people who joyfully participate in God’s compassionate and justice making work in the world.’ Among them I found some that fitted my limited understanding of spiritual practice, and a few that I fairly regularly do. Many more of the practices are actions I haven’t thought of in spiritual terms, but can see would be worth a try.

The book is available from www.mediacom.org.au

Professor Peter Fensham  19th June 2018.

Note: Jenny introduces her book with:

I believe there is a growing thirst in our western contemporary culture for depth, purpose and meaning in our lives. It feels like our world is speeding up. Economic pressures are leading to workloads that are ever-increasing. Our capacity to attend to our inner lives weakens in the face of expanding external demands. We often feel either wound up or worn out. Yet we are aware of our alienation (although sometimes only dimly) even in the midst of our frantic busyness. We do sense our dis-ease.

Rev Jenny Tymms currently works for the Uniting Church in Queensland as a member of the mission team.

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Gender and Sexual Diversity – terminology

Congratulations to SoFiA (Brisbane) – Sea of Faith in Australia on today’s well planned and high interest conference on Gender Diversity. The impact of the presentations and discussions is sure to be far reaching and long lasting. Presentation by a trans woman priest, pyschologist, trans man lawyer, young ‘agender, trans, queer, femme and fabulous’ person, a mother and many ‘stories’ from the audience made this a very rich conversation.

I was almost overwhelmed by the extent of the nomenclature associated with topic. So I have reproduced them here for everyone’s benefit. If we are serious about inclusion and supportive of diversity, it demands an understanding of the language as a primary criterion.

Bisexual: The word “bi”, meaning “two”, speaks of a person’s attraction to two genders. Bisexuality is unrelated to a person’s own gender or promiscuity, it simply means they feel attraction to men and women.

Transgender: The word “trans” is Latin for “cross”. Transgender people are people whose gender identities are different to the gender they were assigned at birth. In our medical system, most babies born are categorised as male or female based on their physical characteristics (genitals, hormones, etc.).

For many people, however, the gender they were assigned is not the identity that actually exists within them – though they are not “broken”, “mismatched” or strange.

The term “transition” can describe a process that transgender people undergo in order to live their lives more fully as themselves. Transition does not necessarily have an end point, and there are many reasons why transgender people choose to include hormones or surgical procedures in the process, or not choose those things.

Importantly, trans people have no obligation to explain why they’ve made the decisions they have. Questions about their bodies are among the countless acts of aggression and violence faced by trans Australians every day.

Queer: The word queer is still a contentious word, originating as a threatening label for gender and sexuality diverse people. Its origins squirm all the way back through English and Scottish, always meaning something “not straight”. By the 1980s, the AIDS epidemic brought the issue of homophobia irrevocably to the fore.

One of the first groups to flip the meaning of queer and reclaim it were four gay men from ACT-UP (an organisation for gay men’s health), who named themselves Queer Nation.

Since then, the word has somersaulted through radical communities and academia alike. Now queer is not just an umbrella term for sexuality and gender diverse people – it is a proclamation of fearless difference, a self-identifying commitment to counter culture.

Intersex: Intersex people have genital, chromosomal or other physical characteristics that don’t fall into what is typically labelled as male or female.

To be intersex has long been the butt of the great gender joke, stigmatised and all grouped under the term “hermaphrodites” or sidelined and assigned a single gender. There are many variations within humans’ biological makeup that are intersex – more than most people realise.

As intersex refers to biology, it does not describe a person’s sexual or gender orientation. As Safe Schools Coalition explains, “intersex is often associated with a medical diagnosis of disorders, or differences of sex development (DSD). Some intersex individuals may prefer to be described as a ‘person with an intersex variation’ or be identified by their specific variation.”

Source: ABC (online) News –

LGBTQIA glossary: Common gender and sexuality terms explained

Updated

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Rethinking Prayer – Len Baglow, APCV

Reproduced, with permission, from A Progressive Christian Voice Australia and Len Baglow.

Goanna Prayer

Recently I had a camping trip to Wombeyan Caves. It was at the campsite that this picture of a goanna was taken. On seeing this photo, one of my friends asked, “Were you using a telephoto lens, or were you very close?” My initial answer was “A bit of both.” In fact, when I lifted my eyes from the viewfinder of the camera I went “Oops, I’m a lot closer than I thought I was.” Initially the goanna had been much further away. I had not moved but had been concentrating on taking photos. Slowly the goanna had been moving toward me and the photos had been getting better and better.

A few days later I was reminded of Abraham Heschel’s comment on prayer that often we are mistaken in thinking that we must search for God, rather it is God who comes to us and it is we who must respond. Often in prayer we are tempted to keep God at a distance. We don’t like the experience of “Oops that was a bit close” because prayer opens us up to the dangerous and to the unexpected, at least as far as our self-centredness and our fantasies of our self-importance are concerned. Prayer may often be reassuring and comforting, but it never loses its underlying “goanna” edge.

Often progressive Christians struggle with the notion of prayer. Many progressives have rejected the idea of an omnipotent powerful God, who micromanages the universe on our behalf if only we have enough faith, are persistent enough or pure enough. However, the question is often left open as to how God responds, or even does God respond, or perhaps can God respond to prayer. These are complex questions which have been asked well before modern times. In a sense these are questions which each person must struggle with and formulate their own answers.

Yet, I think the progressive Christian movement could have given more guidance. Too often the questions on prayer have been quickly dismissed as infantile. Yet they are among the deepest and most meaningful of questions.

With this is mind, I was heartened to hear a fascinating podcast on petitionary prayer in which the author, counsellor and theologian Mark Karris was interviewed by the eccentric broadcaster and theologian Tripp Fuller.

Mark Karris proposes that when we seriously petition God, we should think of it as “conspiring” with God. Conspiring has the sense both of “breathing with” God, but also being subversive to injustice and evil in the world. In this sense, when we petition God, it is not we who are waiting on God to act, but God who is waiting on us. God has already acted and is acting in the world. God’s love is already in the suffering and hurt and pain that our prayer has spoken of. It is we who must enact that love. What are we are going to do? This is why Karris calls petitionary prayer, “beautifully dangerous.”

Karris goes on to criticise the petitionary prayers that we often hear in churches. He claims that they mar the image of God. They do this by putting all the responsibility for changing the world on God. In so doing they distance us from God and let us off the hook. We lose the opportunity to conspire with God, to breath together.

This is a challenge for nearly every church. The prayer of petition should not be the section in which we quietly go to sleep, but the section in which we go “Oops, that was a bit close, how must I respond?”

About APCV:

A Progressive Christian Voice (Australia) is a group of Christians who wish to contribute to public debate by promoting a generous and future-focused understanding of the Christian faith.

A Progressive Christian Voice (Australia):

  • Understands Christian opinion to be more diverse and broader than that portrayed by the media.
  • Is dedicated to contributing insights from progressive streams of the Christian faith and community.
  • Seeks to minimise the effect that powerful lobby groups have on public discourse.

A Progressive Christian Voice (Australia):

  • Is therefore concerned with promoting public awareness of the diversity of Christian opinion.
  • Welcomes fresh and challenging contemporary insights into the interpretation of the Christian scriptures and tradition.
  • Does not speak on behalf of any Christian denomination, congregation, community or organisation.

For more information or to become a subscriber go to: APCV

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Professor Joe Bessler is coming to New Farm

UNITING CHURCH CENTRE 52 MERTHYR RD NEW FARM

                                    Saturday 7th July

A morning with Joe Bessler

Times: 9 am to 1 pm – registration from 8:30 am Cost:  $35 including Devonshire Morning Tea. Pay at the door, but please register your intention to attend by emailing Desley to assist with numbers for catering.  drgarn@bigpond.net.au

Fulltime theology students: $20

Time to listen  …..  time to question  …..  Time to discuss

Joe Bessler is the Professor of Theology in Tulsa,  Oklahoma. He has worked closely with the Westar Institute  and is the author of A Scandalous Jesus:  How Three Historical Quests Changed Theology for the Better.

Brought to Brisbane by Common Dreams on the Road and Progressive Christianity Network, Qld

The Rise and Fall of the Christian Myth then …..  A change for the better: Theology in the modern and contemporary periods

The Uniting Church at New Farm is at Bus Stop 13 on Bus Route #196

Off street and on street parking – no meters or time limits.

Enquiries: 0409 498 493

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Professor Joe Bessler in SEQ – 5th,6th,7th,8th July

Common Dreams On the Road and  Progressive Christian Network Queensland present:

Professor Joseph A. Bessler

and extend an invitation to attend one or more of the following:

Theology in the Age of Trump Thursday July 5, 6pm. St John’s Cathedral 373 Ann Street, Brisbane A conversation with Joe Bessler over wine and cheese as we explore the intersection of the religious and the political amid the current climate of debate over freedoms and authority. Entry by donation.
Reimagining Prayer and Practice Friday July 6, 6:30pm. Eastern Hills Anglican Church 101 Watson Street, Camp Hill An evening of wine, cheese and conversation with Professor Joe Bessler as we reimagine liturgy as practice for public life. Entry $10. Enquiries: Fr Chris Tyack parish@easternhillschurch.org.au / 0404 518 011

Rise and Fall of The Christian Myth and A Change for the BetterTheology in the Modern and Contemporary Periods Saturday July 7, 9am – 1pm Uniting Church Centre 52 Merthyr Road, New Farm Registration from 8:30am. $35 entry includes morning tea.  Discount available for fulltime theology students. Please register for catering purposes via Desley Garnett  drgarn@bigpond.net.au / 0409 498 403

Theology in the Age of Trump Sunday July 8, 3pm. St Mark’s Buderim 7-17 Main Street, Buderim A conversation with Joe Bessler as we explore the intersection of the religious and the political amid the current climate of debate over freedoms and authority.  $10 Entry includes afternoon tea. Enquiries: Rev’d Deb Bird dbird@stmarksbuderim.org.au / 0404 816 202

Joseph A. Bessler is Professor of Theology at Phillips Theological Seminary in Tulsa, Oklahoma.

In addition to teaching theology courses, Joe Bessler specialises in the interaction of religion and

contemporary culture. He is the author of ‘A Scandalous Jesus’ and enjoys the challenge of opening up cross-disciplinary conversations that define theological questions in new ways.

You can read more about Joe here: https://www.westarinstitute.org/membership/westar-fellows/fellows-directory/joseph-a-bessler/

Find us on Facebook @pcnqld and @cd5sydney Look out for the Common Dreams 2019 Conference in Sydney: CommonDreams.org.au

Paul Inglis 14th June 2018

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The House Church – a quick survey of some literature

House Churches – complementing or replacing Institutional Church?

[Not an academic paper – information extracted from available publications]

Our friends at the Milpara Project have been examining the potential for and growth in House Churches. At a time when many congregations have had to abandon their church buildings because they have become an economic liability, and when there is a global disenchantment with institutions including the Church, there are many motives for small groups finding fellowship and a group of friends to share their faith with.

The first house church is recorded in Acts 1:13, where the disciples of Jesus met together in the “Upper Room” of a house. For the first three centuries of the church, Christians typically met in homes, if only because intermittent persecution (before the Edict of Milan in 313) did not allow the erection of public church buildings. Clement of Alexandria, an early church father, wrote of worshipping in a house. The Dura-Europos church, a private house in Syria, was excavated in the 1930s and was found to be used as a Christian meeting place in AD 232, with one small room serving as a baptistry. At many points in subsequent history, various Christian groups worshipped in homes, often due to persecution by the state church or the civil government.
In the second half of the 20th century after the Maoist revolution, China outlawed organised religion. The Chinese model during the persecution was the longest lasting revival in the history of the church. There were no missionaries, dollars, sacred buildings, pastors, Sunday service, tithing or even Bibles. There was Body Ministry, where the people prayed and ministered to each other, quietly under the radar. No wonder the church grew exponentially from one million to 100 million.

Persecution has not been the only motive for the development of House Churches,
Today, Christians who meet together in homes have often done so because of a desire to return to early Church style meetings as found in the New Testament. The New Testament shows that the Early Christian church exhibited a richness of fellowship and interactive practice that is typically not the case in conventional denominations. They believe that Christians walked closely with each other and shared their lives following Jesus together. The modern house church movement has both captured allegiance and anxiety. Many acclaim it as a rediscovery of New Testament Christianity, while others see in it an escape from the realities of established church life.

Although not in a climate of persecution, India has adopted many of the best practices of the then Chinese model and is experiencing similar growth and multiplication. The Global House Church Summit in India in 2009 was an attempt to create awareness among the participants of the need to revert and replicate the original house church principles as modelled in the New Testament. Victor Choudhrie stated that the objective of the Summit was to put the primitive first century church (as implemented by the first trainees of Jesus Christ) firmly on the map as the model for churches today. He summarised his message as follows: “The house church is not the destination, it is only a convenient vehicle. “Kingdomization” of home, the office, the market place, the boardroom, the parliament and of the nations is the real objective, until all the kingdoms of this world have become the kingdom of our Lord and His Christ.”

Several passages in the Bible specifically mention churches meeting in houses. “The churches of Asia greet you, especially Aquila and Priscilla greet you much in the Lord, along with the church that is in their house.” I Cor 16:19. The church meeting in the house of Priscilla and Aquila is again mentioned in Romans 16:3,5. The church that meets in the house of Nymphas is also cited in the Bible: “Greet the brethren in Laodicea, and Nymphas, and the church which is in her house.” Col 4:15.

For the first 300 years of Early Christianity, people met in homes until Constantine legalized Christianity, and the assembly moved out of houses into larger buildings creating the current style church seen today. Choudrie describes this change in stronger terms:
Then came the Roman Emperor Constantine (CE 272-337), a sun worshipping hybrid Christian who did a lot of good but also imposed the solar cross instead of the Menorah the lamp, as the sign of the church (Revelation 1:20). He built the first Cathedral, appointed professional clergy, declared Sun-Day as a day of worship, appointed himself the virtual Pope, banned the house churches and herded all believers in the brick and mortar buildings and called it the church and corrupted the Bride for 1700 years. However, the authentic church survived in secret, often illegal house churches.

In North America and the United Kingdom, the recent developments in the house church movement is often seen as a return to a New Testament church restorationist paradigm and a restoration of God’s eternal purpose and the natural expression of Christ on the earth, urging Christians to return from hierarchy and rank to practices described and encouraged in Scripture. According to some proponents, many churchgoers are turning to house churches because many traditional churches fail to meet their relational needs. Continue reading

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Just published – White Woman Black Heart

Mapoon community is situated on the traditional lands of the Tjungundji people.  A church mission commenced near Trathalarrakwana (unconfirmed spelling of a Tjungundji word meaning ‘Barramundi story place’) or Cullen Point on 28 November 1891.  Mapoon Mission was established under the name Batavia River Mission by Moravian missionaries on behalf of the Presbyterian Church of Australia, with Queensland Government financial assistance, on land reserved by the Government under the Crown Lands Act of 1884.   Within a few years the mission became known as Mapoon, a Tjungundji word meaning  ‘place where people fight on the sand-hills’.   Mapoon is also known as Marpuna.  As the influence of the mission widened in the surrounding lands, the reserve was extended south to the Mission River near Weipa.  Some of the traditional owner groups who eventually came to live at Mapoon included the Mpakwithi, Taepithiggi, Thaynhakwith, Warrangku, Wimarangga and Yupungathi people.

The story of the closure of Mapoon in 1964 meshes into the sad history of resettlement that was occurring widely. By 1984 traditional owners were coming back. I (Paul Inglis) visited Mapoon in 1985 while doing research for Comalco in Weipa and saw where the settlement had been destroyed and the beginning of rebuilding.

Barbabra Miller tells the story beautifully. Thanks Noel Preston for sending the details.

White Woman, Black Heart recites, with powerful eloquence, an amazing story: the personal journey of the author and the heroic resilience of the Mapoon Aboriginal Community from the Western Cape. The author, Barbara Miller, has lived in Cairns for more than four decades. I (Noel Preston) first met her soon after she published the story of the Aboriginal people ejected from the Mapoon settlement on Cape York in the late 1960s. This community had been conducted by the Presbyterian church in conjunction with the State government. The devastating impact on these indigenous Australians was an injustice inherited by the Uniting Church. Miller’s account weaves her own story with that of the Mapoon people (some of whom have now returned to their original land). Miller continued her advocacy for First Australians in various roles in the north such as being part of the original founding team of the North Queensland Land Council with her first husband, Mick Miller, and in the 1990s as CEO of the Aboriginal Coordinating Council which represented Aboriginal local government councils.

This enthralling personal memoir, with its incredibly detailed recollections, extends from the turbulent times of the sixties and seventies to the present which she shares with husband Norman in pastoral ministry. White Woman, Black Heart is also an inspiring testimony to the empowering convergence between her authentic spirituality and her never-ending struggle for social justice. As a contribution to the history of that political struggle in Queensland and the Western Cape particularly, it is important for scholars, activists and all who are committed to supporting the First Australians find their rightful place in Australian society.

To purchase: Either through Amazon or from Barbara Miller. Other publications by Barbara Miller are also available at this site.

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SoFiA – One-Day Conference in Brisbane

One-day conference Gender Diversity: What, Who, How?

(in conjunction with the SoFiA AGM, see below) Sunday 17 June, 10.30am – 3.00pm Lecture Theatre, Watermall Level, Queensland Art Gallery South Bank, Brisbane –  Cost:  $20

What is gender and how does it differ from sex? Is gender diversity social engineering, or a fact of life? How can we respond when transgender people assert their personal and civil rights? How does this change human identity? How can we develop flourishing lives and relationships for us all?
 

Hear  – researchers in this field,  transgender people,  family and friends of transgender people

Understand – terms and concepts in gender diversity

Feel –  the experiences of gender-non-conforming    people.

More details in the March/April Bulletin or as below

To register:
Numbers are limited, so to ensure a seat register and pay online  (https://www.eventbrite.com/e/gender-diversity-what-who-how-registration43434891931). Payment is also accepted at the event. Lunch will be available for purchase at the GOMA Café Bistro, State Library Café or QAG Café.

What is SoFiA?

The SoF movement started in 1984 as a response to Don Cupitt‘s book and television series, both titled Sea of Faith. Cupitt was educated in both science and theology at the University of Cambridge in the 1950s, and is a philosopher, theologian, Anglican priest, and former Dean of Emmanuel College, Cambridge.  In the book and TV series, he surveyed western thinking about religion and charted a transition from traditional realist religion to the view that religion is simply a human creation.

The name Sea of Faith is taken from Matthew Arnold‘s nostalgic mid 19th century poem “Dover Beach“, in which the poet expresses regret that belief in a supernatural world is slowly slipping away; the “sea of faith” is withdrawing like the ebbing tide.

Following the television series, a small group of radical Christian clergy and laity began meeting to explore how they might promote this new understanding of religious faith. Starting with a mailing list of 143 sympathisers, they organised the first UK conference in 1988.[5] A second conference was held in the following year shortly after which the SoF Network was officially launched. Annual regional and national conferences have been key events of the network ever since.

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Book Review: A Scandalous Jesus-How three historical quests changed theology for the better

Professor Joe Bessler is coming to Australia. Watch for information about his presentations for Common Dreams on the Road

Thanks to Rex Hunt for this book review

Joseph A. Bessler.
A Scandalous Jesus: How Three Historical Quests Changed Theology for the Better
Salem: Polebridge Press, P/Back, 250 Pages, 2013.

I had been waiting for this book since late 2006.

John Smith, Dick Carter and myself met with Joe in Santa Rosa, CA. in 2006 to invite him to come to Australia in 2007 to the first Common Dreams Conference in Sydney. We shouted him a beer and he told us about the book he was writing. He accepted, came, and was brilliant.

Bessler is a theologian, affectionate known as the ‘Jesus Seminar theologian’, stationed at Phillips Theological Seminary in Tulsa. His book covers each of the three quests of the historical Jesus—from the original quest in the early 20th century, through the new quest of the 1940 and 50s, to the renewed quest in the late 20th early 21st centuries, initiated by the Westar Institute and its famous ‘Jesus Seminar’. He seeks to capture the historic questions that surround and shape each of these research endeavours and assess the impact of these differing quests on theological and cultural life.

He is critical of neo-orthodoxy—justifiably so I reckon—because in their rejection of the historical or human Jesus in favour of the Christ of faith, they missed something. What they missed was the possibility that the question of the historical Jesus was in fact, “not only a historical question but also a historic question—a question that created a series of profound social, political, and theological impacts that have continued to shape and reshape our world” (Pg:2).

In short, the ‘quest’ for the historical Jesus “is not (and was never) simply about the historical Jesus; it was always already about larger issues involving churches’ theological self-understanding and their relation to broader society. And… the theological rejection of historical Jesus research was almost always a refusal to deal with those larger issues” (Pg:3).

Moreover, there was not simply one quest, but differing quests that emerged within distinct periods and places. Quest One: 18th and 19th century and Reimarus, Strauss, Schweitzer, and medieval background, and emergence of new tensions; Quest Two or ‘New’ Quest: Bultmann, Kasemann, Robinson, Kung; and Quest Three or ‘Renewed’ Quest: as expressed in the work of Funk, Patterson, Taussig, Crossan, Scott, and the Jesus Seminar.

There is theological continuity across these quests “in that they press the Christian institutions of their period to alter long-held theological assumptions in order to make room for a new depth and range of discourse” (Pg:4).

How have they challenged the institution? Q1—move beyond the use of ecclesiastical power to control civil society and embrace greater religious freedom; Q2—embrace the full historical humanity of Jesus and be open to the full range of human experience in modern life; Q3—reject the politicised power of Christian fundamentalism and open up modes of faith beyond the too-narrow confines of right belief.

The publication of such historical Jesus scholarship has often created a climate of scandal. “Blaming scholars for confusing and disturbing the faith of the simple believer, outraged officials have sought to mock and suppress such inquiry as a kind of treason against the church. Historic questions are often the most scandalous precisely because they raise basic, fundamental challenges about the assumptions governing their societies” (Pg:5).

Bessler has written an important book. It deserves to be widely read and internally digested. I am grateful for his research and publishing efforts. For, in each time and place where a ‘quest’ has become important theological inquiry, “what has appeared initially as a threat and as a scandal, has brought both greater openness and vitality to discussions of faith” (Pg:227) even as it has brought the human Jesus and his teachings into clearer view.

As Bessler says: “if one can see the importance for models of faith that go beyond official claims of right belief and supernaturalism to speak in publicly assessable ways, then what appears to others as scandal assumes the weight of a risk worth taking” (Pg:227).

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Book Review: An Eternal World, messages from the other side

By Rev Ron Ramsay

Reading Ron’s book, I had to keep reminding myself that this was a serious writer telling of his journey through a world of psychic experiences. Time and again I thought I was reading a mystery novel. His writing style is loaded with building anticipation and new turns and twists in a dramatic and fascinating set of experiences.

As a somewhat critical skeptic, I was often tempted to pass judgment against this retired Uniting Church minister. But as I persevered, it became harder to easily dismiss the many episodes of ‘life after death’ that he reported. But the eternal life he gives evidence for is not physical and in many ways not greatly dissimilar from that of the orthodox or traditional view taught in many churches.

However, the range of existing spiritual perspectives I have come across is huge and this is just becoming obvious to researchers. The complex nature of these perspectives makes it unproductive to categorize thinking Christians.

So my motivation is to encourage inclusive discourse and to give voice where so often there is derision, and therefore I can recommend coming to this text with an open mind. Readers may not agree with all the arguments, but they are likely to enjoy the way they are told and to be fascinated by Ron’s personal challenges and decisions.

 

This is a real life story full of personal experiences ranging through dialogue with the dead to coming to grips with reincarnation. Ron’s world view has taken a long time to evolve and to be come coherent to himself, but his writing is clear and precise. He now challenges both orthodox Christian teachings as well as liberal perspectives. For Ron, these experiences have answered two vital questions – ‘Who am I? ‘ ‘Why am I here?’.

I am always looking for the Jesus factor in conversations about spirituality and in this two elements are important to me – ‘joy in life’ and ‘sharing with justice’. The Jesus ethic calls for living life in abundance without the threat of fears and doubts. It also calls for living a life of sharing in justice and compassion. These elements did not jump out at me in Ron’s book, but they were there in the way he sought to ease the mental torments of others and his search for a truth that brings peace of mind.

I found a different kind of good news – being able to stay in touch with deceased family and friends! That produced enormous satisfaction for many of Ron’s acquaintances. This seemed like a very risky enterprise to me. It could also have fed old conflicts.

For people like Ron Ramsay and many he has met in his life journey there is an element of ‘ joy in life’ coming from discourse with the spirit world – the assurances, warnings and support they receive from all of this. But as someone who has never had such experiences and been tutored to think suspiciously about them, I cannot see how it would benefit the world to be able to do so. That didn’t stop me enjoying the book as it filled a giant gap in my understandings.

This is a book that will challenge because it is piled high with ‘evidence’ that cannot easily be dismissed. Every reader will have their own response based on their own view of reality and life experiences. I enjoyed the book but was not significantly changed by it. It would be good to have other reasonable viewpoints on this book.

Paul Inglis 13th May 2018

Can be purchased as an e Book through Amazon Australia for around $11.99…you can read the first 2 chapters before buying.

Before buying the book, consider reading Ron’s short essay first at no cost: ‘Valid evidence for a spiritual world view.’ Just send him an email request to:

rjsmramsay@bigpond.com

 

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Caloundra Explorers growing within and beyond

Now ten years in operation the Explorers Group at Caloundra Uniting Church has grown from within the congregation and an additional 100 + subscribers from across the Sunshine Coast. It is a group with representation from many denominations and none. With a team approach to leadership the group has a sophisticated set of protocols for ensuring continuous development and a welcoming profile. 2018 is going to be packed with great events and studies:

In his report to the Church Council, John Everell had this to say –

1. Book Study Discussion Groups:
a) First Semester – period February – March 2018 concentrated on discussions arising from the book “Honest to GOoD” by Rev John W.H. Smith with the sub-title “ Discerning the Sacred in the Secular”. His story of his unusual theological career opened up much discussion such as ‘family influence’; theological training’; ‘spirituality and disability’; ‘healing narratives’ and ‘Faith Communities of the Future’.
b) Second Semester will run for six weeks from 11th September to 16th October. The “book” will be Rev. Dr. John Bodycomb’s just completed but unpublished work “Twelve Healing Words”. John is very ill and it is unlikely that this work will ever be published. However, he has made it available to the Caloundra Explorers Group as a special gift to acknowledge the strong relationship that he and his wife, author Rev. Dr. Lorraine Parkinson have had with our Group. It is a lovely thought and very much appreciated by us. We continue to keep John in our thoughts as he endures what will be his last period in his life’s journey. We will prepare this into a six period Study for the second Semester. Suitable for the broad Congregation: Minor Printing and Folder costs will be recoverable. It has Chapters such as:
“Grief without Despair”; It’s hard to Forgive; do we know why?”; “When It’s hard staying positive”;
The grace of gratitude”; ”Enjoying who you are”; How’s your sense of Humour?”;
“Big challengers for truth seekers”; “Truth about things mad, bad and sad”.”Ever want to get away from it all?

2. “Gatherings”:
a) April 15th Gathering: Led by guest Dr. Paul Inglis of Dayboro Uniting Church and CEO of the UC Forum on the Synod website. He spoke on the results of a major survey by the SE QLD Progressive Network as to “The Progressive Call to Action-Revisioning the Church for the 21st Century”. His information and ten point summary became the basis for serious discussion and further interaction with the speaker. Meditations from Michael Morwood’s new book “Prayers for Progressive Christians” were introduced by Margaret Landbeck. Good attendance including strong “Friends” attendance.
b) June 17th “Gathering”: Theme “Parables and Politics – A Reflective Exploration “ Leader-Margaret Landbeck . Includes discussion periods and light byo community meal. Those attending this Gathering will be asked to bring their bibles as a resource for several reflective periods within the service.
The Explorers are extending a special Invitation to the church’s other three Bible Study groups and also the Congregation to join in this particular evening, as there will be much commonality to be celebrated around the theme of Jesus’ use of Parables.
c) August 19th “Gathering”: Theme “ What have we learnt from our ‘Exploring’? to be led by Anne and Pieter Hoogendoorn.
d) October 21st “Gathering”. Theme “Matrix, Memory and Midrash”;. Leadership Team under development.

3. Seminars:
Annual Seminar: Our 9th Annual Seminar will be held on Saturday 29th September with the Guest being Rev. Glennis Johnston, Counsellor, international voluntary worker and retired UC parish minister. She was the Spiritual Director of a multi-faith residential community in Melbourne before retiring to Dorrigo NSW where she leads individual and group Retreats at ‘Fernbrook Lodge’. She is the author of “Turning Points of the Spirit”- ‘a journey from institutional religion to authentic spirituality’. This will be a quite different theme for our Annual Seminar and we are working closely with the “Sunday Conversations” group from St Mark’s Anglican Church Buderim to have both our full day Seminar and their next day “Sunday Conversations’ feature Glennis. She is known to several of our clergy advisors and highly recommended.

4. Library: Four new books have been added to the Library, and quite a number of Explorers have also taken the opportunity to purchase their own copy within our order:
– “Turning Points of the Spirit” by Glennis Johnston
– “The Wind Blows where it Chooses” by Kevin Treston ( Catholic Education Leader– Brisbane)
– “Prayers for Progressive Christians” by Michael Morwood.

5. Church Profile: The following summary – “The Explorers Group” -has been developed to help the Church Council provide informed information on the philosophy, mission, and activities of the Explorers Group for the Church Profile and, particularly, for subsequent support for discussions with potential ministry placement applicants. It may also assist new Councillors in a more detailed understanding of the Explorers place and Mission within in the Caloundra church family .
The Explorers Group:
The Explorers Group, now ten year old, has a strong contact group within the congregation  whose spiritual journeys find comfort and support within the ‘progressive Christianity’ strands of theology.
They express their purpose as: “The Explorers Group is set up to enable people to experience some of the challenge and intellectual stimulation available from the growing breadth of contemporary theology and emerging biblical scholarship. We get together to explore, discuss and debate within a safe, non-judgmental and structured environment, recently published writings and lectures from contemporary theologians, eminent scholars and others.”
The Explorers Group has three activities supporting their ministry:
a) Book Discussions/Studies in two six week Semesters during the year- Tuesday afternoon group in the Hall and a Thursday night group in a private home in Pelican Waters. Attendances range from 16 to 24.
b) “Gatherings” –{set evening services – 3rd Sunday in every 2nd month}. These “Gatherings” allow a much greater flexibility in style and theme and particularly for a liturgy more appropriate to its underlying ‘progressive’ influence. A byo light meal is part of the liturgy. The “Gathering’s” discussion opportunities are the favoured interactive segments in the evening’s format. A ‘Theme’ has proved very popular. Usually led in turn by Explorers Leaders. Attendances range 25 -40.
c) “Seminars”- two to three a year, with the major effort being an Annual Seminar {the 9th Annual Seminar will be held on Saturday 29th September 2018}. Speakers are leading Australian or International theologians and authors. Attendances range from 50 to 75(capacity).
The Explorers Group’s “Friends of the Explorers” is a specific Ministry to people beyond this congregation. It’s contact ministry uses the regular “Gatherings” and, particularly the Seminars, to engage with (and provide support to) other ‘progressives’ from the Sunshine Coast and Hinterland, many of whom seek support not available in their own regions. Contact list has over 100 people registered. We also link with UC Forum and other SE Qld ‘progressive’ networks.
Our current Faith And the Modern Era series (FAME) concept is providing enthusiasm and inspiration as we look at the Explorers moving beyond ‘ simply learning’ and putting ‘knowledge into action’.

If you would like to be connected to this group, contact John Everell.

oOo

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Women In Ancient Christianity: The New Discoveries

Thank you Paul Wildman for passing on this article from:

FRONTLINE investigative journalism

Women In Ancient Christianity: The New Discoveries
Scholar Karen King examines the evidence concerning women’s important place in early Christianity. She draws a surprising new portrait of Mary Magdalene and outlines the stories of previously unknown early Christian women.
by Karen L. King
Karen L. King is Professor of New Testament Studies and the History of Ancient Christianity at Harvard University in the Divinity School. She has published widely in the areas of Gnosticism, ancient Christianity, and Women’s Studies.
In the last twenty years, the history of women in ancient Christianity has been almost completely revised. As women historians entered the field in record numbers, they brought with them new questions, developed new methods, and sought for evidence of women’s presence in neglected texts and exciting new findings. For example, only a few names of women were widely known: Mary, the mother of Jesus; Mary Magdalene, his disciple and the first witness to the resurrection; Mary and Martha, the sisters who offered him hospitality in Bethany. Now we are learning more of the many women who contributed to the formation of Christianity in its earliest years.

Perhaps most surprising, however, is that the stories of women we thought we knew well are changing in dramatic ways. Chief among these is Mary Magdalene, a woman infamous in Western Christianity as an adulteress and repentant whore. Discoveries of new texts from the dry sands of Egypt, along with sharpened critical insight, have now proven that this portrait of Mary is entirely inaccurate. She was indeed an influential figure, but as a prominent disciple and leader of one wing of the early Christian movement that promoted women’s leadership.

——————————————–

Certainly, the New Testament Gospels, written toward the last quarter of the first century CE, acknowledge that women were among Jesus’ earliest followers. From the beginning, Jewish women disciples, including Mary Magdalene, Joanna, and Susanna, had accompanied Jesus during his ministry and supported him out of their private means (Luke 8:1-3). He spoke to women both in public and private, and indeed he learned from them. According to one story, an unnamed Gentile woman taught Jesus that the ministry of God is not limited to particular groups and persons, but belongs to all who have faith (Mark 7:24-30; Matthew 15:21-28). A Jewish woman honored him with the extraordinary hospitality of washing his feet with perfume. Jesus was a frequent visitor at the home of Mary and Martha, and was in the habit of teaching and eating meals with women as well as men. When Jesus was arrested, women remained firm, even when his male disciples are said to have fled, and they accompanied him to the foot of the cross. It was women who were reported as the first witnesses to the resurrection, chief among them again Mary Magdalene. Although the details of these gospel stories may be questioned, in general they reflect the prominent historical roles women played in Jesus’ ministry as disciples.

WOMEN IN THE FIRST CENTURY OF CHRISTIANITY

After the death of Jesus, women continued to play prominent roles in the early movement. Some scholars have even suggested that the majority of Christians in the first century may have been women.

The letters of Paul – dated to the middle of the first century CE – and his casual greetings to acquaintances offer fascinating and solid information about many Jewish and Gentile women who were prominent in the movement. His letters provide vivid clues about the kind of activities in which women engaged more generally. He greets Prisca, Junia, Julia, and Nereus’ sister, who worked and traveled as missionaries in pairs with their husbands or brothers (Romans 16:3, 7, 15). He tells us that Prisca and her husband risked their lives to save his. He praises Junia as a prominent apostle, who had been imprisoned for her labor. Mary and Persis are commended for their hard work (Romans 16:6, 12). Euodia and Syntyche are called his fellow-workers in the gospel (Philippians 4:2-3). Here is clear evidence of women apostles active in the earliest work of spreading the Christian message.

Paul’s letters also offer some important glimpses into the inner workings of ancient Christian churches. These groups did not own church buildings but met in homes, no doubt due in part to the fact that Christianity was not legal in the Roman world of its day and in part because of the enormous expense to such fledgling societies. Such homes were a domain in which women played key roles. It is not surprising then to see women taking leadership roles in house churches. Paul tells of women who were the leaders of such house churches (Apphia in Philemon 2; Prisca in I Corinthians 16:19). This practice is confirmed by other texts that also mention women who headed churches in their homes, such as Lydia of Thyatira (Acts 16:15) and Nympha of Laodicea (Colossians 4:15). Women held offices and played significant roles in group worship. Paul, for example, greets a deacon named Phoebe (Romans 16:1) and assumes that women are praying and prophesying during worship (I Corinthians 11). As prophets, women’s roles would have included not only ecstatic public speech, but preaching, teaching, leading prayer, and perhaps even performing the eucharist meal. (A later first century work, called the Didache, assumes that this duty fell regularly to Christian prophets.)

MARY MAGDALENE: A TRUER PORTRAIT

Later texts support these early portraits of women, both in exemplifying their prominence and confirming their leadership roles (Acts 17:4, 12). Certainly the most prominent among these in the ancient church was Mary Magdalene. A series of spectacular 19th and 20th century discoveries of Christian texts in Egypt dating to the second and third century have yielded a treasury of new information. It was already known from the New Testament gospels that Mary was a Jewish woman who followed Jesus of Nazareth. Apparently of independent means, she accompanied Jesus during his ministry and supported him out of her own resources (Mark 15:40-41; Matthew 27:55-56; Luke 8:1-3; John 19:25).

Although other information about her is more fantastic, she is repeatedly portrayed as a visionary and leader of the early movement.( Mark 16:1-9; Matthew 28:1-10; Luke24:1-10; John 20:1, 11-18; Gospel of Peter ). In the Gospel of John, the risen Jesus gives her special teaching and commissions her as an apostle to the apostles to bring them the good news. She obeys and is thus the first to announce the resurrection and to play the role of an apostle, although the term is not specifically used of her. Later tradition, however, will herald her as “the apostle to the apostles.” The strength of this literary tradition makes it possible to suggest that historically Mary was a prophetic visionary and leader within one sector of the early Christian movement after the death of Jesus.

The newly discovered Egyptian writings elaborate this portrait of Mary as a favored disciple. Her role as “apostle to the apostles” is frequently explored, especially in considering her faith in contrast to that of the male disciples who refuse to believe her testimony. She is most often portrayed in texts that claim to record dialogues of Jesus with his disciples, both before and after the resurrection. In the Dialogue of the Savior, for example, Mary is named along with Judas (Thomas) and Matthew in the course of an extended dialogue with Jesus. During the discussion, Mary addresses several questions to the Savior as a representative of the disciples as a group. She thus appears as a prominent member of the disciple group and is the only woman named. Moreover, in response to a particularly insightful question, the Lord says of her, “´You make clear the abundance of the revealer!'” (140.17-19). At another point, after Mary has spoken, the narrator states, “She uttered this as a woman who had understood completely”(139.11-13). These affirmations make it clear that Mary is to be counted among the disciples who fully comprehended the Lord’s teaching (142.11-13).

In another text, the Sophia of Jesus Christ, Mary also plays a clear role among those whom Jesus teaches. She is one of the seven women and twelve men gathered to hear the Savior after the resurrection, but before his ascension. Of these only five are named and speak, including Mary. At the end of his discourse, he tells them, “I have given you authority over all things as children of light,” and they go forth in joy to preach the gospel. Here again Mary is included among those special disciples to whom Jesus entrusted his most elevated teaching, and she takes a role in the preaching of the gospel.

In the Gospel of Philip, Mary Magdalene is mentioned as one of three Marys “who always walked with the Lord” and as his companion (59.6-11). The work also says that Lord loved her more than all the disciples, and used to kiss her often (63.34-36). The importance of this portrayal is that yet again the work affirms the special relationship of Mary Magdalene to Jesus based on her spiritual perfection.

In the Pistis Sophia, Mary again is preeminent among the disciples, especially in the first three of the four books. She asks more questions than all the rest of the disciples together, and the Savior acknowledges that: “Your heart is directed to the Kingdom of Heaven more than all your brothers” (26:17-20). Indeed, Mary steps in when the other disciples are despairing in order to intercede for them to the Savior (218:10-219:2). Her complete spiritual comprehension is repeatedly stressed.

She is, however, most prominent in the early second century Gospel of Mary, which is ascribed pseudonymously to her. More than any other early Christian text, the Gospel of Mary presents an unflinchingly favorable portrait of Mary Magdalene as a woman leader among the disciples. The Lord himself says she is blessed for not wavering when he appears to her in a vision. When all the other disciples are weeping and frightened, she alone remains steadfast in her faith because she has grasped and appropriated the salvation offered in Jesus’ teachings. Mary models the ideal disciple: she steps into the role of the Savior at his departure, comforts, and instructs the other disciples. Peter asks her to tell any words of the Savior which she might know but that the other disciples have not heard. His request acknowledges that Mary was preeminent among women in Jesus’ esteem, and the question itself suggests that Jesus gave her private instruction. Mary agrees and gives an account of “secret” teaching she received from the Lord in a vision. The vision is given in the form of a dialogue between the Lord and Mary; it is an extensive account that takes up seven out of the eighteen pages of the work. At the conclusion of the work, Levi confirms that indeed the Saviour loved her more than the rest of the disciples (18.14-15). While her teachings do not go unchallenged, in the end the Gospel of Mary affirms both the truth of her teachings and her authority to teach the male disciples. She is portrayed as a prophetic visionary and as a leader among the disciples.

OTHER CHRISTIAN WOMEN

Other women appear in later literature as well. One of the most famous woman apostles was Thecla, a virgin-martyr converted by Paul. She cut her hair, donned men’s clothing, and took up the duties of a missionary apostle. Threatened with rape, prostitution, and twice put in the ring as a martyr, she persevered in her faith and her chastity. Her lively and somewhat fabulous story is recorded in the second century Acts of Thecla. From very early, an order of women who were widows served formal roles of ministry in some churches (I Timothy 5:9-10). The most numerous clear cases of women’s leadership, however, are offered by prophets: Mary Magdalene, the Corinthian women, Philip’s daughters, Ammia of Philadelphia, Philumene, the visionary martyr Perpetua, Maximilla, Priscilla (Prisca), and Quintilla. There were many others whose names are lost to us. The African church father Tertullian, for example, describes an unnamed woman prophet in his congregation who not only had ecstatic visions during church services, but who also served as a counselor and healer (On the Soul 9.4). A remarkable collection of oracles from another unnamed woman prophet was discovered in Egypt in 1945. She speaks in the first person as the feminine voice of God: Thunder, Perfect Mind. The prophets Prisca and Quintilla inspired a Christian movement in second century Asia Minor (called the New Prophecy or Montanism) that spread around the Mediterranean and lasted for at least four centuries. Their oracles were collected and published, including the account of a vision in which Christ appeared to the prophet in the form of a woman and “put wisdom” in her (Epiphanius, Panarion 49.1). Montanist Christians ordained women as presbyters and bishops, and women held the title of prophet. The third century African bishop Cyprian also tells of an ecstatic woman prophet from Asia Minor who celebrated the eucharist and performed baptisms (Epistle 74.10). In the early second century, the Roman governor Pliny tells of two slave women he tortured who were deacons (Letter to Trajan 10.96). Other women were ordained as priests in fifth century Italy and Sicily (Gelasius, Epistle 14.26).

Women were also prominent as martyrs and suffered violently from torture and painful execution by wild animals and paid gladiators. In fact, the earliest writing definitely by a woman is the prison diary of Perpetua, a relatively wealthy matron and nursing mother who was put to death in Carthage at the beginning of the third century on the charge of being a Christian. In it, she records her testimony before the local Roman ruler and her defiance of her father’s pleas that she recant. She tells of the support and fellowship among the confessors in prison, including other women. But above all, she records her prophetic visions. Through them, she was not merely reconciled passively to her fate, but claimed the power to define the meaning of her own death. In a situation where Romans sought to use their violence against her body as a witness to their power and justice, and where the Christian editor of her story sought to turn her death into a witness to the truth of Christianity, her own writing lets us see the human being caught up in these political struggles. She actively relinquishes her female roles as mother, daughter, and sister in favor of defining her identity solely in spiritual terms. However horrifying or heroic her behavior may seem, her brief diary offers an intimate look at one early Christian woman’s spiritual journey.

EARLY CHRISTIAN WOMEN’S THEOLOGY

Study of works by and about women is making it possible to begin to reconstruct some of the theological views of early Christian women. Although they are a diverse group, certain reoccurring elements appear to be common to women’s theology-making. By placing the teaching of the Gospel of Mary side-by-side with the theology of the Corinthian women prophets, the Montanist women’s oracles, Thunder Perfect Mind, and Perpetua’s prison diary, it is possible to discern shared views about teaching and practice that may exemplify some of the contents of women’s theology:

• Jesus was understood primarily as a teacher and mediator of wisdom rather than as ruler and judge.
• Theological reflection centered on the experience of the person of the risen Christ more than the crucified savior. Interestingly enough, this is true even in the case of the martyr Perpetua. One might expect her to identify with the suffering Christ, but it is the risen Christ she encounters in her vision.
• Direct access to God is possible for all through receiving the Spirit.
• In Christian community, the unity, power, and perfection of the Spirit are present now, not just in some future time.
• Those who are more spiritually advanced give what they have freely to all without claim to a fixed, hierarchical ordering of power.
• An ethics of freedom and spiritual development is emphasized over an ethics of order and control.
• A woman’s identity and spirituality could be developed apart from her roles as wife and mother (or slave), whether she actually withdrew from those roles or not. Gender is itself contested as a “natural” category in the face of the power of God’s Spirit at work in the community and the world. This meant that potentially women (and men) could exercise leadership on the basis of spiritual achievement apart from gender status and without conformity to established social gender roles.
• Overcoming social injustice and human suffering are seen to be integral to spiritual life.

Women were also actively engaged in reinterpreting the texts of their tradition. For example, another new text, the Hypostasis of the Archons, contains a retelling of the Genesis story ascribed to Eve’s daughter Norea, in which her mother Eve appears as the instructor of Adam and his healer.

The new texts also contain an unexpected wealth of Christian imagination of the divine as feminine. The long version of the Apocryphon of John, for example, concludes with a hymn about the descent of divine Wisdom, a feminine figure here called the Pronoia of God. She enters into the lower world and the body in order to awaken the innermost spiritual being of the soul to the truth of its power and freedom, to awaken the spiritual power it needs to escape the counterfeit powers that enslave the soul in ignorance, poverty, and the drunken sleep of spiritual deadness, and to overcome illegitimate political and sexual domination. The oracle collection Thunder Perfect Mind also adds crucial evidence to women’s prophetic theology-making. This prophet speaks powerfully to women, emphasizing the presence of women in her audience and insisting upon their identity with the feminine voice of the Divine. Her speech lets the hearers transverse the distance between political exploitation and empowerment, between the experience of degradation and the knowledge of infinite self-worth, between despair and peace. It overcomes the fragmentation of the self by naming it, cherishing it, insisting upon the multiplicity of self-hood and experience.

These elements may not be unique to women’s religious thought or always result in women’s leadership, but as a constellation they point toward one type of theologizing that was meaningful to some early Christian women, that had a place for women’s legitimate exercise of leadership, and to whose construction women contributed. If we look to these elements, we are able to discern important contributions of women to early Christian theology and praxis. These elements also provide an important location for discussing some aspects of early Christian women’s spiritual lives: their exercise of leadership, their ideals, their attraction to Christianity, and what gave meaning to their self-identity as Christians.

UNDERMINING WOMEN’S PROMINENCE

Women’s prominence did not, however, go unchallenged. Every variety of ancient Christianity that advocated the legitimacy of women’s leadership was eventually declared heretical, and evidence of women’s early leadership roles was erased or suppressed.

This erasure has taken many forms. Collections of prophetic oracles were destroyed. Texts were changed. For example, at least one woman’s place in history was obscured by turning her into a man! In Romans 16:7, the apostle Paul sends greetings to a woman named Junia. He says of her and her male partner Andronicus that they are “my kin and my fellow prisoners, prominent among the apostles and they were in Christ before me.” Concluding that women could not be apostles, textual editors and translators transformed Junia into Junias, a man.

Or women’s stories could be rewritten and alternative traditions could be invented. In the case of Mary Magdalene, starting in the fourth century, Christian theologians in the Latin West associated Mary Magdalene with the unnamed sinner who anointed Jesus’ feet in Luke 7:36-50. The confusion began by conflating the account in John 12:1-8, in which Mary (of Bethany) anoints Jesus, with the anointing by the unnamed woman sinner in the accounts of Luke. Once this initial, erroneous identification was secured, Mary Magdalene could be associated with every unnamed sinful woman in the gospels, including the adulteress in John 8:1-11 and the Syro-phoenician woman with her five and more “husbands” in John 4:7-30. Mary the apostle, prophet, and teacher had become Mary the repentant whore. This fiction was invented at least in part to undermine her influence and with it the appeal to her apostolic authority to support women in roles of leadership.

Until recently the texts that survived have shown only the side that won. The new texts are therefore crucial in constructing a fuller and more accurate portrait. The Gospel of Mary, for example, argued that leadership should be based on spiritual maturity, regardless of whether one is male or female. This Gospel lets us hear an alternative voice to the one dominant in canonized works like I Timothy, which tried to silence women and insist that their salvation lies in bearing children. We can now hear the other side of the controversy over women’s leadership and see what arguments were given in favor of it.

It needs to be emphasized that the formal elimination of women from official roles of institutional leadership did not eliminate women’s actual presence and importance to the Christian tradition, although it certainly seriously damaged their capacity to contribute fully. What is remarkable is how much evidence has survived systematic attempts to erase women from history, and with them the warrants and models for women’s leadership. The evidence presented here is but the tip of an iceberg.

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A Brief Exploration into the Gospel of Luke

Deshna Ubeda was a participant in our Common Dreams Conference in Brisbane in 2016.

A Brief Exploration into the Gospel of Luke

12 April 2018
I would like to take a moment to explore the Gospel of Luke. When I read Biblical passages these days, I am looking for the deeper meaning behind the words. Meaning, I am not just looking for the dates, context, and scribes, though these are important pieces to the puzzle. I am looking for what the crisis might have been that caused the author to write it and how does the scripture speak to that crisis. I am seeking the wisdom that the passages hold for me in the moment as I read them. The wisdom found in sacred texts can shift as the reader shifts…that is one of the reasons why they are still valuable to modern seekers. My journey with the Bible has taken many turns through the course of my life. Growing up in a progressive Christian church, I was initiated into the Bible from a historical, informed, and liberal viewpoint. I never had to unlearn certain mis-translations or rescue the baby from the bath water. And yet, the Bible seemed outdated and irrelevant and I yearned for a break from it during spiritual community time. It felt forced. I stepped away from Christianity when I went to college… and then found myself back in its arms with the work I do today. Through my work with ProgressiveChristianity.org and studies in Interfaith Chaplaincy, I was called to look deeper into these sacred texts… to explore them like a treasure found in a time vault… to seek the magic in the words… to envision the ancient voices orally sharing the tales, the lessons, the songs, and the poetry around a bright fire, with an unblemished star-filled sky above them. Ancient wisdom holds much for us today, when we can see below the temporary concerns being addressed.

According to biblical scholars, the Gospel of Luke was written between 89-93AD, though there are, of course, debates about the exact time. During this time period, the Christian movement was largely concerned with legitimizing itself in the Roman Empire. This gospel also reflects the transition of Christianity out of Judaism toward the Gentile world. Bishop John Shelby Spong argues that the community Luke was writing for “appears to have been made up primarily of dispersed Jews, who no longer followed their traditions in a rigid pattern and, as a consequence, are beginning to attract a rising tide of converts from the Gentile world. These Gentile proselytes, as they came to be called, had little dedication to or interest in the cultic practices of circumcision, kosher dietary rules and unfamiliar liturgical practices such as a 24-hour vigil around Shavuot or Pentecost and the eight-day celebrations of the Harvest Festival known as Sukkoth. They were not intent on discarding or losing the meaning of these holy days, but they clearly were eager to reduce their place of importance and the hold they had once had on their lives.”[1] This is backed by many writings on Luke, including the “Parting of Ways,” by Anne Amos, who suggests that for early Christians, the 1st century was a time period focused on who was a Christian and who was not. This was also a time period when Jewish Rabbis were excommunicating those who used to be Jewish but then identified as Christians. Jewish Christians were heretics in the eyes of the Rabbi’s. Clearly this was a time period of great division as to Christians, Jews became “the others.”

The author of Luke is unknown, like many of the Bible’s authors, but tradition has always identified the book of Luke with the physician who accompanied Paul and is mentioned in both Colossians and II Timothy. Scholars also propose that the same author wrote Acts as Volume II of his gospel and “in all probability he was born a Gentile and had been drawn first into the ethical monotheism that marked Judaism. He appears to have actually converted to Judaism and to have joined the synagogue through which he moved into Christianity. He may well have been a convert of Paul’s, at least he has clearly identified himself with Paul’s point of view and he champions it in both the gospel and the book of Acts.” [2]

Much of Luke (at least half) was quoted from Mark and he makes no claim to have been an eye witness but honestly acknowledges the research he has done. He says in his first chapters that “many have taken in hand to set forth in order a declaration of the things which are surely believed among us, even as they delivered them to us, which from the beginning were eye witnesses and servants of the word (Luke 1:1-5).” However, one thing that is quite obvious is that Luke’s purpose was to interpret Jesus in light of the Hebrew scriptures, not to recreate him as separate from it. As it was written during a time period of great division and accusations on both sides of the Judeo-Christian religious map- this would have been a crucial argument.

As always, these Biblical stories need to be seen as narratives, not historical fact. When viewed through the lens of Jewish mythology and prophecy, one can see how important it was to align Jesus with stories from the Old Testament as well as those from age old oral traditions so that words and deeds were inserted or deleted to fit the agenda of the time period. Luke, along with the other Synoptic Gospel writers, would have needed to somewhat fabricate a narrative about Jesus that could be threaded into the collection of sayings, miracles, and passion narratives that arose out of the Jewish history, theology, and storytelling and it needs to be understood that much of these writings are “the creative invention of the authors and assorted intrusive scribes” [3] This was likely done to not only continue to legitimize Jesus as the son of God and Messiah but also to legitimize Christianity in a time of great internal and external chaos. By all accounts the early years of the Christian movement were rife with conflict and rivalries. [4] As the Gospel accounts were based on data “transmitted…by those who were eyewitnesses,” (Luke 1: 1-3) we are dealing with thirdhand information at best.

In order to situate Jesus and his deeds in alignment with the Old Testament and the Jewish religion, while at the same time set him apart, Luke and other early Christian writers would have been organized to align with the annual Jewish liturgical cycle of the synagogue where Christianity lived in its first generations as a movement within Judaism. Just as the Jewish holidays of that time period were focused on cleansing of sins (Yom Kippur), Jesus is shown to not only not be corrupted by other’s sins and uncleanliness, but he also transforms and purifies the evil. He banishes demons, heals the unclean, and forgives the sins. Set against the Jewish liturgical cycle, Luke’s Jesus fits quite nicely. Luke, along with his fellow Gospel writers, were aiming to align Jesus with ancient prophesy and legitimize his birthright. And at the same time, Luke works toward creating a religion that can spread and exist outside of the ethnic group of the Jews. Brilliant, in my opinion.

These early Christian gospels must be read through the lens of Judaism. “The later Greek thinking period, which shaped the creeds in the 4th century and informs Christian doctrine to this day, has actually distorted the gospel message in a radical way.” [5] However, early on, the Christian community was made up of dispersed Jews living far from home and increasingly interacting with their Gentile neighbors. As Deborah Broome writes in Who’s at the Table? – Inclusiveness in the Gospel of Luke,

Luke was clearly universally-minded. He wrote of a Jesus that welcomed everyone at his table. This Jesus taught that faith was the most important characteristic, not wealth or status. During Jesus’ time, the synagogue rejected this message, but Luke’s Jesus persisted in this teaching, widening the door to allow all flesh, beyond Israel.

The Gospel of Luke is unique in its theology of inclusiveness. Only Luke tells us the parable of the Good Samaritan. This is another indication that the community he lived and existed in had moved beyond the Jewish mythology of a chosen people. Luke emphasizes a universal point of view, likely influenced by Paul, and this theology has a lot to do with why Christianity spread in the exponential way it did. In Luke’s gospel, it is emphasized that Jesus heals, teaches, and even often shares a meal with the sinners, the tax collectors, the unclean, the sick, the marginalized, the excluded, and the women, etc. Luke’s Jesus is a radically inclusive teacher who impresses people with his ability to heal and his lack of social boundaries. Luke emphasizes that the Spirit fell not only on the Jews but on the peoples of the world, who then proclaimed the Gospel in whatever language those hearing spoke. (Acts 2) Clearly Luke was aiming to move Christianity away from the exclusive ethnic Jewish group to a universal faith, which also meant all people were held accountable to their choice to be Christian or not and could be persecuted if considered a non-believer or heretic. For the next thousand or so years, this inclusiveness would shift from a compassionate stance to a justification of immense destruction and violence against non-believers. Whether or not Luke was considering that when he wrote about Jesus will remain unknown.

~ Deshna Ubeda

About the Author
Deshna Ubeda is a Director of ProgressiveChristianity.org, where she has worked since 2006. She is an author, speaker, and seeker. She has presented at conferences in Canada, Australia, Hawaii, Seattle, and Portland. She is currently studying at The Chaplaincy Institute to become an Interfaith Chaplain. She was a lead writer and editor on the children’s curriculum: A Joyful Path, Spiritual Curriculum for ages 6-10.

Deshna grew up in an amazing Progressive Christian church, IUCC, in Irvine California as a PK (pastor’s kid) and so was blessed to be involved in a community that was open, educated, innovative, and inclusive. She was involved in the church at many different levels, as a representative for youth at National UCC Conferences, as a youth group leader, and a camp counselor for many years. She went to the University of California, Santa Barbara, where she graduated with honors as a Religious Studies major and a Global Peace and Security minor. This led her to be a part of the Global Reconciliation Service in New York doing some work with the United Nations.

She has worked in Administration for the UC Education Abroad Program, as an Infant Specialist for a non-profit organization, as a Spanish Teacher for elementary children, and as a Yoga Instructor. She is also a certificated post-partum doula and a yoga instructor. Deshna co-wrote a book, Missing Mothers with her mom. During her free time, she continues to write, do yoga, hike, and enjoy her life in Portland with her wonderful community and family.
————————————————————-
[1] Bishop John Shelby Spong, The Origins of the New Testament XXIV – Introducting Luke http://progressingspirit.com/2010/05/27/the-origins-of-the-new-testamentpart-xxiv-introducing-luke/
[2] Bishop John Shelby Spong, The Origins of the New Testament XXIV – Introducting Luke
http://progressingspirit.com/2010/05/27/the-origins-of-the-new-testamentpart-xxiv-introducing-luke/
[3] The Joy of Sects, A Spirited Guide to The World’s Religious Traditions, Peter Occhiogrosso, page 285
[4] The Joy of Sects, A Spirited Guide to The World’s Religious Traditions, Peter Occhiogrosso, page 296
[5] Bishop John Shelby Spong, The Origins of the New Testament XXV – Concluding Luke and the Synoptic Gospels
http://progressingspirit.com/2010/06/03/the-origins-of-the-new-testament-part-xxv-concluding-luke-and-the-synoptic-gospels/

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Review:Christmas, Myth,Magic and Legend

Making sense of the Christmas stories. by John Queripel. John is a UCA minister  with a diverse set of experiences … city, rural, university and prison ministries. John is committed to scholarship and authenticity in faith.

 

A myth is not a lie. With that introduction, John Queripel captured my interest and held it to his last words. And his last words are good to read…We are not to pretend that the stories are history but rather to enter the experience and be transformed by them. I can think of no better way to be transformed than to use this book as a guide..John’s forensic skills have produced a classic critical analysis of the Christmas narratives, unpacking the true meaning of Christmas, and bringing into focus the powerful symbolic and metaphorical teaching. At the same time he has dismantled the a huge amount of overly simplistic thinking by sourcing the forces that have shaped and politicized the gospel writers.John helps us to see past our Western scientific mindset, profoundly shaped by Aristotelian logic of factual, objective and verifiable truth.

Most affected by the populist scientific framework is the literalist reader of Scripture.  Richard Dawkins is also influenced by the same logic!

But truth lies in  myth….

The Christmas Story is simply not factual but possesses deep truth in another way. Not to realize this means missing out on greater understanding of the purpose of biblical stories such as that of Adam and Eve.

Literal reading produces an ideological outcome serving self interest, eg of woman being born of man! Many biblical myths have had tthe power of ensuring men’s dominance over women and human dominance over the rest of creation. John carries out some of the best theological research to illustrate the development of the birth and crucifixion legends and myths. He makes it easy to see why it is foolish to take the stories literally and the consequent dumbing down of Jesus human role and purpose.

He has much to say about the way in which we have blended in the ttwo different biblical stories of Matthew and Luke. In his wonderfully attention grabbing writing style, he opens up to analysis many of the taken for granted assumptions about the world of Jesus. He shows how important is an understanding of the radical changes taking place in Judea at the time of the gospel writings.  This includes Challenging traditional views about pharisees, the Jesus Jews and the rabbinic Jews and their differences from the sacred traditions.It is important to understand the ‘anti Jewish agenda of Matthew.

I found his expose of the different infancy narratives of Matthew and Luke and finding their common ground and emphases ffascinating as well as informative. Each gospel writer has a different agenda. Knowing about these agendas is part of the exploration of honest theology.

Having dismantled the notion of Jesus being born of a virgin, the doctrine of perpetual virginity of Mary, and the Christian aversion to sex, the doctrine of immaculate conception is left with nothing to support it. Since the latter was only established in 1854 it is not hard to rrealize that the Church has played a major role in distracting us from the valuable mythological values.

After reading his comments about the jjourney to Bethlehem on foot over ten days while heavily pregnant and only so Joseph could be included in the census of males it is not hard to accept that the narrative has another purpose of fulfilling ancient prophecies about where the Messiah will emerge.

Highly recommended. Very transformative and loaded with brain stimulation and fabulous thinking.

Paul Inglis 29th April 2018.

See an earlier post for ways to purchase.

 

 

 

 

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NZ Common Ground Conference

If you can make it to New Zealand in September, be assured of a great conference.

Creation: Ecology, Theology, Revolution

Aotearoa New Zealands’ 3rd 

PROGRESSIVE SPIRITUALITY CONFERENCE

Wellington – Friday 7– Sunday 9 September 2018

progressivechristianityaotearoa.com for all the details.

Guest Speakers

Prof Martin Manning One Earth, One Future, One People

Dr Emily Colgan  A Place to Call Home? Reading the Bible from the Perspective of Earth

Hon Grant Robertson MP  People, environment, economy— the triple bottom line

Workshops

Creating down to earth prayers— Bronwyn White

Earthed! Progressive Funerals— Rev Dr Jim Cunningham

Full immersion: Jungian slow release from the Christian ties that bind— Sande Ramage

Labyrinth, guided local walks

Lively panel discussion: How we “do” Progressive Christianity

Progressive Christianity Aotearoa is an informal network of churches, individuals and faith communities.

We are linked with Common Dreams (based in Australia) and ProgressiveChristianity.org (based in the US).

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David Williams Play – Quiet Faith

Coming to the Brisbane Powerhouse Theatre at New Farm:

Quiet Faith

From award-winning documentary theatre maker, David Williams comes a surprising journey into the world of the quietly, progressively faithful.

 

Go to:  https://brisbanepowerhouse.org/events/2018/05/11/quiet-faith/ to see a trailer of this impacting work and read more about the play, reviews and how to get to the venue.

The place of Christian faith in Australian politics is often linked to conservatism and intolerance. Many members of the current Federal Government profess deep Christian beliefs and groups such as the Australian Christian Lobby loudly intervene in public policy debates.

Yet, new faith-based social movements actively campaign against government policies. The spectacle of religious leaders undertaking non-violent acts of civil disobedience, including prayer vigils in the offices of Christian politicians, has captured the imaginations of many.

Generated from hours of interviews with Christian Australians, Quiet Faith offers a beautiful, immersive and heartfelt portrait of the very different ways that faith can underpin civic life.

Dates: FRI 11 + SAT 12 MAY, 2018

Venue: Visy Theatre

Tickets: Full $49*

Times; Fri 7pm, Sat 4.30pm + 7pm

Length: (70 mins )

Presented by Brisbane Powerhouse in association with Alternative Facts.

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Books by John Queripel

Thanks to Rex Hunt for drawing our attention to Australian writer John Queripel

John Henry Queripel is a minister of the Uniting Church in Australia, author, scholar, teacher musician and community activist. He has a concern for speaking and living faith in the modern context in a manner which has scholarly integrity yet is accessible to the average reader. He has worked in a wide range of contexts: urban and rural congregations, community-based ministries, university and correctional centre chaplaincies.His strong social justice concern has been recognised in his being awarded several community and civic awards. He also enjoys being out in the surf riding a Malibu.

Watch for a review soon as well as more details about each of his books.

 

Christmas: Myth, Magic and Legend.’ John has stock ($23 incl post) queripel@tpg.com.au or order from Morning Star Publishing (Australia) or Wipf and Stock (USA).

 

• ISBN: 9780648232353
• ISBN: 9781498288088
• Pages: 144
• Publication Date: 20 February 2018

 

 

On the Third Day; Re-looking at the Resurrection‘, a study on the Easter events. John still has stock ($23 incl.post) queripel@tpg.com.au or order from Morning Star Publishing (Australia) or Wipf and Stock (USA).

• ISBN: 9781532619953
• ISBN: 9780987619365
• Pages: 136
• Publication Date: 7 April 2017

 

 

Bonhoeffer: Prophet and Martyr, a play and essay on the inspiring 20th century German theologian martyred for his opposition to the Nazi regime. John still has stock ($23 incl. post) queripel@tpg.com.au or order from Wipf and Stock.

• ISBN: 9781498229609
• Pages: 114
• Publication Date: 17 January 2016

 

 

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Caloundra Explorers – Revisioning a Church for the 21st Century

Caloundra Explorers GroupCaloundra Uniting Church

56c Queen St Caloundra

Gathering Sunday 15th April 2018 – 5.30pm

Revisioning a Church for the 21st Century
with Special Guest Dr. Paul Inglis.

[A progress report on the Revisioning Project]

with bring and share finger food meal at 6.40pm.

Caloundra Explorers have been developing over many years a contemporary gathering format that includes a conversation with critical thinking about a relevant topic of concern. This is embedded in a context of reflection, song and food. There are many innovative elements in the gathering which breaks with traditional worship, captures much of the mood of the original Jesus followers and draws on contemporary elements of meditation, community peace and solidarity,

Dr Paul Inglis is CEO of the UCFORUM and chair of the Progressive Christian Network Queensland. He was for 11 years the Community Minister at Dayboro Uniting Church where he and Robyn remain and assist with its development. Dayboro UC also has a thriving Explorers Group. Previously Paul was a Teacher, Principal and Lecturer in Education at QUT. The Revisioning Project is a healthy discussion about change and adaptation that is needed in the Christian Church to make it relevant to people in the 21st century.  There was an enormous response to Paul’s questions:  What practical initiatives will help the Church become a significant part of society, give integrity to its work and attract new members as followers of Jesus? What do progressive Christians want the church to be like? and this is being analysed to move the discussion on to a practical stage.

Ideas have been offered from former moderators, clergy, lay people, theologians, writers and people who have left the church but have an abiding interest in the role of the church in our life journeys.

At this gathering there will be further opportunities for feeding ideas into the project.

Everyone welcome. Further enquiries to Paul

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The Common Good and Compassionate Communities

On 23rd March, UCFORUM Subscriber, Everald Compton posted on his blog The Vision and Politics of Nation Building

“Democracy is dead.

Murdered by political, financial and religious ideology inflicted upon us by ‘leaders’ with closed minds who survive by divisively spreading fear and greed.

It is time for a new world order called THE COMMON GOOD to take over.

It will succeed when decent people, with brains, commonsense and courage, step forward and insist on dramatic and decisive changes in the opposite direction to the insanity of Donald Trump and the woeful wilderness of Australian politics….”

To see what he said go to Everald’s blog at The Vision and Politics of Nation Building.

Rev Bryan Gilmore, also a UCFORUM subscriber, responded:

Hello Everald,
This is Bryan Gilmour who with Dennis Robinson and a bunch of enthusiastic laypersons began the first Regional Church in Queensland, where we attached a low fee Christian College, and together with other denominations established an Ecumenical College which also admits children of all faiths. Each of these were driven by a Christian principle, the golden rule, -“Do unto others what you hope others would do to you” – to reach a COMMON GOOD – or as Jesus said, let LOVE be the core virtue that sets the criteria of what we do TOGETHER in determining our values and attitudes towards ALL OTHERS. Yes the CHURCH (all denominations) is grossly at fault in over capitalizing its property with centres in every little community, rather than REGIONAL COMMUNITY CENTRES where they can work with other sectors of the COMMUNITY to build the COMMON GOOD. On the GOLD COAST a small group have established a COMPASSIONATE CITY thrust, where the GOLD COAST CITY COUNCIL have adopted the concept of becoming the first active COMPASSIONATE CITY in AUSTRALIA. This will reach to every sector of the community, where each grouping, – health, education, essential services, business, politics,faith groups, scientific exploration, etc will work together for the COMMON GOOD. I want to strongly endorse your plea for the whole COMMUNITY working together for the COMMON GOOD. On the Gold Coast a group called MAAG (Multifaith Advisory and Action Group) has been established for building better and stronger compassionate relationships between the respective faiths towards the COMMON GOOD. I want to endorse your concept of the COMMON GOOD across the whole society and where the political and economic leaders need to take a lead in identifying this concept to build a better AUSTRALIA and a better WORLD.

With great enthusiasm, Bryan Gilmour Past MODERATOR of the UNITING CHURCH in QUEENSLAND

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Book Review: The Wind Blows Where It Chooses

The quest for a Christian story in our time – by Kevin Treston

This is a text that is hard to put down. It is a powerful work addressing Christianity’s crisis of authenticity and integrity. But once outlined effectively, it does not dwell on this crisis. Instead it offers ways to recover the authentic Jesus and presents a way to a lived spirituality based on hope and positive seeking that does not deny the reality of the secular world, nor modern scientific advances, or the evolution of humankind.

The author has the right credentials (academic and experiential) to offer this guide to moving forward – practical and applied theology, work with learners and leaders in the churches and a wonderful knowledge of our Christian heritage beyond orthodox and traditional practices.

This is an aid to facilitating a renewal of a faith that incorporates everyday living, rapid social change, evolving family and community structure, the process of aging, and dealing with the many challenges of life. For those who want it, it also offers a way forward for progressive church reform. To do all of this, one needs to have a helicopter view of society, a method for telling the Jesus story to inhabitants of an increasingly secular world, a way to eliminate the irrelevant doctrines and dogmas that obscure this story, and ways for enriching and living life ‘in full abundance’.

For me, it was good to read  for my own learning. But the book is also useful as a guide for small group study. It is loaded with resource references. As a tool for church councils at all levels and across denominations in the Western world it is bound to provoke worthwhile discussion and action.

While reading the book, I kept telling myself that this material is very timely – a post truth era, the diminishing identity of Christianity in our culture, the competition for people’s allegiances, the proliferation of aggressive ideologies, the fragility of world peace. Where is Jesus in all of this? The author urges us not to retreat into secure enclaves to shut out the world, but to live among the cutting edges and paradoxes of life lived in reality – no more fantasy, just awake to what is happening and calling up the teachings of Jesus as a guide.

Kevin Treston calls up new scholarship to recover the authentic Jesus story and helps the reader to unpack the accumulation of uncritical baggage that diminishes the real value of the cosmic Christ and links him into all of creation. In this, there are some strong messages for those leaders who have substituted clericalism for ministry and widened the gap between priest and people and reduced the people of God (laity) to passive observers.

But there is much more ….. I won’t tell you…go get the book and enjoy!

Scroll this blog for a recent post for the details for purchase. Or contact Kevin Treston

Dr Paul Inglis 22 March 2018

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Book Review – Resurrecting Easter

Resurrecting Easter: How the West lost and the East kept the original Easter Vision, by John Dominic Crossan and Sarah Sexton Crossan, 2018.

Front Cover: Apse, Church of the Saviour in Chora, Istanbul Turkey

Book Review by Dr Richard Smith
Biblical scholars John Dominic Crossan and the late Marcus Borg conducted pilgrimages over the years to Italy and Turkey, two of which I was fortunate to attend. We learnt that all the major events in Christ’s life are described in the Gospels but no direct reports of the bodily resurrection of Jesus. Instead many artistic impressions of Jesus’ resurrection were created, some we visited in churches, caves and museums. The first direct image appears by 400 and is part of the West’s individual resurrection tradition. The second direct image by the year 700 is part of the East’s universal resurrection tradition named the Anastasis, Greek for resurrection. For 15 years Dominic and Sarah Crossan travelled across Europe and Asia creating a comprehensive photographic archive of this resurrection imagery. How timely when this book with Sarah’s images, the ancient texts which inspired them and Dominic’s scholarly interpretation arrived for Easter. The cover image of their book is from the 1300s Chora Church in Istanbul, where we gazed at this beautiful Anastasis mosaic high in the half dome of the apse of the risen Christ, enveloped by a star studded mandorla, grasping the wrists of Adam and Eve, the personification of humankind.

Christ pulls them from their tombs while standing firmly on the shattered gates of Hell with lock and bolts strewn around his feet. Christ is trampling down a well-trussed Hades, guardian and personification of death, who is lying prone beneath his feet. Looking on are a rough clad John the Baptist and Solomon and David with crowns. Among an unidentified group on the other side is Abel with his shepherd’s crook, the victim of the violence by which the bible first defines sin, the ultimate cause of Jesus’ death. A death where the power of evolution represented by the Anastasis creates a movement of non-violence offering the Gospel of peace to a violent world. In the second millennium why did the West gut this heart of Christianity’s understanding of the Resurrection by rejecting this once-common universal iconography in favour of the original individualistic vision? Resurrecting Easter re-introduces this inclusive, community-based ideal that offers renewed hope and possibilities for our world. In the final images, the symbolism of an Anastasis image in the twin arches of the Resurrection Gate in Moscow’s Red Square challenges the display of Russian military might. Through this amazing re-visioning of Easter, such profound scholarly insights should empower us as a church “.. to confess The Lord in fresh words and deeds” (Para. 11, Uniting Church Basis of Union, 1992).

Available from Amazon Australia.  as hardcover or kindle.

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God Talk – a response

The conversation about the existence of God is ongoing. So often the concept God is used without any clear definition and we are left asking what does the speaker mean by God? We are grateful to Judith for the following comments on Rodney’s recent “Musings”. I am sure many people share her concerns:

Having been brought up in a strict Christian family, regular church goer for over 60 years, I have recently started to ask questions which the Church cannot answer. Consequently, I am at present an agnostic.

Who or what is God? I can see absolutely no evidence of his existence. The horrors and pain I see and hear of makes me ask where could he be! I am told he is love and loves humanity – show me. No, not just an example of the many fine Christian people who struggle to make the world a nicer place. I need to understand how a loving? Immortal? Being can watch the mess of this world and not intervene. Church just tells me to have faith, God is in control and everything will be alright in the end. Sorry, I am not convinced.

I have asked Rodney to respond to her comments:

Dear Judith,

Thank you for your thoughtful and heartfelt reply to my musings on walking the streets of Brisbane city on a Sunday morning. Our website manager invited me to respond further and I am glad to do so. You write of moving into a stage of your faith life where you are starting to ask questions. I trust you will continue to do so.

You seem to be challenging some of my comments but it is not clear which particular ones they were. There does seem to be some connection though with what may have seemed my pleading for the reality of God and the way it may affect the behaviour of people as they live, work, and walk the streets of Brisbane or any other locality. Perhaps your quarrel is with my implication after the visit to the Museum of Brisbane that Godliness is of benefit to society. You will note that I cautioned that to the extent Godliness assumes a theistic entity (more on that later ) this may not necessarily be a good thing. Continue reading

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The hidden influence of progressive theology.

The following post from Len Baglow is reproduced here with his approval. It was first posted in the APCV blog – A Progressive Christian Voice Australia

Recently I had the opportunity to attend the Henderson Conference 2018 at the University of Melbourne. Professor Ronald Henderson, led a national inquiry into poverty from 1968-1975. From this inquiry came many wide-ranging reforms including increases to the aged pension. It also saw the creation of the Henderson poverty line, which continues to be updated by the Melbourne Institute, and is used by policy advocates like myself to this day.

The conference brought together outstanding speakers from around Australia all of whom were committed to reducing poverty in Australia. This resulted in truly fascinating discussions and it was great to be among so many committed people.

However, one of the highlights for me was at the conference dinner, when Ronald Henderson’s son William spoke of his memories of his father. In particular he remembered a framed quote from the protestant theologian Reinhold Niebuhr which was on his father’s desk. The quote ran, “Remember, if a thing is worth doing, it will take more than one generation: hence the extreme importance of hope.”

I am not sure how traditionally religious Ronald Henderson was or whether he was a church goer at all. However, it is apparent from his son’s recollections that there was something in the progressive theology of his day that helped guide and galvanise his actions.

As it happens, I had been thinking a little about Niebuhr of late because it was he who championed the Jewish philosopher Abraham Heschel in the USA during the 1950s. For the last 4 months I have been engrossing myself in Heschel’s work, which, though written over half a century ago, prefigures and resonates with much postmodern theology.

Towards the end of his life, Heschel became involved with Martin Luther King in both the civil rights movement and the anti-Vietnam war demonstrations. He was involved with the Selma march and his daughter, Susannah Heschel records, “The greatness of that Selma march continues to reverberate because it was not simply a political event, but an extraordinary moral and religious event as well. For my father, the march was a deeply spiritual occasion. When he came home, he said, ‘I felt my legs were praying.’”

Progressive theology needs legs. If it does not lead to loving committed action it is useless, a waste of time. It also needs to be grounded in that loving committed action and not something produced in the ivory towers of universities alone.

One of the things that Henderson did when he first began his research into poverty was that he sent his young university researchers out into the community to talk with every community group who would listen. They talked about their findings and discussed their implications. In this dialogue, their ideas were tested and they developed a strong sense on how to communicate. I am not sure whether he got this idea from Niebuhr or not, but it is certainly a model which is strongly biblical.

Today, too often theologians and the church have forgotten this and talk just to themselves and those like them. (Perhaps this is why Bishops often appear to be talking gobbledegook; they have forgotten the common language.)

Palm Sunday is coming up. This is a time Christians have traditionally prayed with their feet. In Australia while church attendances have been dropping, those in the secular society committed to justice have taken this festival up. It is now a rally for those who want justice for refugees and for people seeking asylum. What a sign of grace! Though we in the churches have forgotten the covenant, God has not forgotten!

Palm Sunday is our opportunity to do theology on the street and with our legs and with our ears. On Palm Sunday you will hear a God who confronts, who calls for justice, who challenges and for those who have committed themselves to justice, who also consoles.

My first challenge then to progressive Christians reading this article: Get out on the street this Palm Sunday. My second challenge is for you to ask your local Minister, Pastor or Bishop to be there as well.

Len Baglow  March 2018

Management Committee of APCVA (A Progressive Christian Voice Australia)

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A new kind of Christianity

From Rev John Churcher – Permission to Speak

Following the Way of Jesus means that we have chosen the responsibility to speak truth to the powers that be, challenging injustice and any unjust systems and laws that work against both the individual and the common good.

As followers of the Way of Jesus we have chosen the responsibility to be involved in creating a world in which there is a fair sharing of the abundance of all the good things that Earth has to offer to all people.

Followers of the Way of Jesus are called to defend human rights, freedom of speech, freedom of actions, civil liberties – and we should never take our hard-fought for freedoms for granted, nor should we use them irresponsibly to abuse or exploit others.

Following the Way of Jesus means that we have chosen to serve and, if necessary, to sacrifice our comfort and even risk our lives for the benefit of others.

Following the Way of Jesus is to choose to ‘love your neighbour as you love yourself’.

Following the Way of Jesus is to choose to work to tackle the causes of poverty both at home and abroad.

For the full article go John Churcher

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Book Review: Prayers For Progressive Christians

Michael Morwood has been engaging Christians searching for a more relevant faith for thirty years. He has interacted with people from various denominations who have been prepared to reflect, discuss and change their thinking in the face of new information and discoveries. He uses the word progressive to describe the willingness of these Christians to move beyond traditional forms of thinking and acting.

I have found this book an inspiring resource that fills a great need in the growing progressive movement and I will get a great deal of use out of it for personal as well as corporate use.

For people who have severed all ties with the church, it is a wonderful tool for personal moments of deep contemplation, meditation and reflection. For them it would be a liberating resource. For others who form small groups meeting privately, and for those who still attend church services it will help to support their questioning minds.

Prayer has been a contentious matter for many progressives who would rather see it as an instrument for centring their thoughts and finding ways to be practically helpful to others in need, than a means for calling up God to intercede and change the course of events.

Michael introduces the themes of prayer with a discussion on why prayer should change so that we pray for what we believe. He says: Twenty-first century followers of Jesus of Nazareth deserve better than prayers based on an outdated redemptive worldview that has been, and still is, perpetuated by the Christ-religion.

One option is to continue praying the prayers despite their disbelief. Another option is to walk away from church attendance. A further option is to look for liturgical prayers that resonate with what they now believe. This approach will reveal the shortage of such prayers.

Michael enters into a refreshingly bold conversation about “God”. He asks the reader to think about where we got our concept of God from. He does not ask for everything to be discarded. The discernment about such knowledge is left to the critical thinker.

Next he asks about the purpose of life. In the context of this he has constructed some lovely contemporary prayers where the thoughts paint pictures of reality, relate to our world and ourselves. One feels very humanly fragile and humble while reading and thinking about the prayers. They capture the seasons of life, the seasons of the church and the key events in a full lifetime. Although they are meant for people of all ages in all situations I managed to find a lot that stirred my senses as a 72 year old and like Michael Morwood brought me to a sense of reality and meaning.

I would commend this book to everyone. [See an earlier post for purchasing details]

Paul Inglis 17/3/2018

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A convenient truth – the creation story and the substance of God

Serving the interests of the Roman Empire

Many indigenous spiritualities, Franciscans, and Celts saw creation as good, as a theophany or revelation of God’s very being, just as Genesis taught. How did Christianity come to be so divorced from nature? John Philip Newell (b. 1953), a poet and scholar known for his work in the field of Celtic spirituality, traces the roots and impact of the doctrine creatio ex nihilo. He offers an alternative, still orthodox, view of creation based on the writings of Irenaeus, Bishop of Lyon:
Irenaeus [130-202] . . . taught that the whole of creation flows from the very “substance” of God. [1] All things carry within them the essence of the One. Irenaeus . . . signaled his concern about the doctrine of creatio ex nihilo, creation out of nothing. . . . This was to become the standard of Western Christianity’s approach to creation. Creation would be viewed not as coming forth from the substance of God but as fashioned from afar by a distant Creator, made out of nothing from on high.

Irenaeus intuited that this would be a disaster, that to neutralize matter, to teach that creation does not come from holy substance, would lead to the abuse of creation. It was a convenient “truth” . . . [meaning] that the empire could do whatever it wished to matter. Matter was not holy. It had not come forth from the womb of God’s Being. Rather it was made from nothing. It was essentially devoid of sacred energy. So, every imperial mind could ravage the earth’s resources with impunity. It could disparage the rights of creatures and subordinate the physical well-being of its subjects. Religion had become the accomplice of the state’s subordination of the earth. It had sanctioned the separation of spirit and matter.

For the rest of this article from Richard Rohr go to The Substance of God  

and scroll down the page.

From this link you can also sign up to receive Richard’s daily meditations.

oOo

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A Church for our times

 

 

As a Mission, we provide community based services to Bondi and the Eastern Suburbs. Our goal is to turn good intentions into great action with a large dose of compassion. Our programs are designed to:

Connect people and break down the facelessness of modern urban communities – you care more for the people you know;

Provide a helping hand to those who are struggling in life and a means to get back onto their own path;

Connect people, those wanting or in need, with the opportunity for growth, prosperity, and sense of belonging;

Shepherd our environment and leaving it improved for the next generation.

Chapel by the Sea is a community hub for the exploration of spirituality, justice, community building, creativity and human and eco-solidarity. We are inclusive of all faiths, including agnostics and atheists and all people. We have developed a range of programs and made the Chapel available to other groups with these goals.

The Chapel’s ministry, under the leadership of Rev John Queripel, seeks to promote Jesus as a liberating life-giver. At the heart of Jesus’ ministry is his commitment to the vision of a society where right relations would be present between all people. To that end we work toward justice, peace, harmony and reconciliation with a particular concern for the poor and marginalized both in our community and the world.

Chapel by the Sea celebrates the Christian faith – that God loves us all and entered our world as the man Jesus Christ to bring us forgiveness, joy, hope and peace. We also believe life is to be celebrated as something beautiful and creative. The Chapel service and programs are open to all those interested in building a stronger community and helping others. Our congregation and volunteers share their skills, passions and ideas at our events, community and childcare centres, for which we are truly grateful.

For more information about this UCA congregation go to: Chapel by the Sea

oOo

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Study Guide for the 8 Points of Progressive Christianity 2012

This Study Guide has been re-edited and re-printed.
This edition is the second printing.

By: Fred Plumer, Author and President

This Study Guide is for the third edition (2011) of the “8 Points” that have both identified and guided ProgressiveChristianity.org since the organization’s founding in 1994.

It can be used for small group study, intentional communities, conferences, or any group who would like to delve more deeply into the history and the process of living out the core teachings of Jesus. There are discussion questions and space after each point for groups to come up with their own thoughts and ideas.
We have often been asked why we change or update the “8 Points.” There are three main answers to that question. First, we change the wording based on thoughtful comments and suggestions from our readers and supporters. Some of these suggestions are theological, and some are seeking greater clarity, showing us areas where we were not as clear as we need to be.
Secondly, as people with open minds and soft hearts, we continue to evolve and change. That is what “progressive” is all about. New scholarship, conversations and even detractors challenge us to rethink what we have been positing, and at some point, after much discussion and conversation with our advisors, we may decide that we should make a change or emphasize new points. This seems to happen about every five years or so.
Thirdly, we never want the “8 Points” document to become something sacred in itself, beyond testing and questioning. In another words, we are not trying to challenge creedal thinking and outdated dogma with a new creed.
The background material and the questions of this Study Guide were designed to stimulate conversation and to raise issues that might not otherwise come up. None of these materials are intended to make a final theological, Christological, or canonical argument. The last thing we would want to do is to tell anyone how he or she should believe or approach their faith. We simply offer this as a starting point to the conversation and we look forward to the continual evolution of our faith.
The study guide includes The 8 Points Flyer, a Reflection Preface by Jim Burklo, an Introduction on What is Progressive Christianity by Gretta Vosper, and a Personal Note from the Author, by Fred Plumer. Each section has the 8 Point, a discussion about the point, discussion questions, and a space for notes.

Excerpt from the Study Guide:
By calling ourselves progressive Christians, we mean we are Christians who…
Point 4 — Know that the way we behave towards others is the fullest expression of what we believe.

Most scholars would argue we learn more about the Jesus of the scriptures from the things he does rather than what he says. The Jesus we meet in the gospels is a man of action, who heals, who demonstrates compassion, who takes a stand against injustices, who loves unconditionally, and who then tells his disciples to go and do likewise. Maybe that is why the writers of all three synoptic gospels wrote that Jesus believed the most important commandment is to “love God with all of our hearts, minds and souls and to love your neighbor as yourself.”
According to the writer of Luke’s gospel, Jesus then tells a story that suggests our neighbor is anyone who might need our help. Nowhere in these important passages do we find Jesus suggesting that before we extend ourselves on behalf of another or before we love our neighbor, we should first expound a theology, or a belief system. Nor does it appear there was ever a litmus test Jesus used before he befriended someone or helped him or her. Progressive Christians believe our actions of compassion are more important than the expression of our beliefs.

To buy – go to Progressive Christianity.com – $10 US

oOo

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The quest for a Christian story in our time

Kevin Treston’s latest book:

There is general agreement that Christianity in the West is facing a major crisis, with research confirming that there is a rapid decline in church membership, especially among young people. Why is this happening? And does the crisis present opportunities for the church in its evangelising mission? Why have the life and teachings of Jesus – the way of Jesus – become so complicated? Based on a key New Testament text that the Spirit ‘blows where it chooses’, the author argues that part of the problem is that so much of Church doctrine, structure and life is based on a world view that no longer makes sense. In faith, he reflects on how the Jesus tradition can be presented to a world where scientific discovery makes us aware of our planet within a vast universe and the interconnectedness of every living thing in the cosmos. He asks what are the implications of this new cosmic awareness for the Christian story in the third millennium? He well understands the experience of those many people who have abandoned traditional church communities yet express deep longings for spiritual sustenance and support to lead a good life; and to find meaning in their Christian heritage or recover something of a lost faith heritage. He calls for serious and sustained renewal in the church, attentive to the Spirit, learning to trust, listen, study, celebrate, act and above all, discern the most authentic paths to experience the presence of a living God in our ever-evolving world. THE WIND BLOWS WHERE IT CHOOSES The quest for a Christian story in our time

Coventry Press – 9780648230304 – $22.95
To order online go to: www.coventrypress.com.au Phone: 0477 809 037 Email: enquiries@coventrypress.com.au Post to: Coventry Press, 33 Scoresby Road, Bayswater Vic. 3153

oOo

 

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Core values of the UC FORUM

Our statement of values is a working document that is open to change and further input. We base our work on the following three principles:

  • Acknowledgement of a diversity of beliefs and respect for those who hold them, with a consequent need to encourage actively creation of a diversified unity centred on Jesus, rather than continued self-centred-divisiveness.
  • Dedication to continued teaching, learning and spiritual growth by open and frank discussion of significant church, religious and theological developments at all levels of the church.
  • Recognition of the importance of listening to the church membership and taking them into the confidence of the church bureaucracy in discussion of new knowledge and new approaches to spiritual development.

We welcome comments about this statement and consider it subject to review and revision at all times.

oOo

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Our Impact on the Earth

Hosted by West End Explorers

Sunday 11th March 5.30pm

Uniting Church West End · Brisbane

For our next Contemplative Service, we will be reflecting on our impact on the Earth …

Join Mark Delaney, a Brisbane local who’s spent much of the last 20 years in the slums of India, as he helps us reflect on our impact on the earth. In response, Mark invites us to change the only thing we can – ourselves.

All welcome.

oOo

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Award of Bursaries

Good news for two students of Trinity College in the Queensland Synod of the UCA.

They have been successful in their submission of essays on Progressive Christianity and each will receive a UC FORUM bursary to cover costs associated with their studies this year.

Bursary applications for 2019 will be advertised towards the end of this year.

oOo

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Prayers for Progressives

 

Just published …and eagerly awaited…

Michael Morwood’s previous book of prayers, Praying a New Story, received wide acclaim. Awarding the book among the Best Spiritual Books in 2004, Spirituality & Health Magazine commented, “Invigorating, poetic and imaginative… the perfect resource for small groups interested in exploring new avenues of devotion and spiritual practice.”

Morwood goes beyond “devotion and spiritual practice” in Prayers for Progressive Christians, A New Template. In the first part of the book he summaries the key theological shifts that necessitate changes to liturgical, group and personal prayer. In the second part he demonstrates how these major shifts in theological thinking can be incorporated into a new template for meaningful, contemporary prayer.

246 pages
[$24.95US at Amazon.com not including postage.]
$20US including postage (faster than Amazon) within Australia … so order now from the author!
A 30% saving until 1st May.
Order from www.morwood.org

Contents

Introduction

Part One: Praying From What We Now Believe

Why Prayer Should Change
God
Revelation
The Purpose of Life
Jesus
The kingdom of God
Liturgy
Christ
Religion
Prayer
General Principles For Composing Prayers

Part Two: Prayers

The Gift You Are Think of Yourself As a Gift of the Universe
The Flower That Shattered the Stone Trusting the power within us
All Is One Everything and everyone is connected
Personifying the Great Mystery Pointers to the beyond
Come on Home What lies at the heart of our being?
Embedded Wisdom We know the path to progress
Advent What are we longing and hoping for?
Christmas Who is this child for us?
New Year Moving beyond our comfort zone
First and Foremost Working for a better world
Light Let your own light shine
Human Like Us Being fully human is more than enough
The Cost Paying a price for what is right
Perseverance Standing firm in the face of opposition
Ash Wednesday From stardust to human
The Power of Story Giving thanks for storytellers
Palm Sunday What “following Jesus” really means
Holy Thursday A human story of hope and trust
Good Friday Let us not lose sight of Jesus who leads us in our faith
Easter The seasons of life
Being God-Conscious Becoming more mindful
Pentecost Celebrating the “Spirit” in everyone
Nella Fantasia Our shared human longing for the world
Forgiveness Prayer Drawing strength from within.
Baptism Celebrating the wonder of new life
Wedding The wonder of human love
Death Living on beyond death
Suicide Funeral reflection and prayer
Prayer and Children Deepening Awareness of the Great Mystery
Prayer of Petition One with everyone and everything
Sickness and dying Prayers with the sick; prayers with the dying
Facing Reality A reflection on progressive religious thinking

oOo

 

 

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A critical conversation on “salvation”

Brian Coyne of Catholica poses the following question to one of his correspondents:

“Titus, I’ve been meaning to ask you this for a few days: what do you make of the salvation theology or mythology today? Did the first followers of Jesus believe it was all about being ‘saved’ from their sins and some ‘eternal reward’ in the afterlife; or was that all added later?”

What followed is a great expose of Pauline mythology.

Go to: Salvation discussion to find this conversation

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The UC FORUM’s Foundational Perspective

Looking at the formation of the UC Forum 10 years ago

Professor Rod Jensen, former chair of the Qld Ministerial Education Board and lifelong active layman in the Methodist and Uniting Churches, passed away on Sunday 23 August 2009.

Prof Jensen was an inspiration to many people who have wanted the church to engage more intentionally with contemporary society, to make appropriate adaptations and changes that would address the obvious fall in worship attendances and the aging of congregations.
After comprehensively researching ‘the problem’, he published his findings and reflections in Two Small Books on Laypeople and the Church in 2007. In essence, he called upon the laypeople of the Uniting Church to take responsibility for leading the church to position itself for a rapidly changing world.

He also challenged the clergy and leaders of the Christian church to come to terms with its decline in positive and effective ways. Many lay people heard this call and as soon as Rod’s book was released, they formed the Uniting Church Lay Forum (now UCFORUM, who under Rod’s leadership and encouragement identified the central themes for renewal of the Uniting Church as:
The need to present the Christian message in a manner consistent with the experience and insights of modern society. The need to appeal to the contemporary generations of younger groups. The need to eliminate the divisiveness of ideological splits in the church by the encouragement of diversity within and between congregations and in methods of ministry
The need to engage the laity in open and frank discussions of different theological developments and approaches to worship. The need to interpret the Christian message in the light of developments in modern science and technology. The need to cultivate spirituality rather than religion in our churches.

This enterprise had begun when Rod died in 2009 and Rod’s founding influence, commitment to working with all stakeholders in a supportive and sensitive way, his love of the Gospel of Jesus Christ, his writing and research and indefatigable faith in humankind has sustained and inspired the Forum for a long time and continues to attract more members.

In Rod’s own words the nucleus and momentum for change must begin with us (the lay people of the church).  Thank you Rod for your friendship, knowledge and example.

Note: The UCFORUM has a broader membership these days with many ministers, retired ministers, former moderators, lay people, theologians, friends from other denominations and many who no longer attend any congregation.

oOo

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Musings on walking the streets

A reflection from Rodney Eivers

I had the happy experience this weekend (early February) of getting to know more intimately that busy and highly built-up part of Brisbane city where Alice and Edward Street intersect. This is at the point where they meet the Brisbane River and the City Botanic Gardens. My wife and I had been given an “away weekend” by our families. We were settled 17 floors up at the Stamford Plaza Hotel – about 2 to 3 hundred metres from where Brisbane’s tallest building at 90 stories and 274 metres (the current height limit because of air traffic considerations), now under construction, reaches up into the clouds.
We had a glorious view, including that of the thunder and lightning show of a violent storm on the Sunday night. What interested me, though, was what was going on down on the ground. We descended to the Lobby on the Sunday morning and went for a stroll in the direction of the Museum of Brisbane at City Hall, something I would recommend to any visitors to the City.
The traffic was busy. The streets, fortunately in the Australia fashion shaded with awnings, provided relief from the mid-30s temperature and were crowded with people. It seemed to be as busy, or busier, than on an ordinary week day. Some of the major stores were closed for the weekend but the opportunities for “retail therapy” were now enhanced by the setting up of street markets.

My 100-year-old father-in-law is fond of recalling that in his younger generation “you could fire a rifle at random down Queen Street, Brisbane’s main street, and not hit a soul”.
So I reflected. “A generation or two ago a very high proportion of these people now so busy shopping, scurrying along the pavements and chatting at coffee shops would have been attending church services. There is now no break in the week when people pause to give thought to the bigger questions of life, away from shopping, burying their faces in their “screens, and worshipping sporting heroes and “celebrities”.*
I continued with my musing. “Is this good or bad? No point regretting it. That’s the way life is. Religion has lost its appeal for the public. Perhaps a lot of the commitment to a life of Christian faith and practice. was just a lot of show and we are better off without much of it anyway.”
So we idled our way up the gently sloping streets of the metropolis, in due course reaching our destination of the Museum of Brisbane in the City Hall – my first time there. Hard to believe, perhaps, but we dawdled around and ended up spending four hours studying the exhibits! As we were winding up our visit we came to a presentation called DNA. This was a display, demonstrating amazing electronic technical wizardry and reporting on a survey of a group of 100 people selected on a what seemed to be a sound statistical sample from the city neighbourhood.

There were a number of questions. They included such things as: What do you like about Brisbane City? What transport do you use to come into the city? Have you experienced domestic violence? What sort of accommodation would you like to see developed? And so on and so on. All worth raising and relevant to people’s lives. Despite its being such a strong element in what makes people tick it looked like religion was not going to get a mention? Or so I thought. Then to my surprise, as the survey neared its end the question was put. Do you go to church? About 20 per cent of the respondents said, “Yes!”
That did not seem like news to me. It was about what I would have expected. But then came the next question. Do you believe in God? The answer astounded us. Between 60 and 70 per cent said they believed in God. To the extent that this large proportion accepted a concept of a theistic God I had no reason to be greatly encouraged by this. It did, however, raise a couple of issues in my mind. I had interpreted the universal devotion to shopping and TV etc. as indicating that people are not being very thoughtful nor interested in wider questions and deeper personal exploration of themselves (spirituality, if you like). From the response to this survey, however it looks as if a large majority of people do look for explanations of life’s mysteries beyond their day to day lives. It was not all just shopping and TV.
The other thought was that if 65 per cent of people believe in God but only 20 per cent participate in religious activity then maybe the churches need to give some attention to this disconnect in meeting the spiritual needs of a 21st century populace.

…ooo…

So with a little more understanding and perhaps a little more wisdom it was back to base at the hotel. There I concluded my reading of Michael Morwood’s , “God is Near”. I see that this title has been listed in a recent posting on the UC Forum website. But I may tell you about that later.

*PS. By coincidence, I note from the UC Forum website this week a quotation: “Sheridan reminds his readers that there is more to living than the pursuit of pleasure. After all having a good time never lasts for long”.

oOo

 

 

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Converging of Science, Philosophy and Religion

Thanks Geoff Taylor for this piece. More available at Catholica Forum.

This is in a topic conversation from Warren, replying to Tony Equale in the US.

“….Lothar Schafer who is an emeritus professor of quantum chemistry has written a book Infinite Potential—What Quantum Physics Reveals About How We Should Live in which he says “The phenomena of quantum physics force us to believe that the basis of the visible world doesn‘t rest on some material foundation but on a realm of nonmaterial forms that have the properties of waves as though our world were afloat on an invisible ocean.” (p.33)
“When material particles dissolve in fields of mathematical forms and patterns of numbers- when they become such patterns and forms they transcend the domain of matter.—the basis of reality is a domain of transmaterial forms , images or elementary thoughts.” (p.238)
It seems that what happens is that “When electrons and atoms and molecules are left alone they become waves. (p.42)— When an elementary particle enters a wave state it abandons all matter.—When they become waves elementary particles become numerical patterns, mathematical forms or numbers.” (p.44)
“As a wave the material particle has no actual position in space but many potential positions. Thus the wave states into which microphysical objects dissolve are potentiality states. When a material particle enters the realm of potentiality it leaves the empirical world.—we can conclude that the visible reality emanates out of a realm of potentiality that is underlying all things.”—
“It is in this way we are led to the view that physical reality appears to us in two domains : the realm of the actuality of localised material things and the realm of potentiality of the nonmaterial forms that are spread out in space. These forms are real even though they are invisible because they have the potential to manifest themselves into the empirical world and act in it.” (p.46) But then Plato said all that in the fourth century BCE!
“The emergence of wavelike properties in the behaviour of elementary particles forces us to accept some amazing conclusions regarding the nature of physical reality. There is a realm of the universe that has the nature of potentiality—a realm that isn’t made up of visible, material and energetic things but of invisible mathematical forms : patterns of information or images.” (p.49)
Quantum chemists say that these empty states should be called virtual states and “Virtual states are real but since they are empty they are nonempirical. You can think of them as mathematical forms, wave functions or probability patterns.—They are truly existing potentiality.” (p.253)
“These forms are real even though they are invisible because they have the potential to manifest themselves into the empirical world and act in it.” (p.46) They do not actually exist in the empirical world but even so they can act on the empirical world.

So Schafer can say “I think that the quantum phenomena have led us to the point where we don’t have a choice anymore. There is no denying that a transcendent part of reality exists.” (p.187)
Schafer concludes that “In this regard science is facing an unavoidable paradox: Even though it must avoid in its descriptions of the world any reference to a transcendent realm of reality, scientific explorations of the world nevertheless force us to accept that such a transcendent realm exists.” (p.267)
Of course it is most extraordinary that Pythagoras as one of the Greek founders of Western philosophy in the sixth century BCE claimed to have found irrefutable arguments for the thesis that all things are numbers and Plato in the fourth century BCE taught his students that atoms were mathematical forms. (p.5). It is no wonder that scientists just love mathematics.
Also fascinating is that the followers of Pythagoras were a religious sect and their theory of numbers was connected with their spiritual teachings. So Schafer claims that “The fact is that the way in which it describes the world (in quantum numbers) quantum physics has taken science right into the middle of historic traditions of spirituality.” (p.21)
Fascinating that we are headed for virtual reality and its capturing of forms in numbers with the video game paradigm! But even more fascinating is that what Schafer is saying as a result of what quantum science has revealed is no longer metaphysics but phenomenology. Teilhard de Chardin predicted it would happen when he said “Like the meridians as they approach the poles, science, philosophy and religion are bound to converge as they draw nearer the whole.” (p.29)”

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Lloyd Geering turns 100

On 26th February Sir Lloyd George Geering ONZ GNZM CBE turned 100.

Geering was born in Rangiora, Canterbury, New Zealand, and “embraced” the Christian tradition in 1937. He holds a Doctor of Divinity from the University of Otago and a master’s degree in mathematics. He was a minister in the Presbyterian Church of Aotearoa New Zealand (PCANZ) and turned to theological teaching in 1956.

In 1967 Geering gained a high profile when he was charged with “doctrinal error” and “disturbing the peace and unity of the (Presbyterian) church”. The case was brought before the 1967 General Assembly of the PCANZ, and dismissed without being much discussed. The charges were brought by a group of conservative laymen and a conservative minister. During his church trial he claimed that the remains of Jesus lay somewhere in Palestine and that the resurrection had been wrongfully interpreted by churches as a resuscitation of the body of Jesus. He also rejects the notion that God is a supernatural being who created and continues to look over the world.

Geering is a member of the Jesus Seminar and a participant in the Living the Questions program, an alternative to the evangelical Alpha course, which he views as dangerous indoctrination sadly growing among even mainstream churches. He is also a member of the Sea of Faith Network (New Zealand), and St Andrew’s On The Terrace as well as Principal Lecturer at St Andrew’s Trust for the Study of Religion and Society.

He was honoured in 1988 as a Commander of the Order of the British Empire and in 2001 as Principal Companion of the New Zealand Order of Merit. In the 2007 New Year Honours List he was made a Member of the Order of New Zealand. In 2009, his status as a Principal Companion of the New Zealand Order of Merit was re-designated to that of Knight Grand Companion of the New Zealand Order of Merit.

Geering is a patron of the Coalition for Open Government.

oOo

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Response to the question

We had a wonderful response to the question:

What practical initiatives will help the Church become a significant part of society, give integrity to its work and attract new members as followers of Jesus?

The amount of material and the quality and depth of thinking from our network friends has meant a lot of work doing the analysis to produce this summary.

The summary only tells part of the story but gives some idea of the breadth of thinking around progressivism.

If you would like a copy of the summary please request one by clicking here. Continuing in the participative action learning way, we welcome further comment, questions and points of clarification. If we have not made your thoughts clear please let us know.

We are working towards a document that can be used in making a case to various church councils and leaders.

Thanks for the great response and thoughtful reflections.

oOo

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Opinion: A Basis of (for) Union …. not a Basis of (for) the Uniting Church

THE UNITING CHURCH AND THE DEATH OF NON-CONFORMITY.

John Gunson

In 2017 we celebrated both the 40th Anniversary of the Uniting Church in Australia and the 500th Anniversary of the beginning of the Protestant Reformation in Europe.

These seminal events were worth celebrating, not because they defined forever how we should understand and define the nature of the church and of Christian faith, but because they were declarations of exactly the opposite, namely that “the church” must be under constant reformation.

The very last thing we ought to do is to assume or believe that the so-called “truth” arrived at at a certain point in history is the final truth about either faith or life. The evil and ignorance of such a position is of course best illustrated by the tragedy of Christendom, the approximately 1200 years that preceded the Reformation when Church and State were co-terminus, and when the church decided on what was truth, not only in the religious sphere, but in every human field of knowledge and endeavour, including science and law.

Without the Protestant Reformation the vast advances in human knowledge and well-being that we enjoy today may not have occurred. The “Enlightenment” itself would have been a much greater struggle without this challenge to the church’s control of all truth.

I have no desire to return to the Reformation’s re-definitions of Christian faith and church. They are as dated and imperfect as that which preceded it, which was largely defined by a very flawed, political and academic process which occurred in 325CE under the Roman Emperor Constantine, a definition of Christian faith and expression of church that bears little resemblance (if any) to the foundational events of Christianity in the early decades of the Common era.

The Uniting Church came into being, however, not to reform the churches’ doctrinal positions nor to escape coercive and corrupt leadership and practices, as in the 15th century, but because of an overwhelming ecumenical spirit that saw the scandal of competing denominations of common “free church” or non-conformist origin, and because of a mutually held, and in hindsight naïve and impossible dream of ultimately moving on to greater Christian union with Anglicans and others.

It was precisely this dream that lay behind the Uniting Church’s expression of it’s faith in the “Basis of Union”. Two significant factors guided the expression and content of “The Basis”. The first and most significant was the deliberate calculation that other, especially larger denominations such as the Anglicans, would not take us seriously if we did not, like them, stand under a largely universally accepted definition of faith such as the historic Nicene Creed, which we carefully re-expressed in the Basis of Union.

Second was the purely accidental fact of history that the young “turks” of the three negotiating non-conformist churches (over-represented on the Joint Commission preparing for the union of their respective churches) were largely, if not entirely, the product of a Barthian theological education and who were moving away from their denominational roots to a neo-orthodox theological position. I have to confess that I was one of them at that time, but not myself on the Joint Commission.

Also on the Joint Commission were a number of senior Congregational representatives who were alarmed, both by this step backward to neo-orthodoxy, but equally by any effort to appear to limit the possibilities of a growing, on-going understanding of the truth, or, as some would have put it, the on-going revelation of the Holy Spirit, and the findings of new scholarship.

These insightful representatives of both the Reformation spirit and of their non-conformist heritage, deliberately fought for the inclusion of para. 11 in the Basis of Union, to ensure that that Basis did not in the future restrict the Uniting Church’s ability to respond to new ways that the Holy Spirit might be leading us, and the new discoveries and insights into our origins and our faith that contemporary and future scholarship would inevitably bring us.

The young neo-orthodox “turks” on the Joint Commission would not themselves have introduced para 11. For them the “Basis of Union” was not simply to be the basis on which we came together or united, but the on-going permanent basis of the Uniting Church. So, if they had to bow to the Congregationalist insistence about para 11 it was imperative that it be drafted with sufficient ambiguity to both satisfy the non-conformists, but to allow some of its interpreters 40 years later to misunderstand, and hence misinterpret, the original purpose of its inclusion in the Basis. Fortunately, the uniting document is correctly called the Basis of Union (i.e. the basis on which we agreed to come together), not The Theological Basis of the Uniting Church.

As readers can see, the practical effect of the neo-orthodox majority on the Joint Commission was to reject the foundational principles of reformation of the three non-conformist traditions they were there to represent, in favour of a return to orthodoxy, along with the impossible dream of a return to the bosom of mother church.

So, the Uniting Church, born out of a great ecumenical vision and hope, has effectively managed to deny both the reformation and non-conformist traditions which the three uniting churches had nurtured and expressed for hundreds of years. And it has replaced its ecumenical vision and reforming spirit with a craven desire to be accepted as orthodox by the other branches of the church universal.

Thus the Uniting Church, through some mistaken view that the Holy Spirit has spoken definitively and for all time in 325CE, and fortunately also in the Basis of Union, is afraid to embrace contemporary movements of reform or contemporary scholarship that doesn’t fit with Constantinian or Barthian presuppositions.

There never was only one interpretation of church and gospel until Nicea; and to equate Nicea with the guidance of the Holy Spirit is not only heresy, it is also blasphemy. Diversity, freedom and the necessity of on-going reformation are essential to the Reformation and non-conformist tradition. Since Constantine, uniformity, authority and institutional bureaucracy have been the defining marks of orthodoxy, and are alive and well in the Uniting Church.

It would seem that the Uniting Church has left it too late to reclaim its heritage, especially its Congregational heritage which regrettably was never understood by the other two partners, and has been completely lost in the Uniting Church. But if our church is to have a future it needs to move on from the Basis of Union as para 11 of the Basis encourages it to do.

While the Uniting Church in Australia has many strengths that flow from its greater size and resources, it has failed entirely in its reforming function that its three former denominations once represented in the life of the church at large and the community in which it lives.

Non-conformity is now dead in Australia, and the Uniting Church is moving rapidly towards the same fate.

oOo

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Foundational Reform of Christianity

Creation

The Story that Defines Us
Sunday, February 11, 2018

Richard Rohr

The first book of the Bible, Genesis, is not the Bible’s oldest book. Genesis’ two accounts of creation were compiled in their present form as late as 500 BC. During this period, the Jews were likely in exile in Babylon, where they were exposed to multiple creation stories.
Two excellent teacher friends of mine, Walter Wink (1935-2012) and Rob Bell (b. 1970), both describe one of the most popular stories of that time, the Babylonian Enuma Elish. It describes creation happening after a battle between two gods. The male god kills the female god, then tears her body apart and uses half of her to create the heavens and half to create the earth.
Both teachers point out that the driving engine of this story is violence, carnage, and destruction. So, the exiled Jews decided to write down their own oral tradition, surely to stay cohesive as a tribe among all the competing influences from Babylonians and others. In the Judeo-Christian story of Genesis 1, God—who is “Creator” in verse 1, “Spirit” in verse 2, and “Word” in verse 3 (foretastes of what we would eventually call Trinity)—creates from an overflowing abundance of love, joy, and creativity. Humanity’s core question about our origins is whether the engine of creation is violence and destruction or overflowing love, joy, and creativity. Is our starting point love and abundance or is it fear and hatred? How we begin is invariably how we end and how we proceed. Our creation story is important.
The Judeo-Christian creation story says that we were created in the very “image and likeness” of God (Genesis 1:26) out of generative love. The focus is original blessing instead of original sin (which comes two chapters later, in Genesis 3). We are first sent out with cosmic hope rather than a big problem that must be solved. The Holy Spirit holds this divine image within every created thing, and becomes its “soul.” It drives us toward “life, and life more abundantly” (John 10:10). When we start in a positive way instead of with a problem, there is a much greater chance we will remain positive as we move forward. Even the business world today knows that a vision statement must precede and inform the mission statement. As Matthew Fox taught many years ago, Christianity’s contrived “Fall-Redemption” spirituality [1] just keeps digging us into a deeper and deeper hole (my words!). We must return to our original “Creation Spirituality” for the foundational reform of Christianity.

oOo

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Book Review: The Numinous Factor

 

The Numinous Factor: The Spiritual Basis of Science and of Life

by John L Walker

Thanks George Tully for recommending this book. I downloaded an e-copy from Amazon Kindle for $5.21 AUS. 187 pages – easy and enjoyable read.

The author, Dr John Walker, in his seventies, has been a professor of religion and languages, a university administrator, religious leader, prison religious counsellor, public speaker, author and mystic. He and his wife live in California.

“Maybe there is a Creative Power that really is the energy, is the gravity, is the rock, and is the fusion process in the stars. Maybe there is no separation between Spiritual and Physical. Maybe everything that we see or measure physically and everything that we might sense or feel spiritually is really One, a Unity. If this is so, then Spirituality, a human term referring to an awareness of the Presence of the Divine, cannot be left out of scientific reasoning. At the same time, science can enhance an understanding of the concrete aspects of the spiritual.”

“Numinous” carries the idea of relating to the Spiritual Essence of things in non-rational ways. It refers to a creative force, a spiritual nature that inhabits, or even is, every material entity and is part of the Creative Force. It refers to the sense of the Presence of Divinity in everything, a Presence that exists in, as, and through everything that is manifest, including what is not known to us yet. The term sees all things as being made up of a Divinity that can be felt but not logically grasped by our human thinking at the present time.

oOo

 

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Caloundra Seminar: The idea of God is perfectly logical.

“The Idea of God is perfectly logical”

‘Elite culture sneers at belief, but it is no less believable than atheism.
‘ Weekend Australian’ : Article leader by Senior Foreign Editor Greg Sheridan – 28th/29th October 2017

All are welcome at the Caloundra Explorers’ examination of this idea on

SUNDAY 18th FEBRUARY at 5.30pm.

Venue: Caloundra Uniting Church

Enquiries or for more on the Sheridan article email John Everall.

“Philosophy, religion and theology are not topics usually aired in a major Australian newspaper. Thus Sheridan’s article, ‘Idea of God is perfectly logical’, is a rare exception to a general trend”.

“I take Sheridan’s challenge as a plea for serious intellectual thought, reflection, and cultural engagement. This requires enlightened leadership. It is pointless for clergy to hide behind their monologues. The one man band has had its day. Church members need to be treated as responsible adults who are able to set a collective church agenda and manage their own learning. It is a question of their ‘empowerment’ and taking responsibility for the christian agenda. I believe congregations sidestep this challenge at their peril!”

“Anyone raising awkward philosophical and religious questions is said to be overstepping the mark of what is acceptable. The demarcation line between the secular and the ‘non-material’ sphere is a fundamentally given! In contrast Sheridan believes philosophical and religious discourses have a valid place in the public domain and can elucidate the intellectual and cultural ‘concerns’ raised there.”

“Sheridan reminds his readers that there is more to living than the pursuit of pleasure. After all having a good time never lasts for long”. [Seminar leader]

For one critique of Sheridan’s argument go to: Online Opinion

The Explorers Group is set up to enable people to experience some of the challenge and intellectual stimulation available from the growing breadth of contemporary theology and emerging biblical scholarship. We get together to explore, discuss and debate within a safe, non-judgmental and structured environment, recently published writings and lectures from contemporary theologians, eminent scholars and others.

 

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Opinion: Time to change our approach to worship

Changing church gatherings

Geoff

I appreciate the spirit and care for each other of Uniting (and other) church congregations. But equally I find church services call on me to say and do things I don’t believe.

What I find difficult is that the way the Bible is viewed fails to apply much of modern biblical scholarship. The Bible is still presented as the inspired word of God, when it is a collection of men’s (yes, men’s) thoughts about what we call God and is presented in a variety of literary forms and narrative settings. There is a part of the Hebrew Scriptures which is wrongly treated as identifying the Hebrew messiah with Yeshua.

And maybe we should stop translating “parthenos” as a woman who has not had sexual intercourse, rather than as just the young woman Mary was. The Gospels of Matthew and Luke may well be cases of writing to audience expectations.

We fail to recognise that the God of the Hebrew scriptures and the God of the New Testament are greatly different. By retaining stories about God from the Hebrew scriptures we muddy the New Testament view. The use of biblical texts which say “fear God” is unhelpful, retaining the Hebrew scriptures’ conception of God as quite different from the God of love. Ma
ny hymns reflect views which are out of step with modern understandings. There is still an insistence on including readings which sit ill with modern enlightened morality, especially in relation to the equality and roles of women.

We still talk in terms of worship and praise and adoration, even though our understanding of what the word God might mean has changed a lot (“logos” is just as properly translated as “concept” rather than “word”). Is the word “Lord” with its feudal connotations appropriate?
We need to drop readings which sit ill with modern science such as the two Genesis accounts of the origin of the world, and at least sometimes read astrophysicist Carl Sagan’s summary. Further, a story like the Gadarene swine story does not help people with mental illness, who have definite biochemical explanations for their condition.

We need to recognise that inspired writing about higher things did not cease in the fourth century AD, and that the choices made for the New Testament canon by the “patristic fathers” aren’t necessarily set in stone.

To the extent that a creed is needed, surely it needs to include the life and actions of Yeshua.
So in addition to innovations like Messy Church designed for children primarily, we need to introduce some other forms of meeting for those who feel embarrassed and uncomfortable with many aspects of the traditional form of church meeting and with the prescientific cosmology (but keeping the traditional approach for those who like it).

Many people today have been turned away from church by its failure to evolve along with human understanding.   I am sure others could add to this.

 

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Progressive Christianity within the Uniting Church in Australia

Dr Richard Smith, Chair of the Western Australian Progressive Network wrote the following for the UCA WA Revive magazine in response to the WA Moderator’s challenge to practise Reformation. It was published along with a counterpoint by Rev Dr Michael Owen UC WA’s Systematic Theologian that presents the Church’s supernatural alternative.

On the 500th anniversary it is time to practice Reformation. In so doing we soon discover that Christianity from its earliest days was characterized by diversity. This eventually led to fragmentation of the Western Church, with the separation in the 5th Century of the Egyptian Copts and Far Eastern Nestorians, followed by the Eastern Orthodox in the 11th Century. Even before Luther nailed his 95 theses to the door in the 16th Century, there were challenges to the authority of the Catholic Church in the 14th C, by English Papal critic, John Wycliffe and in the 15th C, by dissenting priest, Jan Hus of Bohemia.

Luther’s legacy of Sola Scriptura finds modern expression in the dogmas and doctrines of evangelical Christianity. In the WA Uniting Church, it is recognised in the Synod as PNEUMA, ‘Pastoral Network of Evangelicals Uniting in Mission Action’. These dogmas and doctrines enshrined in the Basis of Union, presuppose a parallel supernatural universe that is increasingly unrecognisable by the Australian population. However we need to recognise that the Reformation opened the door to independent thinking, which came to a head in the Enlightenment or “Age of Reason” in the 18th C, a cultural movement where human reason finally prevailed over the Church’s divine authority claimed by the Pope (for Catholics) or the Bible (for Protestants). According to Immanuel Kant (1724-1804), this was humankind’s escape from the bondage to the obligatory thoughts of others, whether secular or religious. Kant became an early exponent of the idea that perpetual peace could be secured through universal democracy and international cooperation.

Critical study of the bible led to the recognition of its human origins which revolutionized biblical scholarship, enabling the scientific discoveries of evolution and the origin of the universe. This caused a fundamental division between the science and orthodox religious cosmologies. Study of this division, revealed that scientific reasoning was a consequence of monotheism expressed so clearly and succinctly in the opening chapters of the Bible, in which everything was thought to flow from one creative source and constitute a Universe. For example on the first day God created “Light”, 3 days before the physical light of the Sun. This “Light” became synonymous in John’s Gospel with the life and teachings of Jesus of Nazareth. Such “light” in the 21st C is urgently needed to dispel the darkness of humankind’s apocalyptic scenarios such as nuclear war and human induced global warming. A truly worthy legacy of the Reformation for the Church in all its diversity to practice and bear witness to in the 21st C. This legacy finds expression in Progressive Christianity which urgently needs to be recognised by the UCA as a legitimate expression of Christianity as set out in the 8 points – borrowed from the Progressive Christian Network of Britain.

Recommendation: Seek collectively this formal recognition under Para 11 of the Basis of Union?

Dr Richard Smith Chairman, WA Progressive Network 2 Feb 2018.
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What are Progressive Christians?

Our friends at Western Australia Progressive Christian Network, Progressive Christianity.Org in the USA and The Progressive Christianity Network Britain offer these eight points, not as a creed, but as an expression of the Christian life.

We are people who:

1. Believe that following the path and teachings of Jesus can lead to an awareness and experience of the Sacred and the Oneness and Unity of all life;

2. Affirm that the teachings of Jesus provide but one of many ways to experience the Sacredness and Oneness of life, and that we can draw from diverse sources of wisdom in our spiritual journey;

3. Seek community that is inclusive of ALL people, including but not limited to:
Conventional Christians and questioning skeptics,
Believers and agnostics,
Women and men,
Those of all sexual orientations and gender identities,
Those of all classes and abilities;

4. Know that the way we behave towards one another is the fullest expression of what we believe;

5. Find grace in the search for understanding and believe there is more value in questioning than in absolutes;

6. Strive for peace and justice among all people;

7. Strive to protect and restore the integrity of our Earth;

8. Commit to a path of life-long learning, compassion, and selfless love.

oOo

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Reformation 2018 by Everald Compton

REFORMATION 2018

There are many thousands of Christians who believe that the 500th Anniversary of the revolt of Martin Luther is a compelling time to begin a new Reformation.
As an 87-year-old, who has but a few years left to take part in any revolution, I am one of them and I recognise that I can no longer sit on the sidelines and wring my hands.
So, I have made an irrevocable commitment to stop talking about reform and take blunt, decisive action, no matter what flack may hit me as the result.
Let me begin with a statement about my own faith as it is stronger now than at any time in my life –
I BELIEVE IN GOD
I AM A COMMITTED FOLLOWER OF JESUS OF NAZARETH WHO IS A MAN WORTH FOLLOWING
I WALK PURPOSEFULLY WITH JESUS ALONG THE PILGRIM WAY AS WE STRIVE TO CREATE A COMPASSIONATE SOCIETY BASED ON RACIAL, RELIGIOUS, SOCIAL AND ECONOMIC EQUALITY
I believe that Churches are failed custodians and advocates of the Christian Faith. They are fast approaching their use-by date. As an Elder of 60 years’ service, I accept my share of the responsibility for allowing this to happen.
My faith is sustained by a rejection of the creeds and dogmas that Churches declare to be the basis of faith. This denial means that I do not accept the virgin birth, a physical resurrection or an ascension as elements of my faith. Nor do I seek forgiveness for my sins, or want to be saved from them, as this is an abdication of my responsibility as a human being to make right all that I do wrongly.
I do not believe that God decides who lives or dies or that there is life after death or the existence of heaven and hell. Nor do I accept that there is eternal life, as scientists agree that eternity means living for trillions of years.
But, I firmly and irrevocably believe in a spiritual power beyond myself, without which my life is pointless and will achieve only a tiny fraction of its potential.
Jesus of Nazareth leads me to this power.
As I strive to relate to God, I gladly accept that this gift can have meaning only if it is accepted in the company of fellow believers whose faith does not need to be propped by baseless trivia.
I am sustained in my spiritual journey by the excitement of constantly stepping forward into the unknown.
EVERALD COMPTON
everald.compton@live.com.au

Everald is an Adjunct Professor at the QUT Centre for Future Environments, chair of the Longevity Innovation Hub, an Elder of the Uniting Church and Member of the Order of Australia.

oOo

 

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Encountering God in the Galilee

Liz Little recently presented a homily to the congregation at St Mary’s in Exile in Brisbane. It was based on her experience in the Holy Land. She gives some insight into the challenges for progressives visiting the popular biblical places.

Encountering God in the Galilee 

Liz Little 20/21 January 2018 – St Mary’s in Exile – South Brisbane

The Walk
Last April I was lucky enough to join three friends to spend a couple of weeks walking in northern Israel – in the Galilee area.

Israel is a country I am drawn back to for some reason. I’ve been there on study tours before. This was the first walking visit. We did it the easy way, staying in guesthouses at the holy sites and carrying just day packs. We had our main luggage transported for us.

We walked first across country from Nazareth to Capernaum and then we walked around the Sea of Galilee, which is actually a lake, of course.

There were markers to show the way and we had a guide book and a compass and various maps. In spite of that, we didn’t always manage to stay on the cross country part of the track. It was wildflower season and sometimes the flowers were so prolific that they covered the track markers. At other times, the track was just poorly marked.

It didn’t matter that we were not always on track. We could often see our destination from the top of a ridge, even if it was 15 kilometres away.

I think we might have sometimes trespassed on private property when the track wasn’t obvious to us. But, there didn’t seem to be anyone around to care. We saw only two other walkers during the whole two weeks.

The walk was not hard, but some days were long and some days were hot. Some days were long and hot. All days were beautiful.

Descending Mt Arbell was a bit hairy because it was quite exposed. But, the challenges are all part of the experience.

There is something about walking that nourishes the human spirit. It’s the rhythm of the movement and the challenges of the terrain and being out there in the landscape that seems to lift the spirit and engage the soul. The long walk provides time and space for one’s own inner thoughts. It brings to mind Narelle’s homily about human beings not human doings. A long walk allows for the experience of the now; an experience of wholeness and unity, of joy and peace; an experience of God.

God
Peter has pointed out from time to time that the word God has been tainted for many. In an attempt to understand the concept, religious teaching personified God, into a male of course. God was also presented as a judge, someone who would reward and punish and also as a puppeteer, someone who controls the world and what happens in it. God as the person, as the judge, as the puppeteer all imply that God is a separate entity; apart from human beings and apart from the world. None of those concepts seems to serve us adequately any more.

Lloyd Geering, a NZ Presbyterian minister and a scholar, explores the concept of God in his book Reimagining God. He says that God as the creator was once a useful way to explain the natural world, the seasons, the rains, the floods, crop growth, etc. (Geering 2014: 121) Over time, God the creator became God the controller, God the judge, God the puppeteer. As scientific knowledge developed, so did our understanding of the workings of the natural world and the traditional images of God became less and less convincing. Some people felt they had to choose between God and science.

And yet, for others, there is a sense that not everything about life and living can be explained by science or reproduced in a laboratory. For such people, there remains a dimension of life that is spiritual, a part of us that is inspired by the awe and the wonder of the universe, a part of us that is touched by the goodness of our fellow human beings; a part of us that senses something life giving in the human experience; a part of us that seeks to understand our place in the universe and our purpose in life. Continue reading

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Revisiting the Basic Issues

When the UC FORUM was established 16 years ago, we reflected as follows:

“The overwhelming and quite obvious issue is the decreasing relevance of our church to upcoming generations, as expressed in seriously falling church attendances and the notable aging of our church attenders.

We believe that the evidence suggests very strongly that the following are the basic issues to be addressed:

a) That the church needs to come to grips with the increasing intellectual maturity, expectations and discernment of recent generations of church people and the community generally. We must recognise and take advantage of this maturity when planning new directions for the church. We should recognise the reality of today, that the ‘heart cannot accept what the mind rejects”. Since the future visibility of the church will be determined primarily by the decisions of the members (through their decisions to accept or reject the offerings and programs of the churches), active consultation at the widest level with the people in the pews is critical to planning effective measures for the future church.

b) The evidence showing that the church has not kept pace with the massive societal changes which have occurred over recent decades, notably those which could loosely be called ‘post-modern’.

c) That the church has not dealt adequately with the divisiveness of the ideological split between the ‘conservative’ and the ‘progressive’ movements by emphasising sufficiently the commonality of the Gospel and the centrality of the teachings of Jesus. The UC FORUM seeks to address this split by offering a ‘safe place’ for all people to express, and act on, their views on these major challenges facing the church in the 21st Century.

d) That the pre-occupation with ‘clericalism’ has failed. The church must address its myopic and debilitating pre-occupation with impractical clerical ‘coaching’ models of leadership and encourage greater participation in growth, development, and direction by the general membership. A great deal of talent and commitment is being lost by this oversight and neglect of collaborative approaches. We believe that major cultural changes in the church will be necessary to address these issues adequately. We believe also that these changes will be welcomed in a very positive way by the overwhelming majority of people in the church.”

As always, we welcome comment about this statement.

oOo

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Asking the right question!

There has been a wonderful response to the key question we posed last week. The question obviously touched a chord. Now we have the task of going through all of the material and putting all the suggestions into a useful document.

It is not too late to add your thoughts on the question: What practical initiatives will help the Church become a significant part of society, give integrity to its work and attract new members as followers of Jesus?

Send your thoughts to: Paul Inglis

Responses have come from all parts of our progressive networks – theologians, senior clergy, lay people, individuals, writers, lecturers and groups. Clearly people take seriously the need for the progressive voice to be heard.

 

This question is posed at a time when many people are asking What is the future for the Church? 

Clearly we have many members who have given up on the church based on their experiences, but there are also many who are inspired by Jesus and see a future church as a great vehicle for presenting him authentically to the world.

There is now a good deal of urgency for a more practical focus by organisations like ours when trying to shift the agendas of faith communities towards informed, enlightened, contemporary and progressive teaching and activity.

Thank you for the rapid response and all the very practical ideas.  But your role in this exercise doesn’t stop there. We will be seeking your responses to the ideas as we develop an action plan of useful tools for encouraging the development of a more relevant church.

Stayed tuned…

oOo

 

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Review: Faith without Fear by Keith Mascord

The subtitle of this book is: Risky choices facing contemporary Christians. Published by Morning Star Publishers in 2016.

Keith Mascord is a Canadian-born Australian who has been a teacher, a priest, and academic and a chaplain. During the 1990s he taught philosophy at Moore Theological College (Anglican) where he journeyed out of fundamentalism. Also author of Leaving Fundamentalism in a Quest for God (2012)

The Hon Michael Kirby says of this book: Mascord explains that rationality, truthfulness and the love of God are the ingredients essential to the efforts to revive Christianity in countries in steep religious decline, such as Australia. His is a message for all Christians everywhere – but particularly for evangelical Protestants as they approach the 500th anniversary of Martin Luther’s fateful Reformation.

Dr Val Webb says this is a must read for those who struggle with biblical literalism, inerrancy of Scripture, male headship and anti-homosexuality within their Christian denomination, and an invaluable resource for those in dialogue with friends and relatives holding such views.

There is a consensus amongst reviewers that this book is well written. To me it was valuable because it focussed on the issue that is at the core of the differences between most Evangelicals and Progressives – literalism.

In a novel and authentic way Mascord has shown how literalism does not work – by drawing on the life experiences of people whose personal reflections could be that of many others. He has also demonstrated how, often, a commitment to literalism has backed many into unwinnable corners.

Some of the more obvious conundrums are dealt with early:

  • Why are humans and animals created twice?
  • Who are the other people that Cain is afraid might kill him?
  • Who was Cain’s wife? Was she his sister?
  • How many animals did Noah take into the ark – two of each or seven pairs of the clean and one pair of the unclean?
  • Did Methuselah drown in the flood?

Mascord also identifies the many ways in which these and other controversies have been explained by interpreters through the ages.

In the search for meaning in the Bible, it is worth noting how Origen in the third century saw the cryptic and metaphorical nature of the lessons in the Bible and while describing much of the literal interpretation as silly, he did not take away any of the high values of the stories and even found deeper meanings than those not seen through literal eyes.

Mascord makes many suggestions for the contemporary reader of the Bible. Standing out was his suggestion that we must become content with uncertainty. There is much we don’t know. There are many things about which we are reasonably uncertain. There is very good reason to think that our interpretations of individual biblical passages are not the only valid interpretations.

To be anything other than humble is to be out of touch with reality.

oOo

 

 

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Jesus of Nazareth by Richard Rohr

Whilst on the theme of identifying Jesus,  Richard Rohr at the Centre for Action and Contemplation has this to say:

Jesus of Nazareth


Love Needs a Face
Monday, January 15, 2018

It was probably St. Francis of Assisi (c. 1182-1226) who first brought attention to the humanity of Jesus within organized Christianity. During its first thousand years, the Church was mainly concerned with proving that Jesus was God. Prior to St. Francis, paintings of Jesus largely emphasized Jesus’ divinity, as they still do in most Eastern icons. Francis is said to have created the first live nativity scene. Before the thirteenth century, Christmas was no big deal. The emphasis was on the high holy days of Holy Week and Easter, as it seems it should be. But for Francis, incarnation was already redemption. For God to become a human being among the poor, born in a stable among the animals, meant that it’s good to be a human being, that flesh is good, and that the world is good—in its most simple and humble forms.
In Jesus, God was given a face and a heart. God became someone we could love. While God can be described as a moral force, as consciousness, and as high vibrational energy, the truth is, we don’t (or can’t?) fall in love with abstractions. So God became a person “that we could hear, see with our eyes, look at, and touch with our hands” (1 John 1:1). The brilliant Jewish philosopher Emmanuel Levinas (1905-1995) said the only thing that really converts people is “an encounter with the face of the other,” [1] and I think he learned that from his own Hebrew Scriptures.

For the complete article go to: Love needs a face

The CAC now has more than a quarter of a million readers/followers.

oOo

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The Lost Gospels

For those who like their reading accompanied by beautiful illustrations, the National Geographic HISTORY edition for March/April 2017 includes an article on the Gospels not in the Bible. Written by Antonio Pinero, The Forbidden Books of the Gnostics: Seeking the Hidden Gospels, takes the discussion on the establishment of the Bible into popular reading culture. The NG has supported a significant amount of biblical archaeology for many decades. This report gives support to the notion that what we have in the Bible misses a lot of material hidden for 1500 years. Found in jars in an Egyptian cave near Nag Hamadi, 13 bound papyrus books in Coptic Greek were discovered in 1945. More gospels have been discovered since then.

Gnosticism was not well known until the 19th and 20th centuries. Bishop Irenaeus had been effective in his offensive against the movement from around 180CE. By 367 Bishop Athenasius was the first was the first to list the 27 books including the canonical gospels of the New Testament. The Gnostic writings did not get a look in!

With the Jesus movement growing to more than 300,000 in Asia Minor alone by the end of the first century, and many more through the Roman Empire, this was a movement without any authorized texts or formal organisation. But there were at least three major factional groups putting their claim on the new Church.

The first, mainly Jews, was growing from the group who had been closest to Jesus. Jesus was the anointed Messiah, representative of God, who would one day restore God’s kingdom on earth. Jesus was fully human and certainly not God.

The second, those who had, in the main, been converted to the Christian faith under the influence of Paul. Paul’s radical theology took the idea of Jesus as Messiah a step further – as God the Father who sacrificed his son in order to eliminate the sins of the Jews and all humankind. It goes without saying, that this faction shaped the way that Christianity would develop over the 2000 years.

But it was the third faction – very small in numbers, that was a threat to Pauline Christianity or ‘orthodoxy’. The Gnostics believed one could know God through a life of inner transformation – ‘gnosis’ would help bring salvation. Gnostics taught that all people bear something of the divinity of the Creator (demiurge) and that this knowledge (salvation) was being revealed by a series of beings beginning with Adam to Jesus who revealed the ultimate truth. They believed that they alone understood this absolute religious truth. Salvation was an intellectual activity.

The Gospel of Mary discovered in 1896 is possibly Gnostic. It is not hard to understand why this gospel was not included in the Biblical canon in the context of an official church that could not contemplate women being prophets and preachers.

The apocryphal Gospel of Judas was identified in the 1980s. It had been referred to by Irenaeous in 180CE as ‘fictional history’.

The process of stamping out opposition to the emerging ‘orthodox’ church begun by Irenaeus was continued until the Roman Empire took the Pauline Church as the official religion and documents such as those found at Nag Hamadi were hidden from the authroities.

oOo

 

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Who was Jesus? Evidence from beyond the Bible

This eBook examines the history of Jesus’ life, from where he was born, where he grew up and whether there is extra-Biblical evidence for his existence. Available as a free eBook from the Biblical Archaeology Society in Washington.

This particular book is actually a series of small books by several authors –

  1. Did Jesus exist? Searching for evidence beyond the Bible.
  2. Jesus’ birthplace and Jesus’ home.
  3. Has Jesus’ Nazareth house been found?
  4. Did Jesus marry?
  5. Was Jesus last supper a seder?

This is one of 24 free eBooks  downloadable from:

Biblical Archaeological Society free eBooks

As I like the forensic search for evidence from reliable sources, I have enjoyed reading the first of these and look forward to going through some of the others:

  • Israel: An Archaeological Journey
  • Ten Top Biblical Archaeology Discoveries
  • Jerusalem Archaeology: Exposing the Biblical City
  • Paul: Jewish Law and Early Christianity
  • The Dead Sea Scrolls: Discovery and Meaning

 

We are interested in opinions about these publications.

oOo

 

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Street Talk about Faith

Street Talk

Rodney Eivers – January 2018

I was out in the front garden the other day weeding my row of Autumn crocuses which make an impressive display when they all blossom at once after a good shower or rain.

A woman passed by on the footpath and, as happens, one exchanges greetings. She was impressed by the crocuses and asked to have a close look. I had, regrettably, been a bit too vigorous with the weed pulling and yanked up one of the crocuses, bulb, roots and all. I offered this to my new friend, indeed offered her a whole spadeful of bulbs of the easily grown plant. Jenny (let’s call her that) took the single bulb saying that this would do for now and she had some potting mix just ready for it.

We carried on talking and discovered that we shared an acquaintance, a fellow who attended one of the local Uniting Churches. Jenny who knew this person fairly well and the interests he had in the activities of his congregation, perhaps assumed that he and I might have common perspectives and said, “You are involved with Emmaus?”

Now although I do not shy away from talking about my personal philosophy of life and its linkages to Christianity I am all too careful about coming across as preachy, dogmatic, or even “bible-bashing”.

On impulse my reply was, “Oh, I am aware of Emmaus but I am into “progressive” Christianity”.

At this point Jenny was turning away, about to resume her evening exercise.

She halted, turned back and asked “ ”Progressive” Christianity? What’s that?”

As you can imagine I could easily have used this as a licence to waffle on. It can be difficult to encapsulate “progressive” Christianity in a sentence or two.

I simply replied though, “It’s the Jesus Way with the supernatural removed”.

“How can you remove the supernatural from Jesus?” was her next question.

Anyway, this went on to an extended conversation which at one point led to Jenny remarking, “I visited the Vatican once and I was not impressed. What would Jesus have thought of all that pomp and wealth? I felt nearer to the gospel when visiting the catacombs and the history that they represented.”

As our chat drew to an end Jenny noted. “You can disregard all those rules in the Old Testament. The New Testament gives us only two rules to live by.”

“Yes,” I said, “Indeed, “Love God and Love Your Neighbour””

At that Jenny turned again and went on her way.

“Give my regards to our friend,: I said.
“Yes”, she said. “I’ll do that. Happy New Year!”

***

The moral of this story is that there may be many people, such as those who marked “no religion” in the recent census, who are willing to talk about issues of faith and their philosophy life but do not readily do so. In some less direct way they need to be invited. Assuming that we see promotion of the Jesus Way as being a path to a better world let’s not be afraid to share and practise our philosophy. The key though is to acknowledge that whatever view of life is held by those we chat with, it is valid for them and we would be wise to recognise that as such.

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Overdue or overdone? ‘Fire and Fury’ and Trump

Certainly a great read…well written and enthralling …. especially for US citizens who would know all the characters! My reading of Fire and Fury: inside the Trump Whitehouse by Michael Wolff was biased by my personal dislike for Trump and all he stands for and so I enjoyed it immensely. What does that say about me?

The final word of Wolff is:

Trump, in Bannon’s view, was a chapter, or even a detour, in the Trump revolution, which had always been about weaknesses in the two major parties. The Trump presidency—however long it lasted—had created the opening that would provide the true outsiders their opportunity. Trump was just the beginning.

If this is just the beginning, what is the world in for? How do ordinary people deal with the current crisis of leadership in the world’s major economic and military power? Or is there no crisis?

The bewilderingly repetitive description of most of Trumps closely aligned campaigners and political leaders as less than really impressed by Trump and often privately very critical of his actions and words, demonstrates the amount of political power games were at play in his election. Trump moved rapidly from a ‘no chance’ in early 2016 to ‘ a likely winner’ by the end of the campaign towards the end of 2016. Much of this can be attributed to alliances and back room deals with media. There were some fateful incidents along the way:

On May 12 (2016), Roger Ailes was scheduled to return to New York from Palm Beach to meet with Peter Thiel, an early and lonely Trump supporter in Silicon Valley who had become increasingly astonished by Trump’s unpredictability. Ailes and Thiel, both worried that Trump could bring Trumpism down, were set to discuss the funding and launch of a new cable news network. Thiel would pay for it and Ailes would bring O’Reilly, Hannity, himself, and maybe Bannon to it.

But two days before the meeting, Ailes fell in his bathroom and hit his head. Before slipping into a coma, he told his wife not to reschedule the meeting with Thiel. A week later, Ailes, that singular figure in the march from Nixon’s silent majority to Reagan’s Democrats to Trump’s passionate base, was dead.

Trump’s failure to offer condolences to Aile’s wife, Beth, was typical of many undiplomatic slips and the funeral with only close Aile’s allies present showed the way in which the Republican Party was imploding and now needed trump to survive.

The president had surely become the right wing’s meal ticket. He was the ultimate antiliberal: an authoritarian who was the living embodiment of resistance to authority. He was the exuberant inverse of everything the right wing found patronizing and gullible and sanctimonious about the left. And yet, obviously, Trump was Trump—careless, capricious, disloyal, far beyond any sort of control. Nobody knew that as well as the people who knew him best.

The Trump campaign was a giant exercise in bluff and bravado. He rationalised that he was a gift to the USA and the world, that he was one win away from turning the US problems, and inevitably those of the rest of the world, around.

But it is not just the story of the election campaign that enthrals. It is the events that have followed too.

Global liberal leadership had been all but paralyzed by the election of Donald Trump—indeed, by the very existence of Donald Trump. But it was an inverted universe in the Middle East. The Obama truculence and hyperrationalization and micromanaging, preceded by the Bush moral militarism and ensuing disruptions, preceded by Clinton deal making, quid pro quo, and backstabbing, had opened the way for Trump’s version of realpolitik. He had no patience with the our-hands-are-tied ennui of the post-cold war order, that sense of the chess board locked in place, of incremental movement being the best-case scenario—the alternative being only war. His was a much simpler view: Who’s got the power? Give me his number. 

Trump has worked on the principle that the ‘enemy of the enemy is my friend’. Consequently in its simplest form his notion that Iran was the bad guy in the Middle East brought him into unquestioning support for Iran’s enemies. His lack of foreign power knowledge of relationships will be his downfall. This approach has given Russia an enormous amount of freedom in Eurasia and who knows where this will go.

We are going to see a lot of ‘prosecuting’ in the months ahead and all of this will only add to the hype around Trump and help books like this to sell. We must not forget that a key player in all the events around Trump has been Murdoch, at first opposed but later a friend and advisor. With friends like that, and advice from that quarter, we can expect trump to have plenty of wins in his attack on former friends.

This is a book that must be a significant artefact in the collection of Trump critiques. But the best book is yet to be written … after Trump slips into history.

oOo

 

 

 

 

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Is Prayer acceptable to progressives?

Richard Rohr has recently put this practice into focus and offers this viewpoint:

Practice: Praying Always

Prayer is not a transaction that somehow pleases God but a transformation of the consciousness of the one doing the praying. Prayer is the awakening of an inner dialogue that, from God’s side, has never ceased. This is why Paul could write of praying “always” (see 1 Thessalonians 5:17). Prayer is not changing God’s mind about us or about anything else, but allowing God to change our mind about the reality right in front of us (which we usually avoid or distort).

When we put on a different mind, heaven takes care of itself. In fact, it begins now. If we resort too exclusively to verbal, wordy prayers, we’ll remain stuck in our rational, dualistic minds and will not experience deep change at the level of consciousness. Prayer is sitting in the silence until it silences us, choosing gratitude until we are grateful, and praising God until we ourselves are an act of praise.

Jesus tells his disciples, “Be awake. Be alert. You do not know when the Lord of the house is coming, whether in the evening, at midnight, at cock crow, or in the morning” (Mark 13:33-35). Jesus is not threatening, “You’d better do it right, or I’m going to get you.” He’s talking about the forever, eternal coming of Christ now . . . and now . . . and now. God’s judgment is always redemption. Christ is always coming. God is always present. It’s we who fall asleep.

Be ready. Be present to God in the here and now, the ordinary, the interruptions. Being fully present to the soul of all things will allow you to say, “This is good. This is enough. In fact, this is all I need.” You are now situated in the One Loving Gaze that unites all things in universal attraction and appreciation. We are practicing for heaven. Why wait for heaven when you can enjoy the Divine Flow in every moment, in everyone?

oOo

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Love wins over guilt any day

With a new year about to happen, it is good to reflect on our experiences of the old year and look to the future. This reflection from Richard Rohr is pertinent:

When Things Fall Apart
Friday, December 29, 2017

The word change normally refers to new beginnings. But transformation more often happens not when something new begins but when something old falls apart. The pain of something old falling apart—disruption and chaos—invites the soul to listen at a deeper level. It invites and sometimes forces the soul to go to a new place because the old place is not working anymore. The mystics use many words to describe this chaos: fire, darkness, death, emptiness, abandonment, trial, the Evil One. Whatever it is, it does not feel good and it does not feel like God. We will do anything to keep the old thing from falling apart.
This is when we need patience, guidance, and the freedom to let go instead of tightening our controls and certitudes. Perhaps Jesus is describing this phenomenon when he says, “It is a narrow gate and a hard road that leads to life, and only a few find it” (Matthew 7:14). Not accidentally, he mentions this narrow road right after teaching the Golden Rule. Jesus knows how much letting go it takes to “treat others as you would like them to treat you” (7:12).

Transformation usually includes a disconcerting reorientation. Change can either help people to find a new meaning, or it can cause people to close down and turn bitter. The difference is determined by the quality of our inner life, or what we call “spirituality.” Change of itself just happens; spiritual transformation is an active process of letting go, living in the confusing dark space for a while, and allowing yourself to be spit up on a new and unexpected shore. You can see why Jonah in the belly of the whale is such an important symbol for many Jews and Christians.

In the moments of insecurity and crisis, “shoulds” and “oughts” don’t really help; they just increase the shame, guilt, pressure, and likelihood of backsliding. It’s the deep “yeses” that carry you through. Focusing on something you absolutely believe in, that you’re committed to, will help you wait it out.

Love wins over guilt any day. It is sad that we settle for the short-run effectiveness of shaming people instead of the long-term life benefits of grace-filled transformation. But we are a culture of progress and efficiency, impatient with gradual growth. God’s way of restoring things interiorly is much more patient—and finally more effective. God lets Jonah run in the wrong direction, until this reluctant prophet finds a long, painful, circuitous path to get back where he needs to be—in spite of himself! Looking in your own “rear-view mirror” can fill you with gratitude for God’s work in your life.

Wishing all our subscribers to the UCFORUM a peaceful and contented New Year.

oOo

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Fundamentalism is a new phenomenon

Writing in the October 2017 edition of New Scientist, Philip Ball argues that “today’s religious fundamentalism that denies evolution and Earth’s age is a peculiarly modern delusion”. Ball is a science writer and author of Curiosity: How science became interested in everything.

Ball asks “Did the religious revolution 500 years ago clear the way for the scientific revolution?”

In part it did.

Four years after nailing his 95 Theses to the door of the Wittenberg castle church, Luther defended his strong movement of conscience to the 1521 Diet of Worms. Much bolder than Galileo’s weak defence of astronomy, Luther’s challenge to the authority of the Church in Rome contributed to the liberating of an enlightenment in scientific thinking that would not be held back any more.

Ball’s argument is supported by John Henry historian of science at the University of Edinburgh, UK. The Protestant Reformation opened the door to thinking outside the Bible. Robert Merton, in 1938, fuelled the idea of the Reformation opening up scientific thinking. he pointed out how Puritanism, an English strand of the protestant movement, fostered the work of Newton, Boyle, Hooke and others.

Pure reason, mathematics and measurement became the tools for understanding the world.

The notion that Catholic dogma was putting a brake on science is a myth based on the misconception that science and religious belief are enemies. Ball highlights the many scientific challenges promoted from inside the Church from the 1400s. Early Protestantism was not exactly ‘progressive’ on science either with Luther calling Copernicus a fool.

The forces for change are more complicated than sometimes reported – with numerous reformations with different origins occurring across Europe in the 16th Century. But one thing aided all of these reformations – the growth of the printing press. At the same time as reformers such as Calvin and Luther were evolving, so too were their reactionaries and it is too big a claim to say science progressed only because of the reformation.

When Galileo asserted that the Bible was not a book of natural philosophy, this viewpoint was not criticised as it would be today by a large section of the Church. 16th Century theology and Church teaching did not dwell on belief in the creation myth so much as how humankind should give God appropriate precedence in all things on Earth. That form of fundamental interpretation was left to a later age.

oOo

 

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The search for the real Jesus continues

The December 2017 edition of National Geographic challenges skeptics about the existence of JC while attempting a fact vs fiction review of who he was. Author, Kristin Romey, herself an archaeologist, highlights the work of contemporary archaeology that throws new light on the man Jesus.

The difficulty of finding traces of proof for a person who lived 2000 years ago is acknowledged. The New testament texts, especially the Gospels (despite their divergent reports) remain as preeminent sources while being openly debated.

Tradition and archaeology inform each other in this search. Serious archaeology in the Holy Land is only 150 years old and has made shifts in perspectives in that time. Despite the emergence of some scholarly arguments against the existence of JC, few mainstream scholars today challenge his existence.

John Dominic Crossan, former priest and co-chair of the Jesus Seminar, supports the ‘existence’ arguments. However, stories of his miraculous deeds need considerable re-thinking.

Scholars who study Jesus divide into two opposing camps separated by a very bright line: those who believe the wonder-working Jesus of the Gospels is the real Jesus, and those who think the real Jesus – the man who inspired the myth – hides below the surface of the Gospels and must be revealed by historical research and literary analysis. Both camps claim archaeology as their ally, leading to some fractious debates and strange bedfellows. (Romey)

Archaeologists have succeeded in showing the influence of Rome’s first Christian Emperor, Constantine, in developing the ‘church’ in his building and organisational influence. But proof of links between Bethlehem and the Nativity are scant. Once again Constantine in the 4th Century was responsible for identification and veneration of key sites in the Holy Land. What credence can we give to this?

However, the search for Jesus has produced more evidence in Galilee which had been subjugated by Rome 60 years before the birth of Jesus. John Dominic Crossan’s The Historical Jesus in 1991, presented an influential thesis inspired by new archaeological discoveries that Galilee, more urbanised and Jewish than at first understood, had a more significant role in Jesus’ formation than previously thought. He argued that Jesus was a wandering sage, living a counter cultural lifestyle, and challenging the old rules of cleanliness and wealth and status seeking.

Romey’s article goes on to explain how recent (late 20th Century) digs have brought to light evidence for homage to Jesus in the first century homes and meeting places. Similarly, the discovery of a boat, a synagogue and the Magdala Stone from the time of Jesus have only enhanced the speculation about the real Jesus.

But it is in Jerusalem that many lines of evidence attest to the way Jesus died and this is also more consistently reported in the Gospels.

For progressive Christians this search for evidence is important to having a better understanding of Jesus, his life and teaching. The integrity of the arguments are important to following a man of substance and applying his principles personally.

oOo

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CIFS helps with cult advice

CIFS is a non-profit association, founded in 1996 by a small group of parents whose children were recruited into cults.
Supporting each other in similar situations soon led to a greater understanding of the common practices and thought reform used in all harmful groups, and the damaging after-effects on those who leave these groups.

CIFS soon grew in numbers to include former members, friends, families and individuals working together to increase awareness and educate the public regarding the potential dangers of becoming involved in cults.

Cult Information and Family Support has grown to be at the forefront nationally in offering support and information to people affected by cults and cultic relationships.

CIFS advocates to have stronger laws enacted by policy makers to protect Australian citizens from the untold harm these groups inflict on individuals families and our society.

For more information go to: CIFS

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Cults grow in an uncritical environment

ABC News reports on a cult making its way in Australia.

Providence is a religious group founded in 1978 in South Korea by Jeong Myeong-seok. A self-proclaimed Messiah who sometimes refers to himself as Pastor Joshua, he is a former “Moonie” or follower of the late Sun Myung Moon’s Unification Church.

The group also goes by other names including Jesus Morning Star (JMS, which also happens to be the initials of the founder’s name), Christian Gospel Mission and The Bright Moon Church.

Headquartered in South Korea, Providence claims to have 300 affiliated churches and more than 100,000 followers in its home base. The group also boasts a worldwide following of over 10,000 and operates in a number of other countries including Australia, the United States, Canada, the United Kingdom, Germany, South Africa, Japan and Taiwan.

Providence was set up in Australia in 1997 and has established branches in major cities including Sydney, Melbourne, Adelaide and Canberra.

for more on this go to: The bizarre world of Providence cult

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Recommended reading: God is Near: Trusting our Faith

Michael Morwood, author of Tomorrow’s Catholic and Is Jesus God? speaks to progressive Christians in a voice that is easy to understand, that resonates with their experiences and offers hope and encouragement to critical thinkers.

Michael calls on the reader to ask themselves some serious questions about how their faith or thinking about faith was shaped. How did the reader get to their current world view? The key question is: How is it that our Christian faith, which should be a privilege for us and a source of great peace and encouragement, is experienced by many Christians as a burden, as something restrictive, and, as such, is rejected?

This book can be used for personal or group study. It is structured in a way that the reader can interrogate the issues and question oneself along the way. Each chapter has a useful summary.

Chapter Topics:

  1. The God who is near to us
  2. Jesus: Revealer of the nearness of God
  3. The Eucharist: How close really is!
  4. The Church: called to be witness of God’s presence
  5. Prayer: Deepening our awareness of God’s nearness.

oOo

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Climate Change Action Group

As reported in a recent post, the ARRCC group led by St John’s Cathedral Dean, Rev Peter Catt, issued a media statement to the gathered media in the grounds of the Cathedral on 20th November 2017.

Faith Leaders Climate Statement November 2017

Dear Queensland Premier and Leader of the Opposition And Prime Minister and Leader of the Federal Opposition, We are from diverse faith traditions in Queensland including the Anglican Church, Catholic Church, Jewish faith, Pagan Tradition, Unitarian Universalists, Uniting Church, Quakers, and inter-faith and cultural organisations. As leaders in our faith communities, we feel compelled to challenge Queensland’s proposal to assist and partner with the Adani Group to develop the Carmichael Mine in the Galilee Basin because of the effect the resulting carbon emissions will have on our climate, our economy, the world’s poor and the environment. With global warming being a threat to the viability of our agricultural and tourism industries, our marine life, and the wildlife in this beautiful State, it seems unconscionable that any current or future Queensland government would make a development decision that puts all this at risk. We believe that people of goodwill must work together to reduce greenhouse gas pollution at emergency speed. Therefore, the development of the mine is unacceptable, as are all forms of government support, direct or indirect, for the mining, transport and shipping of fossil fuels.
We urge both governments to instead invest in renewable energy technology which will create far more employment opportunities than the proposed mine. We call on you to refuse approval for Northern Australia Infrastructure Funds to be used to build the railway line for the Adani mine. We plead with you on behalf of our fellow Queenslanders and Australians, for the members of our faith groups, for the millions of vulnerable people on earth, for future generations who have no say of their own, and for all of creation. Yours in peace Dr Paul Inglis – CEO UCFORUM – Uniting Church Peter Arndt – Executive Officer, Catholic Justice & Peace Commission of Brisbane Heather Abramson – Abramson Educational Consulting and member of the Jewish Community Dr Rose Elu – Anglican Torres Strait Islander Community Dr Brian Adams – Director, Centre for Interfaith & Cultural Dialogue, Griffith University Renee Hills – Brisbane Unitarian Universalist Fellowship Linda Ward – Pagan Tradition Dean Peter Catt – St John’s Anglican Cathedral The Rev’d Peter Moore – Chair, Angligreen Taisoo Kim Watson – Quakers Duncan Frewin – Quakers The Rev’d Dr Jo Inkpin – St Francis Theological College, Anglican Church The Rev’d Murray Fysh, Merthyr Rd Uniting Church, New Farm The Rev’d Bruce Boase – Member of the National Aboriginal Torres Strait Islander Anglican Commission Queensland Churches Environmental Network.The Statement released at that gathering:

Another statement had been issued previously from the Council of the Union for Progressive Judaism:

STOP ADANI – STOP USING PUBLIC FUNDS FOR FOSSIL FUELS
PRESS RELEASE 15th November 2017

The Council of Progressive Rabbis of Australia and the Council of Masorti Rabbis of Australia oppose the development of the Carmichael Mine in the Galilee Basin by the Adani Group because of the devastating effect the resulting carbon emissions will have on our environment, and the subsequent risks to our World Heritage Great Barrier Reef.
It is unconscionable for the current or any future government to use public funds, services or loans to support the promotion of fossil fuels.
We urge governments to increase investment in renewable energy technology which will create cleaner and safer employment opportunities.

Further information: Rabbi Jonathan Keren-Black, Environmental Advisor to the Rabbinic Council of the Union for Progressive Judaism. 0417 104987

oOo

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Thanks and a Reflection from Hal Taussig

Professor Hal Taussig has written to us expressing his thanks for a very pleasant and productive time in Australia and New Zealand:

Dear Paul–
Well the whirlwind of 25 lectures in ten different cities and towns has just ended, and with it just in the rear-view mirror, I am writing to tell you how much your wonderful hospitality meant to me during my time with you. Thank you so much.
The whole event ended up being quite meaningful to me and was received very well. Since you are one of my official hosts, I am attaching a two page reflection on the whole time and an overall thanks to all of my direct hosts. I thought you might like to know how our time together related to the rest of the work I did in these two countries. Let me know what you think.
Again many thanks to you, and here’s hoping we meet again.
Hal

November 9, 2017
Dear Colleagues and Conversation Partners in Australia and New Zealand—
Yesterday I finished my 25th lecture or reflection to groups of people in your two countries since I arrived on October 5. So it’s finished, and I am writing first to thank you and second to report to you on how the whole process looks to me.
Here are the primary expressions of my gratitude to you. First, your deep, genuine, labor-intensive, and personal hospitality to me. I was new to this part of the world and far away from home, and you all made me feel at home and cared for. Second, even though we did not really know each other at all, you were individually, but even more importantly, collectively deeply open in our exchanges. I could feel your heart-strings loosen, your minds brighten and think energetically, and our wheels turn together as we worked on important issues. This was consistently very moving for me, and a great gift from you. Thirdly, thanks for your two (quite different) nations and all that is in flowing in your respective national gifts and graces. I did not know what I was in for on this trip, and come away wonderfully alive and thankful to all of you. Continue reading

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Is the Sea of Faith Rising?


Radio National (ABC)
recent broadcast (Sunday 26 November 2017 6:05PM) is available for download here.

The Sea of Faith, an international organisation of ‘progressive Christians’, takes its name from the famous poem Dover Beach about the ebbing of faith. But today’s SOF members entertain new developments in Christianity, including the New New Testament, incorporating ancient documents that were excluded from the canon, edited by Hal Taussig.
Image: Sir Lloyd Geering addressing the SOF in NZ (RK)

The founder of the SOF in New Zealand, Lloyd Geering, was charged with heresy, as was Hal Taussig, many years later. Are they heretics or reformers?
Image: Rev Hal Taussig, United Methodist Church of America (UMC)

Recorded at the Sea of Faith conference in New Zealand; includes members Margaret Rushbrook from north of Wellington and Patricia Crompton of Christchurch.

For more information or to join SOF contact Rodney Eivers.

oOo

 

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Friendship in the Presence of Difference – Study Guide

 

 

 

A new Study Guide is now available for people to think about forging friendships with people of other faiths.

The Study Guide has been prepared by the UCA Assembly Relations with Other Faiths Working Group which includes UCFORUM member Rev Heather Griffin.

The study guide can be obtained online for free from Heather or by downloading from The Assembly site.

The intention of this Study Guide is to open a conversation about the increasing religious diversity in Australia and how we understand our Christian identity in this context. It is also an opportunity to explore how we might respond to the use of violence or fear based on religious difference. As people of God, called to share in Christ’s love, the best way to overcome such messages of fear and hate is by building friendships with people of other faiths. The Study is based on the paper, Friendship in the Presence of Difference: Christian Witness in Multi-faith Australia , received at the 13th Assembly of the Uniting Church in Australia in July 2012. The word “friendship” was chosen purposely. It underlines the Gospel call to love our neighbours regardless of our differences and to live with the people around us as “friends”. Genuine interfaith friendship embraces difference rather than allowing difference to create division and distrust. Through this Study, we learn that to live peacefully in the presence of difference is to also be renewed and transformed in our own Christian faith. Friendship in the Presence of Difference is an update to the document Living with the Neighbour who is Different adopted by the Assembly in 2000. These two documents offer guiding principles for the Uniting Church’s relationship with people of other faiths. The Study Guide examines the changed landscape of religion in Australia and the ongoing development in our Christian understanding of how we relate to different faiths.

oOo

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NCCA and the Stop Adani Coal Campaign

The National Council of Churches in Australia

After the recent news in relation to the Commonwealth Bank what are the next steps in this campaign?

People of faith are encouraged to join in the conversations in Summits being held in various locations around the country.

Stop Adani Summits
Since March over 160 local #StopAdani groups have formed right across the country from Cairns to Castlemaine, Perth to Parramatta. The campaign is moving quickly and opponents are still pushing forward, now is the time to come together

The #StopAdani Summits are gatherings which give us a chance to:

  • Meet and connect with others in your community taking action to #StopAdani,
    Hear an update on the state of play, from the politics to the finance and more,
    Share stories, resources and plans to make our movement powerful and coordinated.

Lobbying Federal MP
Faith leaders have been busy keeping the pressure on Federal Minister for the Environment and Energy, Josh Frydenberg. On Friday 25 July an interfaith group protested outside his office in Melbourne. A number of faith leaders met with the Minister on the 3 August, including the NCCA President, Bishop Philip Huggins.

See a further post below, about the ARRCC Media Alert to be presented from St John’S Cathedral next Monday. This will target the Queensland election campaigns.

oOo

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The Voice of Australian Christianity

Are you fed up with ACL speaking for ‘Australian Christians’? This amazing assumption has been given the boot by many of the mainstream church leaders and now a member of  A Progressive Christian Voice (Australia) Inc has started a tweet dispersal to challenge this thinking:

 

 

 

 

 

 

 

oOo

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A Multi-faith Climate Statement presented in Brisbane

ARRCC Media Alert

Can you come on Monday 20th November, around 9 am to St John’s Cathedral, 373 Ann St, Brisbane City to be present when our climate change statement to the Queensland Government is released at a media event?

Climate Change Statment
Our statement is complete. We have 10 signatories. Rev Peter Catt can accept signatures until COB Friday 17th November. The list on the letter will be updated and corrected at that time. If you or someone you know would like to be a signatory, please contact Peter at pcatt@stjohnscathedral.com.au. It would be great to have some more signatures. Please note that a signatory does not have to be the head of Church/Faith Group. They can be any ordained/Lay person who is seen as a leader in that faith community.

The statement will become available on Monday 20th November.

Media Event
A wide range of media will be invited prior to the statement release on Monday 20th at 9.30 am but we’d like you to come earlier so that we can be organised. We need as many people as possible to come (with placard if you wish – similar to what we had at the Gathering along the lines of Energy Innovation; Not Earth Desecration), Save the Planet, etc, AND some STOP ADANI posters, T-shirts.

Wear smart casual clothing or religious garb and symbols if appropriate. We need a strong visual presence.

The event will be held in the grassed courtyard adjacent to the Cathedral, away from the street noise. If it’s raining, we will move into a room in the Cathedral.

The media event is due to begin at 9.30 am.

Please RSVP to me if you can come.

Warm regards,

Renee Hills

PS. Paul Inglis will represent the UCFORUM at this gathering.

 

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The Reformation 500 years on…

In recent days there have been many events commemorating the 500 years since Luther ‘posted’ his 95 theses and disturbed the Church in a way that it could not ignore. But the Reformation Dinner organised by the ACTS group of Aspley Uniting Church was different. Inspirational, 86 year old, dynamic elder, political lobbyist, conscience pricker and entertaining author and speaker, Everald Compton MC’d the event.

Many progressives took up the invitation to the dinner which was limited to 160 people.

Uniting Church Moderator, David Baker, led the field of Church leaders who spoke. He drew a parallel between the ‘indulgences’ that placed the Church offside with moral thinkers of the 16th century and the ‘indulgences’ that operate in our contemporary market driven society. We still seek after unfulfilled promises of great personal outcomes by buying our comforts. He was followed by the Roman Catholic Archbishop, Mark Coleridge, who emphasised the complexity of the social and theological milieu in which the Church has evolved its teachings and the search for Jesus in all of this complexity. Anglican Archbishop, Phillip Aspinall, drew our attention to the unique place of the Anglican Church as it straddles both Catholic and Protestant elements in its makeup and the way it has, since the Reformation, attempted to find the ‘middle’ way for the Church.

These religious identities were complemented with Wayne Swan, former Deputy Prime Minister of Australia, Tracy Davis, State Member for Aspley, and John Herron, former Senator and Ambassador to the Holy See. Rev Sandra Jebb provided both opening and closing reflections.

An encouraging message was received from the Governor, Paul de Jersey who is currently in Israel for the Beersheba ceremonies.

This is the first event in a long term plan outlined by the Master of Ceremonies, Everald Compton, to address the crisis of credibility facing Christianity in society. It was a great start to an ambitious project… but Everald is noted for many ambitious projects and also for his many successes. Watch for the next stage in early 2018 – calling together of 500 leaders in our community to launch a new Reformation!

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Book Review: A New, New Testament by Hal Taussig

Subtitle: A Bible for the 21st Century – Combining Traditional and Newly Discovered Texts

Edited with commentary by Hal Taussig, with a Foreword by John Dominic Crossan.

Marcus Borg has described this book as “Important both historically and theologically. Readers will not be able to see the New Testament in the same way again”.

In autographing my copy, Hal said of his own work: Here’s to the powerful way the old and the new combine to help us grow.

So this combination of the traditional and newly discovered and analysed texts arriving a millennium and a half after the canon was settled for the New Testament will inevitably be threatening and intimidating to some but to many the beginning of a new and exciting journey of discovery about Jesus and his teachings.

A New New Testament contains amazing new material from the first century Christ movements and places this alongside the traditional texts. An eclectic mix of bishops, rabbis, well-known authors, leaders of national churches, and women and men from African American, Native American, and European American backgrounds have studied many of the recent discoveries from the first two centuries rigorously together, and chosen these new books.

The story of the discovery of the new books and bringing them into the light is a remarkable thing in itself and the story of the evolution of the traditional New Testament over 500 years helps the reader to understand why these new texts have not appeared sooner.

The new texts, like the traditional texts were all written between 50 and 175 CE, somewhere around the Mediterranean Sea, with similar themes and within certain realities of life. Like the traditional books, the new ones had a life of their own before they were added to the new New Testament.

The reader is helped through new texts (including The Gospels of Thomas, Mary, Truth, The Prayer of the Apostle Paul, the Odes of Solomon, and the Acts of Paul and Thecla) by a guide to reading the material and making sense of its chronological and thematic order. The reader is encouraged to read thoughtfully taking into account historical contexts. It is important to give thought also to who wrote each text and why. So it is a good book for personal reflection.

Expect to be surprised about the common material found in the old and the new, but most of all be excited about the the totally unique concepts and messages that we did not see in the traditional text. This is a book that provokes feelings and forces the reader to think about the nature of God, of Jesus’ mission and develops positive attitudes about the gift of learning we have in front of us.

Paul Inglis, 2nd November 2017.

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PCNQ does fellowship and discussion

Today’s gathering of PCNQ members at New Farm served two purposes – an opportunity for fellowship by progressive Christians and a chance to talk about the impact on each of us of the seminars led by Hal Taussig and Michael Morwood. Some people came because they missed the seminars and had heard about how good they were. So we were able to give them a taste of the topics. 

As this gathering came soon after several of our group attended the (New) Reformation Dinner at Geebung, the discussion also included reflections on what was a very interesting event.

PCNQ plans to have regular fellowship/discussion mornings (with great morning teas) to respond to the growing interest in conversations, literature, and developments in progressive Christianity. Also on their agenda is a desire to bring together all the progressive Christian groups of South East Queensland in an informal network of mutual support.

Watch out for future developments from this enthusiastic group by following this blog or the PCNQ FaceBook page – https://www.facebook.com/pcnqld/

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Reflecting on a very successful seven seminars

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As we look back over the last fortnight and the successful running of seven seminars in New Farm, Redcliffe, Buderim, Fortitude Valley and Caloundra, it is very pleasing to report that each seminar was unique and interesting and brought positive feedback.

Thank you to the team at PCNQ and each of the Explorers Groups that mounted the seminars. Thank you also to the hosts who billeted the speakers and kept our costs down.

It was a great challenge to offer two notable exponents of progressive Christianity, both organisationally and economically, but in the end it was worth it.

Professor Hal Taussig was starting a Common Dreams on the Road series in several States after doing the same in New Zealand as a build up to next years Common Dreams Conference in Sydney. Book sales and orders, especially for his A New New Testament were greater than we anticipated. Watch for a review of this book soon. We brought Michael Morwood from Perth after the incredibly good feedback we had about his presentations at Common Dreams 4 in Brisbane last year. Once again he achieved a very high standard of teaching and discussion. As organisers we were impressed with the way the two speakers who had never met set to work to integrate around common themes.

The PCNQ has resolved to continue meeting monthly at New Farm as a fellowship and discussion group. Watch for more news about this and for events at other Explorers groups.

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The last words – Harry T. Cook’s final essay

Testament by Harry T. Cook

10/11/17

NOTE: Harry T. Cook died Monday, October 9, 2017, following a three-year battle with prostate cancer. He wrote this essay in advance, anticipating a time when his disease would force him to retire. In fact, he published his last essay just three days before his death. You can read his obituary in the Detroit Free Press.

Circumstances dictate that this essay is to be the last in a series that began in April 2005 and now ends with this post. The magic of the Internet has garnered for these essays an international readership and response that has both surprised and pleased me.

The Readers Write feature that has followed each essay has been the best part as consumers of my prose have responded with critiques, complaints, praise and anger — just as it should have been.

Readers whom I did not know before the series began and have never yet met in person have become friends. They live in Australia, New Zealand, Great Britain, South Africa, France, across Canada and in most of the United States. Their company I shall miss very much.

I have entitled this essay “Testament” because that is precisely how I mean it to be taken. The disease with which I was diagnosed within a week of my 75th birthday has come to call with the message that I am now on a path that will slow me down sufficiently that I could not do my work with the effort I insist on putting into it. As one who has always thought he wanted to quit while he was ahead, I am doing just that. Also, I have promises to keep with not quite as many miles as I hoped in which to keep them.

Meanwhile, I leave you with these somewhat random thoughts:

+ Love the English language and use it with respect and care. None of us is Shakespeare redivivus. Winston Churchill, H.L. Mencken and Graham Greene still stand alone with their Firsts in English composition. They should be our standard.

+ A question — and, indeed, its formulation — is likely to be more rewarding than straining to produce a quick answer. Inquiry, research and hypotheses tend to invite more thorough thoughtfulness — a supreme value in human relationships at any level. If you have never read the work of the late philosopher Richard Rorty and his take on what he termed “contingency,” now would be as good a time as any to do so.

+ Beware the politician who runs for office with an index finger pointed at those of an identifiable nationality or ethnic group whilst blaming the woes of the nation on them. Jews were long victims of such an evil, African Americans and Native Americans, as well. Mexicans and Muslims in recent times became targets of such calumny. Who needs a reprise of Nazism?

+ Resist the claims of absolute truth made by those who march under various religious banners. No one can possibly know what any possible deity wants or wills. Likewise, no one can encompass the whole truth about anything.

+ Conserve Earth, her atmosphere, her waterways and seas, her land, her creatures as good stewards would estates entrusted to their care and protection. One can lick away on an ice cream cone only so long before it disappears.

+ Help society understand that punitive incarceration in and of itself is cruel and unusual punishment. Justice is not served by putting people behind bars in violent environments. In the same spirit, help society understand that capital punishment is legalized murder, collective vengeance under the guise of doing justice.

+ Give all you can to encourage compassion for women who struggle to retain control of their own bodies where unwanted or dangerous pregnancies are concerned. Tell the anti-abortion zealots that, if they oppose the practice, they should take care not to submit to it.

+ At least once a year, listen to all six of J.S. Bach’s Brandenburg Concerti (BWV 1046-1051) and overture to Mozart’s The Marriage of Figaro (K. 492) as well as his Symphony No. 41, (K. 551), the Jupiter. Each one of them is guaranteed to bestow upon the listener both joy and profundity, mercifully tuning out the mindless cacophony that presses in on every side.

+ Above all, follow the wisdom offered by Hillel the Great more than two millennia ago: “What you hate, do not do to another.” The great sage must have known that such behavior as a habit runs contrary to nature. Also he must have believed that humankind could outdo nature. William Faulkner in his speech accepting the 1949 Nobel Prize in literature appeared to have shared Hillel’s optimism: I believe that man will not merely endure: he will prevail. He is immortal, not because he alone among creatures has an inexhaustible voice, but because he has a soul, a spirit capable of compassion and sacrifice and endurance. As a dear bishop friend was wont to say, “May it be so.”

Now an important credit: Susan Marie Chevalier, my loyal and loving wife of almost 38 years, made these essays not only possible but readable by crowding into her busy work schedule their editing and design.

Finally, this last flourish of defiance, taking the closing lines of Alfred Lord Tennyson’s Ulysses as my own valedictory:

We are not now that strength which in old days

Moved earth and heaven, that which we are, we are, —

One equal temper of heroic hearts,

Made weak by time and fate, but strong in will

To strive, to seek, to find, and not to yield.

 

 

Copyright 2017 Harry T. Cook. All rights reserved. This article may not be used or reproduced without proper credit.

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Join Everald Compton’s Celebration of 500 years since the Reformation

Aspley Uniting Church has taken up the suggestion of our good friend, philanthropist and church elder, Everald Compton to mark the occasion of the 500th anniversary of Luther’s declaration to the Church that big changes were essential for it to survive, with a dinner at which the Heads of Churches will briefly outline what the Reformation means to the Church today and tomorrow.

Like many insider observers, Everald recognizes that the time is right for a New Reformation, one that will re-instate the integrity and authenticity of the institutional Church as a pivotal player in our nation’s destiny. People of goodwill and commitment to the future church will gather for this event, which marks the beginning of a project that will evolve in the months ahead.

Robyn and I are keen to be there and participate in the development of this initiative. Everald has asked me to extend this invitation to subscribers to the UCFORUM of which he is one. I hope you will give this serious thought. Instead of RSVPing as advised in the Invitation below, please respond directly to Everald at 0407 721710 or by email here.

Rev. Sandra Jebb

ASPLEY UNITING CHURCH

is pleased to invite you to attend our REFORMATION DINNER

at GEEBUNG RSL CLUB  Newman Road, Geebung

on

TUESDAY, 31 OCTOBER, 2017 at 6.30pm for 7.00pm

to celebrate the 500th Anniversary of Martin Luther nailing his 95 Theses on the door of Wittenberg Cathedral.

Archbishop Mark Coleridge, Archbishop Phillip Aspinall and Moderator David Baker will speak on the meaning of the Reformation today.

There will be a charge of 50 dollars per person for food and drinks.

Any surplus funds will be donated to

“Aspley Caring Through Service” (ACTS)

our outreach program to people in need.

Please RSVP by email to – minister@aspleyuc.org.au

Or Phone the Church office 3263 9275.

Arrangements for payment will be advised

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Seminars update

Michael Morwood led an enthusiastic crowd from the Sunshine Coast and hinterland at our first seminar in the current series. Yesterday’s event at Caloundra Uniting Church focussed on Putting Exploration into Practice. Michael’s brilliant talent as a speaker and discussion facilitator was on show.

Exploring how we think and talk about “the mystery in which the universe is bathed”, the discussion picked up on much of the wonderful material that Michael introduced to the Common Dreams Conference in Brisbane in 2016 and delved deeply into our understandings of a progressive and relevant faith.

Great crowd – great event! Congratulations to the Caloundra Explorers.

The program continues over the next two weeks:

Monday 2nd October – 6.30 to 8.30pm – Redcliffe – Michael Morwood “Articulating a 21st century Christian Spirituality”.

Wednesday 4th October – from 7pm – Holy Trinity Church, Fortitude Valley – Michael Morwood “God and Jesus through a 21st Century Lens”.

Saturday 7th October – 9am to 3.30pm – Merthyr Uniting Church, New Farm – Hal Taussig and Michael Morwood – “Christianity, 1st Century, Now, and in the Future”

Monday 9th October – 6pm – Buderim Tavern, Buderim – Hal Taussig – “Breaking Bread, Breaking Rules”.

Tuesday 10th October – from 7pm – Holy Trinity Church, Fortitude Valley – Hal Taussig – “What’s in and what’s out: Canon/Extra Canon/A New New Testament”

Bookings: If you have yet to book a place at one of these sessions please send an email to psinglis@westnet.com.au as soon as possible, and I will help you to negotiate the booking process.

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Registration for Morwood/Taussig Seminar at New Farm

REGISTRATION FORM

Merthyr Explorers and Progressive Christian Network Qld present:

 Christianity – 1st Century …. 21st Century …. what is the future?

7th October 2017       9 am to 3:30 pm

Merthyr Rd Uniting Church, 52 Merthyr Rd, New Farm

 Cost: $50 including morning tea

BYO lunch or order for $15 per person – pay on the day

Name: ____________________________________________________________________________________

Email: ____________________________________________________________________________________

Phone: ______________________________Dietary requirements_____________________________

(  ) Payment Enclosed for _____­­­____ registrations: $___________     (cheques or money orders made out to Progressive  Christian Network Qld)

(  ) Payment for __________ registrations of $ ___________ has been paid by bank transfer (please post or email registration information)

BSB: 638010     Acct no: 14431629

Acct name: Progressive Christianity Network Qld

Reference: Please use your surname as on this form as the reference.

Name/s of others for whom registration is being paid

Post registration to: PCNQ, PO Box 374 New Farm Q 4005

Or email to:  drgarn@bigpond.net.au

Enquiries: 0409 498 403

Registration closing date: Wed 4th October

I am planning to purchase catered lunch          Yes      No

Transport and Parking:

Small amount of off-street parking, plenty of on-street parking (no parking meters).

 

Bus route 196, Stop 13 (outside Venue). Bus leaves from Cultural Centre, outside City Hall in Adelaide St and in Brunswick St, Fortitude Valley.

 

Our guest speakers:

Professor Hal Taussig from USA

Michael Morwood from Western Australia

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Redcliffe seminar with Michael Morwood

Articulating a 21st Century Christian Spirituality

The Redcliffe Explorers Group has pleasure in inviting you to this talk by well-known Progressive Christian

Michael Morwood

Michael regularly lectures and conducts retreats and workshops in Australia, USA, Canada, Ireland and England on themes such as Re-Shaping Christian Thought and Imagination; Praying a New Story; Contemporary Christian Spirituality and Questions of Faith for Modern Christians. A retired Catholic priest, he has authored a number of international best-selling books, and was voted ’most popular speaker’ at the 4th International Common Dreams Conference in Brisbane last year.

Monday evening 2 October 2017 6:30 – 8:30 p.m.

Azure Blue Retirement Centre Common Room

91 Anzac Ave Redcliffe 4019

Cost: $5 (payable at the door)

Note: security gates are open between 6:30 and 6:55 p.m.

Please register by calling Ian Brown on 3284 3688 or 0419 513 723 or email Ian Brown

*This session has been subsidized by the Redcliffe Explorers to enable a reduced fee.

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Buderim Event with Hal Taussig

Breaking Rules Breaking Bread

Hal Taussig

Professor Hal Taussig is one of the leading theologians of the late 20th and early 21st centuries. Hal has recently retired as Visiting Professor of New Testament at Union Theological Seminary, New York where he taught masters & doctoral level studies. He is Professor of Early Christianity at the Reconstructionist Rabbinical College in Philadelphia. Hal is co-chair of the Society of Biblical Literature’s Consultation on Greco-Roman meals, & on the steering committees of SBL’s Seminar on Modern Theories & Ancient Myths of Christian Origins.
Professor Taussig is a foundation fellow of the Westar Institute & participated in that Institute’s celebrated Jesus Seminar.
Among his 14 published books are A New New Testament: A Bible for the 21stCentury & Newly Discovered Texts (2013); A New Spiritual Home: Progressive Christianity at the Grass Roots (2006); & Re-imagining Life Together in America: A New Gospel of Community (2002).

A meal and conversation with Professor Hal Taussig

Monday October 9th, 6pm Buderim Tavern
81 Burnett St. Buderim $40 for dinner and talk (3 options for mains, plus dessert and tea/coffee) or $15 for the talk only.

Meal tickets available until midnight Friday October 6th.

Bookings essential: https://www.trybooking.com/RXTR

Talk only tickets can be purchased at the door.

Enquiries: Deborah Bird 0404 073 306 deborahtbird@gmail.com

A Common Dreams on the Road event – more information at
www.commondreams.org.au/index.php/events

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Bursary Applications for students of theology in 2018 close 30th October

UCFORUM and Fresh Steps in Faith Pty Ltd Bursaries

We have posted application forms and other material to students who expressed interest in receiving assistance with their study expenses at Trinity Theological College in Brisbane in 2018.

It is not too late to make an application. Closing date is 30th October 2017 and successful applicants will be advised after 30th November 2017.

Application forms are available from Dr Paul Inglis

We are pleased with the amount of interest in this offer of up to $5000 for graduate studies and up to $500 for short courses.

We also welcome expressions of interest for grants in 2019. We will advise these people when applications can be made formally.

The condition for receiving assistance is the provision of a short essay: “My Response to progressive Christianity”

Important Note: The personal position of the applicant in favour or against arguments presented in the field of progressive Christianity is welcome and will not be used as a determinant of acceptance for a bursary. The award will be based on evidence of understanding. The purpose of the awards is to equip more students to have an awareness of the growing interest within many congregations of critical scholarship in the field of progressive Christianity.

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Recommended: Two books on God

  1. “A History of God” by Karen Armstrong, author of “The Case for God”
  2. “God’s Human Future: the struggle to define theology today” by David Galston

1. A History of God

Karen Armstrong is one of the world’s leading commentators on religious affairs. She spent years as a Roman Catholic nun in the 1960s, but then left her teaching order in 1969 to read English at St Anne’s College, Oxford. In 1982, she became a fulltime writer and broadcaster. She is a best-selling author of over 15 books. An accomplished writer and passionate campaigner for religious liberty, Armstrong has addressed members of the United States Congress and the Senate, has participated in the World Economic Forum, and in 2005, was appointed by Kofi Annan to take part in the United Nations initiative ‘The Alliance of Civilisations’. In 2008 she was awarded the Franklin J Roosevelt Four Freedoms Medal for her work on religious liberty.

“Indeed, our current secularism is an entirely new experiment, unprecedented in human history. We have yet to see how it will work. It is also true to say that our Western liberal humanism is not something that comes naturally to us; like an appreciation of art and poetry, it has to be cultivated. Humanism is itself a religion without God – not all religions, of course are theistic. Our ethical secular ideal has its own disciplines of mind and heart and gives people the means of finding faith in the ultimate meaning of human life that were once provided by the more conventional religions” (Armstrong)

Her description of the 4000 year history of God from Abraham to the present day makes for easy and interesting reading and challenges at all points. She is both reverent and curious and ultimately discusses the question: Does God have a future? Which is the subject of our next text ….. This is a big book but held my interest all the way.

 

  1. God’s Human Future

David Galston is a University Chaplain and Adjunct Professor of Philosophy at Brock University in St Catharines, Ontario, Academic Director at Westar Institute, a regular speaker at the Quest Learning Centre, and academic adviser to the SnowStar Institute in Canada. He is the author of Embracing the Human Jesus: a wisdom path for contemporary Christianity (2012) and Archives and the Event of God: the impact of Michael Foucault on Philosophical Theology (2012).

“The Bible holds uncommon authority in Western history and everyone presumably needs to know at least a little bit about it for no other reason than to appreciate great Western literature like Shakespeare. Still, once the surface is scratched, it turns out that underneath the cultural level basic knowledge about the Bible is piecemeal, even among the well-educated and, more surprisingly, especially among Bible fundamentalists. Before it is possible to talk about God and the western tradition of theology, the presupposition of that tradition, which is the Bible and its authority, must be encountered. It is important to know all that we commonly do not know about the Bible.” (Galston)

One of the great strengths of this work is the careful way in which it explains how we got here and where the current state of our thinking is likely to take us. As history it is a very different view of theology from that taught in most mainstream colleges. It is great reading for the sceptical and the progressive thinker. Galston managed to cheer me on rather than paint the depressing picture of human futures. There is a level of liberation in this book that justifies reading and re-reading it.

“We call something that is challenging, playful, and creative a work of art. In religion, we call it a parable. As a theology we can call it one of joy.” (Galston)

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Seminars in SE Queensland

Hal Taussig and Michael Morwood

The following program is now confirmed:

Saturday 30th September – Michael Morwood full day program at Caloundra Uniting Church For details – contact John Everall

Monday 2nd October – Michael Morwood evening program at Redcliffe Azure Blue (UCA Village). For details – contact Ian Brown

Wednesday 4th October – Michael Morwood evening program at Holy Trinity Church, Fortitude Valley – contact Steven Ogden

Saturday 7th October – combined one day program with Hal Taussig and Michael Morwood at New Farm (Merthyr Road Uniting Church)  [See next post for details] – contact Desley Garnett 

Monday 9th October – Hal Taussig evening program at Sunshine Coast.                                    For details – contact Deborah Bird

Tuesday 10th  October – Hal Taussig evening program at Holy Trinity Church, Fortitude Valley   For details – contact Steven Ogden

We are currently identifying transport, accommodation, cultural and hospitality opportunities for Hal and Michael.

Watch for further updates on this program.

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Diary marker: 7th October at New Farm.

“Christianity .….

1st Century…..
Now…..
In the future”

Speakers:

Prof Hal Taussig,

Bio – Hal Taussig has just retired from a seventeen year tenure as professor of New testament and Early Christianity at Union Theological Seminary in the City of New York where his teaching ranged widely through the New Testament and recent new documents discovered from the Christ communities of the first and second centuries. Continue reading

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Recommended reading – The Book of Common Prayer: a biography

by Alan Jacobs – Distinguished Professor of the Humanities in the Honors Program at Baylor University.

Publisher: Princeton.

I found this little text in a book shop in rural Queensland! It is a gem that tells the full story of the evolution of the Anglican Book of Common Prayer.

The BCP has had an enormous influence on the evolution of church, prayer, doctrine and church and national politics in most post reformation churches.

The book’s chief maker, Thomas Cranmer, created it as the authoritative manual of Christian worship throughout England. It has been the focus of celebrations, protest and even jail terms.

Many forms have been developed to serve English speaking nations, wherever the British Empire extended its arms.

“From pious aspirations to ruthless politics, and from bonfires of hated communion rails to the Star Wars prayer, the history of the Book of Common Prayer, in Alan Jacob’s hands, is both an education and a bright panorama. I can hardly remember another read so swift yet at the same time so helpful.” Sarah Ruden, author of  Paul Among the People: The Apostle Reinterpreted and Reimagined in His Won Time.

Few texts have had as much influence on the language, culture and religious life of English-speaking nations as the Book of Common Prayer. Alan Jacobs masterfully distills its history with a poetic touch that is at once scholarly, reverential, and highly engaging. There is no better introduction or guide to the Book of Common Prayer than this one.” Carlos Eire, author of A Very Brief History of Eternity.

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Common Dreams preparing for Sydney in July 2019….

Common Dreams on the Road 2017 …. coming your way (perhaps!) soon:
You will be interested to know that Common Dreams has arranged for Professor Hal Taussig, one of the leading theologians of the late 20th & early 21st centuries, to tour Australia & New Zealand in October & November this year under the Common Dreams on the Road banner.

Hal has recently retired as Professor of New Testament at Union Theological Seminary where from 1998 he taught masters & doctoral level studies. He is also Professor of Early Christianity at the Reconstructionist Rabbinical College in Philadelphia. He has also retired from 30+ years as a United Methodist pastor & now is specially assigned by his bishop as a consultant to local congregations. Hal is co-chair of the Society of Biblical Literature’s Consultation on Greco-Roman meals, & on the steering committees of SBL’s Seminar on Modern Theories & Ancient Myths of Christian Origins and the Greco-Roman Meals Consultation.

Professor Taussig is a foundation fellow of the Westar Institute & participated in that Institute’s celebrated Jesus Seminar. He is currently co-chair of Westar’s Christianity Seminar. Among his 14 published books are A New New Testament: A Bible for the 21st Century & Newly Discovered Texts (2013); A New Spiritual Home: Progressive Christianity at the Grass Roots (2006); & Re-imagining Life Together in America: A New Gospel of Community (2002).
While in Australia Hal will visit SE Queensland, Sydney, Perth, Albany/Denmark, & Melbourne. The New Zealand segment includes events in Auckland & Wellington and at the Sea of Faith conference. Details of the dates he will be in each centre & the local contacts for enquiries are:
SE Queensland: 5 – 11 October. Contact Paul Inglis, psinglis@westnet.com.au
Sydney: 11 – 18 October. Contact, Margaret Mayman, m.mayman@gmail.com
Perth & Esperance: 18 – 25 October. Perth contact Richard Smith, richbert@it.net.au . Esperance Contact Elizabeth Burns, elizabeth.burns@bigpond.com
Melbourne: 25 – 29 October. Contact info@pcnvictoria.org.au or (03) 9571 4575
Auckland: 29 October – 2 November. Contact Glynn Cardy, glynn@stlukes.org.nz
Wellington: 3 – 5 November. Contact Susan Jones, minister@standrews.org.nz
Sea of Faith: 6 – 7 November. Contact Adrian Skelton, adrian.skelton@gmail.com

Don’t miss the opportunity to hear this remarkable progressive thinker & speaker.

Common Dreams 2019

This is long range advice that the fifth Common Dreams conference will be held in Sydney on either 4 – 7 July or 11 – 14 July (the exact dates will be determined when the availability of the venue is negotiated). Matthew Fox has been booked as the distinguished international keynote speaker. Matthew is a well-known writer & inspired speaker with at least 30 books to his credit. Formerly a member of the Dominican Order within the Roman Catholic Church, he incurred the ire of the then Cardinal Ratzinger which led to his eventual expulsion from the Catholic Church after which he became a member of the Episcopal Church. Fox was an early and influential exponent of a movement that came to be known as Creation Spirituality. The movement draws inspiration from (though diverges doctrinally from) the mystical philosophies of such medieval Catholic visionaries as Hildegard of Bingen, Thomas Aquinas, Saint Francis of Assisi, Julian of Norwich, Dante Alighieri, Meister Eckhart and Nicholas of Cusa, as well as the wisdom traditions of Christian scriptures. Creation Spirituality is also strongly aligned with ecological and environmental movements of the late 20th century and embraces numerous spiritual traditions around the world, including Buddhism, Judaism, Sufism, and Native American spirituality, with a focus on “deep ecumenism”.

Make a note in your diary & plan to attend what will prove to be another exciting & stimulating gathering of progressives featuring leading international, Australian, & New Zealand speakers & workshop leaders.

Dick Carter, Melbourne.

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Reflection from Noel Preston: 50 year evolution of his perspective

Congratulations to Noel and others who are celebrating 50 years since their ordination. A great opportunity to look back on the influences upon his life and the development of his current progressive thinking. A good read giving insights into local and international developments that helped produce new thinking.

NOEL PRESTON REFLECTS

A SHORT PROLOGUE: THESE FIFTY YEARS (1967 – 2017)

 2017  marks many anniversaries.

 Fifty years ago, in 1967, the seeds of the turbulent sixties were coming to fruition. Multi-factors  triggered these social changes: the gross mistake of military incursion in Vietnam,  the sexual revolution, the civil rights struggle in the USA or the major shifts in academic debates which even made respectable the idea that “God Is Dead”. Late in 1967 on December 3, an amazing medical landmark was reached – the first human heart transplant was performed by the South African surgeon, Dr Christiaan Barnard. It was around the same time that Australia’s Prime Minister, Harold Holt, disappeared in the surf at Portsea, Victoria. As citizens we followed the grisly search on our black and white TVs. Earlier in the year a more grotesque demise was the hanging of Ronald Ryan in the dawn of February 3 at Melbourne’s Pentridge Gaol. Thankfully, Ryan’s execution was the last such capital punishment in Australia. There are other milestones from 1967: for instance, the Seekers were Australians of the Year and Gough Whitlam became Leader of the Federal Labour Party. Most momentous of anniversaries  in Australia was the overwhelming vote of Australians  on May 27, 1967, which opened the way for a constitutional change, resulting  finally in the inclusion  of  First Australians in the population count and granting the  Commonwealth power to legislate on behalf of indigenous Australians.

Another anniversary of major historical significance to the Western World is marked for All Saints’ Day in 2017. Then,  it will 500 years since Martin Luther nailed his 95 Theses to the  door of the Castle church in Wittenberg, initiating a Reformation which, following the Renaissance,  transformed  Western culture and  the shape of Christendom.  Luther’s action and subsequent events crossed a threshold toward the movement historians now call modernity. It was a protest  congruent with the mood of rising nationalism and the emerging philosophical emphasis on the rights of the individual. Some might argue in this “semi-millenium” that 2017 should be celebrated as the death of Protestantism. Others might prefer to understand the present era  as a departure point for the Christian churches of  Protestantism to be revived beyond the recognition of  founders,  Luther, Calvin, Knox and Wesley. From my  perspective, I am convinced that I have lived through the death of the Protestant movement which can be traced back to Luther’s actions and the revolt against Rome which spread across northern Europe.   In multicultural societies like Australia, those who represent religion, as well as those who wish to find an authentic spirituality, must now make their way in a society dominated by secularism and post-modern cultural manifestations where science and its technological offspring shape the way we live and, to a great extent, what we believe.

Continue reading

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Progressives tell of their re-think on faith

An unsolicited viewpoint:

Hello, I’m sitting with my wife, Debbie, in our living room here in Pakse, Laos, reading through various websites on Progressive Christianity. I’m looking for a group/community to become part of, as it has been a challenge being a Progressive Christian for the past 3 years.

We’re from Perth and volunteer with Australian Volunteers in S.E. Asia. Formerly missionaries for 11 years and pastor I have now studied, listened and read too much about the origins of my faith to be able to return to what I believed before. As a result it has been a somewhat lonely journey with a few “heretic” accusations from some of our mostly Evangelical friendship base.

I have written a story of my changes in a blog, www.changedbeliefs.blogspot.com

Any way would be interested to join your group.

Cheers

Albert Gentleman

Rural Development Advisor
Program Consultant
English Teacher
Pakse, Laos
+856 020 55099593
Skype: adgentle

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Its time for a free vote in parliament

Media Release from A Progressive Christian Voice (Australia)

1st August 2017

Progressive Christians Welcome Move Towards Free Vote on Marriage Equality

President of A  Progressive Christian Voice (Australia) (APCVA), Dean Peter Catt, has welcomed the call by LNP members of Parliament for a free vote on Marriage Equality.
‘This vote is long overdue’, Dr Catt said.
‘Most Australians are in favour of marriage equality.
‘This includes the majority of Christians.
‘A free vote should happen as soon as possible as it makes no sense to withhold marriage from
sexuality and gender diverse people any longer.
‘The time is here and all we need is for the politicians to step up to the plate and do what they are there to do,’ Dr Catt said.
Dr Catt is available for interview on phone … 0404 052 494

For a link to APCV news:

Progressive Christians Welcome Move Towards Free Vote on Marriage Equality

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Small is good

Robyn and I are on a seven week caravan tour of Central and Far North Queensland. We are intentionally visiting ‘small’ Uniting and Anglican churches because of our wonderful experience at Dayboro. We have not been disappointed. They usually demonstrate:

  • great commitment by the whole congregation
  • closeness to their communities
  • a desire to maintain the pioneering spirit of their founders
  • people who are living out the challenging life of the outback or small towns
  • wonderfully friendly and great conversationalists
  • morning teas to die for!

Today was no exception as we dropped into the service at St Mark’s Yungaburra, the smallest church on the Atherton Tableland, built in 1912 and determined to be here in another 100 years.

The conversations resonated with our own experiences, but they had more to tell us than we expected. The church in the Far North was founded in the boom years of gold, copper and tin in the late 19th Century and that boom had busted by 1910. Their survival can be attributed to a level of determination we long for today. In the case of St Mark’s the Bush Brotherhood were the drivers of the Jesus train through the Outback and this little church was one of their biggest supporters.

Best of all, for us, was the standard of preaching that raised important and critical questions about our following of the Jesus paradigm. We will have recorded seven of these experiences by the time we finish this tour. Go small churches…!

Paul Inglis, 6th August 2017.

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Book review: Christianity after Religion

The end of church and the birth of a new spiritual awakening

Diana Butler Bass

What is behind the great changes that are replacing traditional forms of faith with new ethical and areligious choices? Diana Butler Bass argues that we are at a critical stage in a completely new spiritual awakening and a wholly new kind of post-religious faith

This is a hope filled engagement with changes that are creating a fresh and authentic way of faith that stays true to the real message of Jesus.

In her typically provocative, well-informed and inspiring way Diana provides a range of essential questions, great insights and wise counsel about the future. She sees a new ‘Age of the Spirit’ dawning which brings both fear and hope. Her critical point is that faithful people should intentionally engage with the emerging issues and be part of the reform, renewal and re-imagination of traditions so that they make sense to contemporary people.

The trend to being multi-religious in outlook reflects the considered ‘choices’ that are replacing unquestioning ‘obligation’ and conformity. at the same time, more people consider themselves spiritual than religious. Many are dissatisfied with institutional religion and want to connect with with God , their neighbourhood and life in a more considered and personal way.

The resemblance of many denominations to corporations that have dominated life for the last century gives the impression of selling a ‘product’. This is a tough spiritual climate for them. Public trust in religious institutions has dropped dramatically in the last decade. Young people are leaving evangelical Christianity in droves. This is an age of choice. Diana sees this discontent as a gift. It is one short step from creating a better way of life, a better society, and a better world. Discontent reflects a longing for a better sort of Christianity, one that embodies Jesus’s teaching and life in a way that makes a real difference in the world. This calls for a return to pre-creedal church while calling for a more responsive and relevant church.

This ‘ great awakening’ is a call to human connectedness, economic equality, democracy, love of creation and spirituality. We need religion imbued with the spirit of shared humanity and hope, not religions that divide and further fracture the future.

Diana gives the last word to Dietrich Bonhoeffer whose prophetic voice from the mid-twentieth century offers:

There is a need for spiritual vitality. What protection is there against the danger of organisation? …. our relationship to God [is] not a religious relationship to a Supreme Being, absolute in power and goodness, which is a spurious conception of transcendence, but a new life for others, through participation in the Being of God. (Letters and Papers from Prison)

This review has not done justice to a wonderful book. There is much more that could be said about it. The reader will soon find that out. It is an important text and one which Brian McLaren expects and hopes will be the must-read church book for years to come.

Paul Inglis, July 2017

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Caloundra Explorers: August ‘Gathering’ – all welcome

CALOUNDRA EXPLORERS GROUP

              GATHERING    5pm.  – Sunday 20th AUGUST 2017

“WHAT IS THE FUTURE OF THE CHURCH AND RELIGION?”

How religious will the World be in 2050?

           V S      

 

 

 

 

Background: All around us rapid change is taking place.  How does the Church cope with all that is happening?   Is religion still evolving in the midst of this change or is it phasing out?        And, in the midst of this rapid change, the population of our World is increasing dramatically.

The number of Australians stating “no religion” in the Census has been increasing and now stands at 29.6%.     Is our society predominately secular and materialistic?

Does religion have a future in a Secular Age!!!

Our Leader this Gathering is Rev. Kevin Bachler: Kevin looks at this stark statistic and brings us into the reality of our current church trends.  We will be invited to explore the potential for us, that is, a group of broadly progressive, and certainly spiritual people.   We are part of that census statistic shown as “religious”.      What issues within our community will respond to the influence of these seemingly inescapable pressures accelerating around us.       “What future for religion – we ask?”       “And we discuss !”

YOUR  INVITATION.

Join with the Explorers and regional “Friends of the Explorers” as we meet at 5pm for our 20th August “Gathering” with a byo light meal and ‘progressive’ liturgy.  Explorers’ “Gatherings” maintain a safe environment and all views are respected. We encourage stimulating discussion and support each other on our individual “exploring journeys”.

Contact:  John Everall                            P: 0408624570  E: jjeverall@bigpond.com

                  Rev. Kevin Bachler               P. 5492 3420      E: kbachler@bigpond.net.au

                 Margaret Landbeck              P: 5438 2789    E: margaret.landbeck@bigpond.com

Where   :   Caloundra Uniting Church Hall           56 Queen Street    Caloundra.

  

A Faith And the Modern Era series                           

 

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Invitation to a book launch

‘IMAGINING THE CHURCH AS AN OPEN SPACE OF FREEDOM’

Book Launch

@ Holy Trinity

After the 6:00 pm Evensong at Holy Trinity Fortitude Valley on 20 August, join Trinity’s special guest, The Very Reverend Professor Martyn Percy

for the launch of The Reverend Dr Steven  Ogden’s  latest book

The Church, Authority and Foucault”.

Fork dinner to follow proudly sponsored by Holy Trinity’s Hospitality & Arts Consortium.

Please assist with catering: RSVP by Tuesday 15 August to admin@trinityvalley.org.au

or leave a voice message on (07) 3852 1635.

Sunday 20 August, 6 pm

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Coming seminars: an update

 

Many of our associated groups are preparing for the visit of Michael Morwood and Hal Taussig.

The dates and locations are still being settled on, and possibly more will emerge. We still have dates available for other venues. This is the picture to date:

 

Professor Hall Taussig:

Arrives in Brisbane – 5th October

7th October – Merthyr Uniting Church, New Farm – all day

9th October – St Marks Anglican Church – evening

10th October – Holy Trinity Anglican Church Fortitude Valley, Brisbane – evening

Departs Brisbane – 11th October

Michael Morwood:

Arrives Brisbane – to be confirmed

30th September – Caloundra Explorers (Uniting Church) – all day

2nd October – Redcliffe Explorers (Uniting Church) – at Azure Blue Residential – evening

4th October – Holy Trinity Anglican Church, Fortitude Valley, Brisbane – evening

7th October – Merthyr Uniting Church, New Farm – all day.

Departs Brisbane – to be confirmed.

Enquiries: Paul Inglis

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Muslims against terrorism – a presentation

From – Renee Hills, Brisbane Unitarian Universalist Fellowship.

“The Queensland Iman of the Ahmadiyya Muslim Association, Ahmed Nadeem will be presenting an ‘Introduction to Ahmadiyyat -True Islam and removing misconceptions’ during the Brisbane Unitarian Universalist Fellowship service this Sunday, 23rd July.  Ahmed Nadeem is Iman at a mosque at Jimboomba, Logan City.

The Ahmadiyya Muslim community is a a sect of Islam that rejects terrorism and violence of any kind. Members practice loyalty to the government of the country in which they are living and regularly undertake community service. For example during the March floods 50 members of the Logan Ahmadiyya Muslim Community joined the ‘Mud Army’ to help cleanup after Cyclone Debbie flooding in the Logan area.

Go to: Muslims help the Mud Army in Brisbane

The sect is ostracized and persecuted by other Muslims in many countries. There are approximately 4000 members living in Australia, many from Pakistan, with mosques in Queensland, Sydney, Melbourne and Adelaide.

Ahmadiyya Public Relations spokesperson Ibraheem Malik said:

‘Thank you so much for giving us the opportunity to present the True Islam – which is just Peace, Love & Respect to all Humanity. We all have to stand up for any kind of evil and support goodness. Together we will be stronger & fight the evil and the people who tries to divide society for their personal gains.”

Please join us in welcoming members of this community to our Fellowship and feel free to invite other interested members of your networks to hear this presentation.

We meet at Brisbane Theosophical Society Rooms, 355 Wickham Terrace, Spring Hill at 10 am.”

Enquiries: Renee Hills

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Getting ready for our notable visitors – an update

Coming in just over two months time – Hal Taussig and Michael Morwood

The picture is starting to become clearer about the location and times for seminars in South East Queensland for Hal Taussig (left) and Michael Morwood (below).

 

 

 

 

 

 

 

Confirmed venues dates and times:

Michael Morwood

Caloundra Uniting Church Saturday 30 September – full day

Redcliffe Monday 2 October – 6.30pm – 8.30pm

Holy Trinity Fortitude Valley –– Wednesday 4 October – 7.30pm – 9.30pm

New Farm, Brisbane – Merthyr Road Uniting Church – Saturday 7th October – all day

(Subject to changes and additional venues)

Hal Taussig –

St Marks Buderim  to be advised

New Farm – Merthyr Road Uniting Church – Saturday 7th October – all day

Holy Trinity Fortitude Valley – Tuesday 10th October – 7.30pm – 9.30pm.

(Subject to changes and additional venues)

Note: The seminar on 7th October will include Michael and Hal in a series of presentations. More details on location of venues, all topics, ticket prices, programs and other details will be available soon.

Other groups wanting to engage either speaker at their venue should contact Paul Inglis as soon as possible.

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Opinion: ‘Grantchester’ and moral choices

Some recent commentary on the ABC TV program Grantchester has prompted us to post this opinion piece. Perhaps you have been watching this program. For Rodney Eivers it has been more than just a story….

I recently watched the final   episode of the television series, Grantchester (ABC TV)

[Incidently this program comes from the pen of James Runcie, son of a former Archbishop of Canterbury.]

I deliberately minimise my television viewing except for some ABC news and documentary programmes but usually because certain “family” nights occur at the weekends I have come to sit back and enjoy what generally turns out to be one or two British crime shoes on ABC TV.

I don’t pick and choose. Thus it came about that a recent show which I could not avoid turned out to be the series “Grantchester.” This features an Anglican clergyman who strikes up a friendship with a police detective. As usual with just about all popular TV shows there is a love theme with sexual tension running in the back ground.

So I continued to watch episodes of this show each week enjoying the story at face value. As time went on, though, I got caught up in the moral questions it raises.  The writers certainly know their Christian church culture, especially within the Church of England environment. The preaching is intelligent and related to the  struggles for human nature in being people of the Jesus way. It avoids both sanctimony and ridicule in evaluating a Christian life.

As the series drew to a close and certain catastrophes in personal relationships had to be unravelled I  feared that the self-centredness of erotic love would win out.

Although God as a concept is assumed, that presence is represented as something  of an internal struggle, an argument within oneself, as to what might be the priorities of a person committed to the Way.

It turned out in the end that I was happy with the way the writers wound up the story.

Although the tale focuses on sexual waywardness in relationships(after all that probably makes it more compelling for the general viewer) rather than the other “sins” which engage us, I think it paints a good story of what can go wrong and hopefully ultimately right.

This series has finished on ABC television for now but for those who like to ponder these things and may well have had their own struggles in human relationships I would make it recommended viewing if repeated or available on iView or DVD.

Rodney Eivers

 

 

 

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Earth Link Commentary/Review- Defiant Earth

DEFIANT EARTH

Our responsibility to care for Earth receives a new impetus from the recent publication of Defiant Earth  by Clive Hamilton, who is an ethicist at Charles Sturt University in Canberra.   He stresses that this is a new time in geological history, the Anthropocene, which he explains as a new geological epoch where “human imprint on the global environment has now become so large and active that it rivals some of the great forces in nature”.  A new science has emerged which studies the whole Earth system.  The data is emerging that humans are changing the course of Earth.  This is a time to acknowledge the rupture that we are causing, and stand in solidarity with Earth rather than continue our exploitation.  Earth is increasingly angry, and all species are vulnerable in the face of this new situation.
Rather than offering you a review of this book, I am providing you with a link to the blog page of Bishop George Browning who responds to this situation in way that you will probably find helpful.

Earth Link began in 2000 in Brisbane, and moved to “Four Winds” at Ocean View, which was its base until the end of 2011.  During that time, Earth Link developed programmes and conducted workshops, retreats and rituals in cosmology, ecospirituality, sense of place, sustainable living, permaculture, and property management.  These were held at “Four Winds” and at other venues.
 
Earth Link continues to facilitate deep bonding with the whole Earth community through  resourcing, reflecting and acting.  We do this by conducting events, responding to invitations, and through our e-newsletter and this website.  Earth Link has a library from which you can borrow for the cost of the postage.

Earth Link invites you to

  • Deepen your connection with nature, the cosmos, self and the Sacred
  • Nurture a spirituality that links Earth, humans and the Sacred
  • Act with concerned others on behalf of the whole Earth community

    For more from Earth Link go to: http://www.earth-link.org.au/

oOo

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Contemplative Gathering on ‘Acceptance’

Hosted by West End Uniting Church and West End Explorers

Sunday at 5:30 PM – 6:15 PM

Uniting Church West End

Vulture St, Brisbane, Queensland, Australia

Enquiries: Kris Maslin

Free Admission

 

Our guest, Lucy Lopez, will facilitate a guided contemplation on the theme ‘Acceptance’.

A bit about Lucy:
She has trained in MBSR (Mindfulness Based Stress Reduction, based on the work of Jon Kabat-Zinn) and has also trained in MBSM (Mindfulness Based Stillness Meditation) with Ian Gawler, Australia’s own former athlete, veterinarian and cancer-survivor. She is a fully Accredited Meditation Teacher with Meditation Australia.
Her professional portfolio includes High School and Tertiary teaching, Consultancy in Human Resource Management, Retail Assistance, Research, Mentoring, Counselling, Teaching Meditation and Transpersonal Workshopping for individuals and groups.
Her website is Get Enlightened Today (http://www.getenlightenedtoday.com/)
and her Facebook page is Get Enlightened Today (https://web.facebook.com/GETwithlucy/)

more about Lucy’s direction for Sunday night; she explains:

“I recently ran a mini survey with my Facebook friends most of whom I have never met in person. I asked them some questions about ‘Acceptance’ as it pertains to personal issues such as loss, disappointment and illness as well as to more global issues such as war, social and financial inequity and racial and religious extremism and intolerance.
The responses seemed to me to be very thoughtful and honest expressing familiar ides, beliefs and values. Two or three of them were refreshingly ambivalent. (The true seeker, I have come to realize, is willing to accept that he/she does not know :)).
One answer, however, stood out from the rest, both by its simplicity and by its crystal clear ring of truth. I shall use it as the basis of our contemplation on ‘Acceptance’.”

A bit more about Lucy:

Lucy has a Bachelor of Science honours degree from the University of London, a Postgraduate Certificate in Education from the University of Hong Kong and completed 80% of her Masters of Education degree before switching to a research degree toward a PhD. She chose not to complete that after spending approximately 5 years part-time researching and reading in the area of Cognitive Psychology where her particular focus was on the impact of beliefs on our wellbeing. She continues, however, to research independently.

She has done courses (and in some cases worked) with Lifeline Australia, Volunteering Australia and the remarkable visionary, scholar and researcher, Jean Houston (a student of Joseph Campbell), as well as the enormously successful, heart-tuned, smile-inducing Mike Dooley, author of Notes from the Universe.

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Letter – Freedom to think progressively

The “Progressive”Christianity Option

A month or two ago in response to some earlier Christmas greetings I received a message from a retired  Uniting Church minister which included the words, “I would like to know more about your work in ‘Progressive Christianity’ “.

With some hesitation, because I was not sure of his religious orientation, I duly sent my friend a couple of books, one of which was Hunt and Smith, “Why Weren’t We Told”. This is the title I usually recommend for Australian newcomers to “progressive” Christianity .

Some time later I was pleasantly surprised to receive a further greeting:

Dear Rodney,

            I appreciate your kind gift. It was the right book at the right time!

            On retirement I shed the cloak of “orthodoxy” and became much more “progressive” in my thinking (and writing). So there was little I would disagree with. In fact, I have even gone further in some of my perceptions and understandings.

            So the context of the book came as a reassurance that I was not alone!

            Thank you for this. It surprises me that I should have come to similar conclusions.

           

            With best wishes…

                    G……..

The moral of this story is that there may well be any others out there having a comparable experience.  If you, as a viewer of this site, have your own story along these lines we would be pleased to hear from you.  If you would prefer to remain anonymous send an e-mail to  psinglis@westnet.com.au .

Of course it would be good if our ministers could become aware of the progressive option before they enter ministry rather after they leave it.  This is the rationale behind our UC Forum bursaries. That is to provide payment of fees in full or part – up to a value of $5,000 for students aspiring to attend (in the first instance) Trinity Theological College Queensland courses. Enquiries may be made to ucbursaries@bigpond.com .

 

Posted by Rodney Eivers   

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Opinion: Was Jesus really a humble carpenter?

Yuri Josef Koszarycz, Former Theologian, Ethicist and Historian at Australian Catholic University, Brisbane (1975-2010)

Translations of the Old and New Testaments into “modern languages” was discouraged by the medieval church – but from 1520 onwards more versions began to appear, particularly after the invention of the printing press. The word for ‘carpenter’ in Greek was ‘tekton’ – and a ‘tekton’ in the Middle ages was someone who was a “hewer of wood” or someone who collected wood shavings from various building sites – usually sold very cheaply as kindling wood to start a robust fire.

What we have to realise is that by the time biblical translations began to be given in the 1500’s, there was a lot of “unionisation” of the building trade. In fact the guilds at that time listed 17 different levels of “tekton’ beginning with the arche tekton (the tirst tekton – and we still retain that engineering term with the English word “archtect!”). His assistant would be the ‘duotekton’ followed by the tritotekton, and so on down the chain until we ended up with the poor, humble tekton at the bottom of the list!

So when, for example Martin Luther translated into German in 1522, and he came to the word “tekton” he would have assumed that Joseph and his sons lived in dire poverty as the poorest of one in the building trade. However, to REALLY understand the meaning of that word as used in Jesus’ time, and in that period of history, we have to see how the word “tekton” was used by the Hellenistic/Romanwriters in that period! There were the Greek philosophers of course, and writers like Menander, Apollonius, historians like Timaeus, Polybius, Diodorus, and Dionysius of Halicarnassus – and of course, there were large chunks of the Old Testament that was actually written in Greek by the time Jesus was alive, teaching and preaching.

If we examine these texts, we see that a “tekton” was what we would call “a structural engineer” today – someone who built fortresses, main roads leading the city, someone conversant with ship building and construction, and definitely would be equivalent (but more varied in the tasks they could do) to the architects of today. They would be skilled in understanding the maths, physics, and geometry of the period – much based on the works of Archimedes and Euclid – and certainly extremely skilled artisans! A tekton was NOT a humble carpenter, but rather a valuable and skilled (and no doubt quite wealthy) professional!

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Harnessing our Passions

From Being Driven to Being Drawn
Thursday, July 6, 2017

Richard Rohr

When I was a young man, I liked ideas and books quite a lot, and I still read a great deal. But each time I come back from a long hermitage retreat, I have no desire to read a book for the next few weeks or even months. For a while I know there is nothing in any book that is going to be better, more truthful, or more solid than what I have just experienced on the cellular, heart, and soul level.

If you asked me what it is I know, I would be hard pressed to tell you. All I know is that there is a deep “okayness” to life—despite all the contradictions—which has become even more evident in the silence. Even when much is terrible, seemingly contradictory, unjust, and inconsistent, somehow sadness and joy are able to coexist at the same time. The negative value of things no longer cancels out the positive, nor does the positive deny the negative.

Whatever your personal calling or your delivery system for the world, it must proceed from a foundational “yes” to life. Your necessary “no” to injustice and all forms of un-love will actually become even clearer and more urgent in the silence, but now your work has a chance of being God’s pure healing instead of impure anger and agenda. You can feel the difference in people who are working for causes; so many works of social justice have been undone by people who do all the fighting from their small or angry selves

If your prayer goes deep, your whole view of the world will change from fear and reaction to deep and positive connection—because you don’t live inside a fragile and encapsulated self anymore. In meditation, you are moving from ego consciousness to soul awareness, from being driven by negative motivations to being drawn from a positive source within.

Through a consistent practice of contemplative prayer you will find yourself thinking much more in terms of both/and rather than either/or. This is what enables mystics and saints to forgive, to let go of hurts, to be compassionate, and even to love their enemies.

Gateway to Silence:
Give me a lever and a place to stand.

Reference: Adapted from Richard Rohr, Dancing Standing Still: Healing the World from a Place of Prayer (Paulist Press: 2014), 17-18, 22.

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CARDINAL and PRIME MINISTER – What does the future hold?

Friend of the UC Forum, Everald Compton, has posted his latest opinion bulletin on the topic of the current circumstances of three Australian leaders – George Pell, Malcolm Turnbull and Tony Abbott. Everald presents an observation on the parallels and linkages amongst these three men of church and state and makes a prophetic observation on their futures. Time will tell how accurate his is, but be aware that Everald has been right many times before!

Go to:  https://everaldcompton.com/2017/07/08/cardinal-and-prime-minister/  for this story.

Everald is a Uniting Church member, and has a strong commitment to the huge task of implementing the Blueprint for an Ageing Australia as Chairman of the LONGEVITY INNOVATION HUB.

His work as a consultant to ATEC RAIL GROUP LTD, of which he was Chairman for 18 years, is part of his plan to see that Australia has top quality long distance railways to efficiently transport domestic freight and export commodities, preferably owned and managed by private companies.

He also chairs Tenement to Terminal Ltd (3TL) which is building a live cattle export facility at the Port of Gladstone in Queensland. The challenge of designing and implementing the logistics of this operation and establishing export markets in Asia is a fascinating one.

His other passion in infrastructure is WATER, especially the drought proofing of the entire continent. In partnership with his friend John Thompson, they have planned a major project to divert tropical water to the Darling River and constantly lobby governments to implement it.

As an Elder of the Uniting Church in Australia, he is actively involved in the positive role of Christianity in the world.

Two particular activities are:

ACTS, a charity founded by the Aspley Uniting Church to care for people in need. Everald is its Chairman and the activities are mainly concentrated on broken homes, domestic violence, deprived children and refugees.

NORTH BRISBANE INTERFAITH GROUP, which brings together people of all religious faiths in regular dialogue. They particularly concentrate on improving religious understanding, poverty and illiteracy.

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Coming in September – Michael Morwood

We are anticipating having Michael Morwood in South East Queensland as guest of the Progressive Christianity Network in the second half of September 2017. Dates and venues will be posted soon.

About Michael Morwood

Michael MorwoodMichael Morwood has an extensive background in spirituality and adult faith formation. He is internationally acclaimed for his clear and accessible writing, workshops and lectures on the need for Christians to reshape religious thinking and imagination. He lives in Perth, Australia, with his wife, Maria

Michael Morwood has over 40 years’ experience in retreat, education, parish and adult faith development ministries, and is well known in Progressive Christian movements in Australia and the USA.
 
Bishop John Shelby Spong wrote of him:
 
“Michael Morwood … is raising the right and obvious questions that all Christians must face. In his response he provides fresh and perceptive possibilities for a modern and relevant faith.”
 
 
Michael’s particular interest is in helping adult Christians examine what they believe and why they believe it, what they imagine and why they imagine the way they do.
 
 
While articulating Christian faith in ways that resonate with contemporary understanding of our place in the universe, Michael is also concerned to shape an understanding of “God” and revelation that is not exclusive to any particular culture or religion. No group, no religion can validly claim to have exclusive access to God if God is the mysterious Presence sustaining everything in existence.
 
Michael’s speaking and writing have focused on the urgent need to shape Christian belief and practice in the understanding that the Divine Presence has always permeated everything that exists. Each of his books addresses this need in different ways. They include:
 
God Is Near. Understanding a Changing Church.
 
Tomorrow’s Catholic. Understanding God and Jesus in a New Millennium.

Is Jesus God? Finding Our Faith;

Praying a New Story; 

From Sand to Solid Ground: Questions of Faith for Modern Christians;

Children Praying a New Story: A Resource for Parents, Grandparents and Teachers;

Faith, Hope and a Bird Called George. A Spiritual Fable

It’s Time. Challenges to the Doctrine of the Faith.

In Memory of Jesus.
 
In December 2010 he was a speaker in the Evolutionary Christianity series hosted by Michael Dowd, who invited listeners to: “join thirty-eight of today’s most inspiring Christian leaders and esteemed scientists for a groundbreaking dialogue on how an evolutionary worldview can enrich your life, deepen your faith, and bless our world.”
 
In June 2011 he was a keynote speaker, with Miriam Therese Winter, on the theme of “Prayer” at the Atlantic Seminar in Theological Education in Truro, Canada.
 
In 2015 Michael was the keynote speaker at the Federation of Christian Ministries Conference to be held in Cleveland.
 
In the past ten years Michael has worked with progressive Christian groups in 30 USA states, in most provinces in Canada, as well as in Ireland and England.
 
Click on this link for a 30 minute video of Michael speaking at Parliament House, Sydney, Australia, at a WATAC (Women and the Australian Church) gathering in 2012.
 
Themes in presentations, workshops and retreats include:
 
Articulating a 21st century Christian Spirituality.
Re-shaping Christian Thinking and Imagination.
God, Jesus, Prayer and Liturgy in a “New Story” of the Universe.
Spirituality Beyond Doctrinal Boundaries.
Jesus, revealer of the Divine in all people. Jesus, our story.
oOo

 

Featured post

Coming in October – Hal Taussig

We are anticipating having Hal Taussig in South East Queensland as a guest of the Progressive Christianity Network, and other progressive groups, from 5-11th October 2017. This will be a part of the Common Dreams On the Road program. Common Dreams 5 is being planned for Sydney in 2019. More details coming.

Hal-taussig-2014Hal Taussig 

Visiting Professor of New Testament
Union Theological Seminary,  New York, New York

Professor of Early Christianity
Reconstructionist Rabbinical College, Wyncote, Pennsylvania

Co-pastor, Chestnut Hill United Methodist Church (retired)
Philadelphia, Pennsylvania

Hal Taussig is Visiting Professor of New Testament at Union Theological Seminary in New York, where he has taught masters and doctoral level studies since 1998. He also is Professor of Early Christianity at the Reconstructionist Rabbinical College in Philadelphia. He has retired from 30+ years as a United Methodist pastor, and now is specially assigned by his bishop as a consultant to local congregations. Taussig is co-chair of the national Society of Biblical Literature’s Consultation on Greco-Roman Meals, and on the steering committees of the SBL’s Seminar on Modern Theories and Ancient Myths of Christian Origins and the Greco-Roman Meals Consultation. Among his 14 authored books is the recent A New New Testament: A Bible for the 21st Century Combining Traditional and Newly Discovered Texts. His mediography includes the New York Times on-line edition, the Daily ShowTime Magazine and Newsweek opinion pages, the New York Times op-ed page, People Magazine, and Paul Zahn Now.

Qualifications

Ph.D., The Union Institute

M.Div., Methodist Theological School in Ohio

A.B., Antioch College

Visit Hal Taussig’s website

Books

Special Study

  • Institut Catholique, Paris, France, 1967–1968
  • University of Basel, Switzerland, 1974–1976

Academic Appointments

  • Lecturer in New Testament, Union Theological Seminary, 1999–2000
  • Graduate Faculty, Holistic Spirituality, Chestnut Hill College, 1990–
  • Graduate Faculty, Reconstructionist Rabbinical College, 1993–
  • Adjunct Faculty, St. Joseph’s University, 1985–1991
  • Adjunct Faculty, Albright College, 1982–1989
  • Visiting Professor of New Testament, School of Theology at Claremont, 1982–1986

Professional Service

  • Steering Committee, Ancient Texts and Modern Theories of Christian Origins Seminar, Society of Biblical Literature, 1997–
  • Board of Directors, Protestant Campus Ministry, Drexel University, 1995–

Community Service

  • Board of Directors, Chestnut Hill Community Association, 1990–1992
  • Founder and Board of Directors, West Philadelphia Educational Broadcasting Corporation, 1981–1986
  • Acting Executive Director, West Philadelphia Fund for Human Development, 1982–1983

Hal is also a Charter Fellow of the Westar Institute.

oOo

Featured post

GOMY – the God Of My Youth

From a member of long standing of a large UCA congregation:

I am not sure if i have anything of interest to add to the subject of progressive Christianity but one thing I am certain of is that the God Of My Youth, The God  that  I call GOMY, for me, no longer exists , if in fact he ever existed.    Now that I have come to that conclusion I have to decide what sort of God do I need in my life, if I wanted a God that makes sense in the 21st century.   The difficulty is that GOMY  is probably the God that by and large is the UCA  God .  So where do I go now?

God  that  I call GOMY, for me, no longer exists , if in fact he ever existed.    Now that I have come to that conclusion I have to decide what sort of God do I need in my life, if I wanted a God that makes sense in the 21st century.   The difficulty is that Gomy  is probably the God that by and large is the UCA  God .  So where do I go now?

See for forty years I have been a proud member of the Uniting Church  and some thirty years prior to that in one of its founding churches .  One night many years ago it dawned on me that GOMY  doesn’t talk to me . I pray to him but he doesn’t talk to me .  Now that is not a difficult thing for the creator of the world to do I would think.  But no not a word not even a throat clearing  or whisper.  So the next question that occurred to me was, does GOMY, or did GOMY ever really exist?  Is the God that I was taught to pray to just a figment of my imagination.

What sort of God could I expect, in the 21st century, to be a legitimate and acceptable God. You know the sort of thing , a God that has been around for billions of years, not for no more than eight thousand years .   Would this modern God want to be worshipped and can  I pray to this God , can I ask this God to do stuff or change the weather?

For the past 10 or 20 years I have tried to do the GOMY – modern God shuffle.  You know the sort of thing, try to change words during the hymns and prayers to words that make sense to my current thinking .  Trouble is that the pattern  it is too incessant and there is nobody speaking my language .    I am thinking that it is all too hard . I am never going to change the GOMY worshipers in my church .   I will just keep enjoying the fellowship of people I have known for many years and keep  doing the shuffle  .  Still I can dream of a 21st century church . Sounds like fun.

oOo

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Socially responsible contemplation

Richard Rohr’s daily reflections offer the critical thinker ways to bring meditation into practical human responses. Today’sFr-Richard-FH-porch-300x205 meditation is no exception…..

Fr. Richard Rohr is a globally recognized ecumenical teacher bearing witness to the universal awakening within Christian mysticism and the Perennial Tradition. He is a Franciscan priest of the New Mexico Province and founder of the Center for Action and Contemplation (CAC) in Albuquerque, New Mexico. Fr. Richard’s teaching is grounded in the Franciscan alternative orthodoxy—practices of contemplation and self-emptying, expressing itself in radical compassion, particularly for the socially marginalized.

Action and Contemplation
Monday, June 26, 2017
The words action and contemplation have become classic Christian terminology for the two dancing polarities of our lives. Thomas Aquinas and many others stated that the highest form of spiritual maturity is not action or contemplation, but the ability to integrate the two into one life stance—to be service-oriented contemplatives or contemplative activists.  By temperament we all tend to come at it from one side or the other.

This full integration doesn’t happen without a lot of mistakes and practice and prayer. And invariably, as you go through life, you swing on a pendulum back and forth between the two. During one period you may be more active or more contemplative than at another time.

I have commonly noticed a tendency to call any kind of inner work contemplation, and this concerns me. Inner work might lead you to a contemplative stance, but not necessarily. We shouldn’t confuse various kinds of inner work, insight-gathering, or introspection with contemplative spirituality. Contemplation is about letting go of the false much more than just collecting the new, the therapeutic, or the helpful. In other words, if you and your personal growth are still the focus, I do not think you are yet a contemplative—which demands that you shed yourself as the central reference point. Jesus said, “Unless the single grain of wheat dies, it remains just a single grain,” and it will not bear much fruit (John 12:24).

We must guard against our “innerness” becoming disguised narcissism, navel-gazing, and overly self-serving. I am afraid this is not uncommon in the religious world. An exalted self-image of “I am a spiritual person” is far too appealing to the ego. Thomas Merton warned against confusing an introverted personality with being a contemplative. They are two different things.

Having said that, I’ll point out the other side of the problem. Too much activism without enough inner work, insight, or examination of conscience inevitably leads to violence—to the self, to the project at hand, and invariably to others. If too much inner focus risks narcissism and individualism, I guess too much outer focus risks superficiality, negativity passing for love of justice, and various Messiah complexes. You can lack love on the Right and you can lack love on the Left—they just wear two different disguises.

We need both inner communion and outer service to be “Jesus” in the world! The job of religion is to help people act effectively and compassionately from an inner centeredness and connection with God.

Gateway to Silence:
Be still and still moving.

Reference:

Adapted from Richard Rohr, Near Occasions of Grace (Orbis Books: 1993), 105-107.

Featured post

Book review – Glorify: Reclaiming the Heart of Progressive Christianity.

Reviewed by Rodney Eivers – 22nd May 2017

 Glorify by Emily C. Heath

Reclaiming the Heart of Progressive Christianity

Glorify            I was drawn to this title in the MediaCom catalogue by its subtitle “Reclaiming the Heart of “progressive” Christianity”.  This is because, for all my own commitment to “progressive” Christianity I have to struggle with how we can generate enough passion about this option which will provide people with emotional satisfaction leading them to staying with it as a guide to the way we might live.

Although Emily Heath has much that is positive to say, the content of the book does not live up to my expectations.

Rev. Heath is at pains to identify with the “progressive” Christianity movement. A favourite phrase repeated in one form or another in pretty well every chapter is “We progressives”, yet her progressivism bears little resemblance doctrinally to what would be the standard for proponents such as, Spong, Geering and Borg – especially Gretta Vosper of “With or Without God” – with their dismissal of supernatural attributes of a 21st Century faith.

At one point Emily Heath goes as far as to acknowledge that she accepts a literal resurrection.  She then goes on however, to discuss this in metaphorical terms typical of modern liberal orthodoxy which is still anxious about disenfranchising itself from the wider church committed to the 4th Century creeds. Such a retreat from literal interpretation avoids the challenge from an educated public prepared to challenge supernatural interpretations of Bible stories.

Despite this, God, in this book, is spoken of virtually in theistic terms, as some form of ‘being” with whom one may make contact. I doubt that this is really Heath’s base position.

Her attachment to progressivism clearly comes from its acceptance and support of homosexuality and other elements of the LGBTQ community. With her being an openly gay minister of religion, recently married, thanks to changes in USA law, this is understandable.

She is spot on with her analysis of what is happening with the decline of church attendance, especially for the mainline denominations. She notes the reticence of today’s generations to join or commit to anything. This is being exacerbated by the attachment to screens and social media in preference to face to face interaction.

I am fully with her also on the place which local community interaction can play, perhaps must play, in maintaining and sustaining a vibrant Christian presence and initiative.

So I find the prominence given to “doing it our human selves” is made to sit uneasily against depending on God to sort it out.

The trouble is, what sort of God are we talking about here, assuming that we have moved away from the mediaeval, theistic persona waiting out there to come to our aid if we use the right prayer formula?

There are so many avatars of God. Jesus imagined God as a loving father but he also spoke of the God of nature, the creator of flowers of the field and of being neutral as to human welfare. “God causes rain to fall on the just and the unjust”.

Some speak of God as representing the spirit of love. As Don Cupitt has highlighted, the word “life” in common usage has become synonymous with God. Some see God, as the inner voice of conscience and reflection with which we each have an ongoing conversation. Another picture of God, somewhat allied to “life” or “what is” is that entity which comprises all the collection of chance events and probabilities ranging from formation of the cosmos to ordinary day to day living. That is, any moment in time. In this characterisation God itself does not know what is going to happen next. It is unpredictable. It is interesting that in this last case we can  pray to this god with intellectual integrity. In praying, for ourselves, or for someone else we can express a hope that the dice of life will fall our way. Is this not, indeed, what we are doing these days when instead of praying for someone with terminal cancer, we do not ask for supernatural healing. We simply express a wish, a hope, that the  doctors will do their best or that the end will be relatively peaceful.

So what is the God whom we are to glorify?

Perhaps the best we can do is to celebrate life and express our gratitude that we have the privilege of experiencing this great gift of living, of consciousness, of  knowing that we exist.

With these caveats I would suggest that although Emily Heath may not have found the secret to “heart” for most of us who call ourselves progressive, there is much of value in reading her take on the issue.

oOo

Featured post

More hymns, poems and a lament – for the innocents

Following the interest in the recent post from Rev Rex Hunt, Rex has provided us with more useful resources for worship or events that call for a focus on the critical nature of a world of political, religiousRex Hunt and military conflict. These are the result of his initiative in responding to a friend’s request which went like this:

“I think if we are at war with various parties in the Middle East we can sadly expect to have incidents on our own soil that remind us that innocent by-standers sometimes share the costs of what we do elsewhere for whatever noble reasons.

They are extremists when they hurt us and we hate them for what they do: and rightly so.

But I guess those who hurt us or our kith and kin empowered by what we call a warped understanding of their own faith, possibly think the same way about us – or those who represent us back there in the conflict zones of the ME…

I sometimes wish that someone would write a hymn or two that reflects the agony of the innocent on both sides – the confusions of our faiths and the way of the Jesus of history that directly addresses the issues of now, but I guess  that may be not possible.”

The resources were kindly provided by Rex’s colleagues and follow:

Continue reading

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Noel Preston’s memoir available

We have received the following message from Rev Dr Noel Preston. [After a period of health challenges and treatment, he is feeling quite well at the moment and preparing to take a holiday trip to Fiji.]

“This message is to advise that I have created a website designed to make my memoir “Beyond Noel Prestonthe Boundary” available to those interested. It was published in 2006 and has been out of print for some time. I have had a few requests for the text so this is my attempt to make it freely available.Perhaps you have read it and if so you know it provides a window on Queensland social history and also, I trust, through my own journey a background to a quest for progressive Christianity.  It is to be found at www.noelpreston.info. Apparently it is best to put this address in the top search bar!!!!) I would welcome it if this word can be spread through networks such as PCNQ and the UC Forum.”

Peace,

Noel.

oOo

 

 

 

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The Trinity – litmus test of faith, problematic doctrine or three-fold vehicle for developing individuals and communities?

From Approaching Justice: an online journal of religion and politics

One Progressive Christian Takes on the Trinity

by Dwight Welch, United Church of Christ, Oklahoma.

 

trinity

Mark Sandlin, a Presbyterian pastor and blogger at The God Article, came out with a recent post questioning the trinity and the way it’s been used as a litmus test to determine who is out and who is in the church. It’s a sort of a “the emperor has no clothes” post in that it acknowledges publicly what many lay people have thought but never hear pastors say; the trinity is not to be found in the Bible, it was involved with historical debates and political power plays in the early church that may or may not be relevant to what it means to follow Jesus today. So I wanted to express my appreciation for his post and his naming something that I think has troubled many in the church.

Suffice it to say that I agree with him that the trinity should not be a litmus test. In fact, I think most litmus tests should be suspect. They shut down the possibilities of questions, they often operate as power plays, and they suggest that the arguments for a religious ideas are not sufficient so some external force is needed to produce conformity. When that happens, there is reason to doubt the claim. And something happens to a community which has to fear the use of such tactics. They don’t produce space for honest searches, for questions, for religious inquiry in general.

But as a progressive Christian pastor, I will admit, that the trinity has proved to be too important in the making of my own religious ideas to let it go. While it should not be the test of orthodoxy (even the World Council of Churches require for membership), I think of the trinity as the one of those undiscovered treasures when one finally cleans out the attic or basement. You dust it off and you have a new found appreciation for a very old idea. That’s what happened to me in any case.

Like many old ideas it’s had a battered history. Some have taken the trinity to be a “mystery”, an example of how our language gives out when seeking to describe the “ineffable“. Others take it as a contradiction, an example of religious communities requiring belief in the unbelievable as a basis to secure loyalty. It forms our creedal and liturgical language for centuries but its not clear that many members of the church could explain why. And if they could, would those reasons be compelling?

I know my attraction is not because I believe Jesus was God. I don’t. I believe he was a first century Jewish teacher. Nor do I believe that some percentage of Jesus was God and some other percentage was human, as if you cut someone up like that. My thinking of the incarnation is most influenced by Rita Nakashima Brock who speaks of the incarnation as grounded in relationships, not in a single individual, but in the interactions and connections that are had with one another. No person as an individual is so removed from society that you could make a plausible account of incarnation apart from society and those wider set of relationships, including Jesus.

So what compels me to pick up the trinity again? Some of it is history. To me, any religious doctrine that has had sway over a significant period of time and with a broad array of communities, suggests not an esoteric doctrine, a puzzle that can’t be solved, but instead suggests an idea that touches on something important in human experience. That is, religious doctrines that have some staying power, like most kinds of language, disclose something about our world. So I have an interest in what that might be. I’m a language junkie in that way. It’s why I worry about dying languages because something about human life is about to be lost with its passage.

That something Shailer Matthews, describes in terms of patterns discerned about our world and ourselves. What pattern does the Trinity point to? There are a number of good candidates. One that interests me is the inner relationality of God as the pattern of relationships which constitutes communities and human life in general. God never acts alone but is in constant mutual love and reciprocity between the persons of the trinity. From this, we have a model for living. For example, Bob Cornwall finds in the “unity between Father and Son…our unity as church”

But then he writes “can’t we go even further to understand the unity of creation itself to be found within this fellowship?  Jürgen Moltmann advocates that God is present in all things, and all things are present in God. Pushing further, he speaks of our existence within this fellowship in soteriological terms of salvation or wholeness.” I’d like to take that insight and run with it in this piece.

The first time the Spirit makes an appearance in scripture is in Genesis. There the Spirit of God, hovers over the deep, and begins the first act of creation by separating water and the land and the light from the darkness. That is, the Spirit separates and makes distinctions which makes for individuality. Abram is driven out from his people into the desert, and like Jacob, is given a new name to express the creation of something new, a new people, a transformed individual. It is the Spirit which names who Jesus is in the waters of his baptism and it is the Spirit which drives Jesus into the wilderness to take stock before his public ministry.

So the Spirit is intimately involved in the creation of the new, of the individual, of uniqueness, and of identity. The Spirit names things, separates people out, and creates new individuals. If anyone remembers the process of adolescence, the separations involved, in the growing up years, especially from parents, this provides the context for an individual to emerge, with a unique set of gifts, ideas, and personality to give to the world. If you watch the movie Boyhood, which just came out, you get to see that process unfold over many years.

The key part to the previous statement is to “give to the world”. The point is not simply to be an individual but to take that individuality and put it in the service of others. That is what makes it a gift. Paul identifies Christ as the power that makes for salvation. To the degree that our gifts can be put into the service of others, the encounter, the exchange that occurs, can become transformational and therefore salvific. In that, Jesus represents the Christ not in the waters of baptism but when he leaves the wilderness and begins his public ministry.

When we share who we are with each other, what HN Wieman identifies as creative interchange, it can transform individuals. They have a shared experience and the result is a different kind of relationship, one marked by growth and change, where new values emerge that are inclusive of those involved in the interaction. Because the moment you invite others into your community, you are inviting them to transform you as much as you will transform them. A new community emerges as individuals add their gifts and individuality into the mix. The act of creation which follows is what I understand when I affirm God as creator.

In this, there appears to be a three folded process.  The first is the act of creating individuals and individuality, the Spirit. The second is taking the gifts of individuals and sharing it with others, the Christ. The third is the deepening of relationships, the transformations of individuals and communities, God the creator. All three presuppose each other. You can’t create individuals apart from other people in community. You can’t create growing communities apart from individuals adding their uniqueness to the mix. You can’t deepen relations apart from the encounter with others. All three are necessary, all three need each other, and all three become the creative workings of God.

This three fold process, when separated out, produces problems though. If you have individuals who have no relation or responsibility to others, you don’t have a society nor can you build community. Think Ayn Rand. Think the United States and what fruit that has born. Now if you have communities which seek to squelch individuality, they are digging their own graves. They do so, because they remove the possible gifts that diversity can bring and because the problems inherent in these communities have no means of correction. Think any authoritarian system.  It is only when individuality and our relations with others work to build communities which sustain both that you can produce the creative good in life, that is when the act of creation becomes divine.

That three folded movement of God then becomes a way to get a hold of reality in some measure, to understand it and respond to it. That’s what I take the task of good religious doctrine. So when I say I believe in the trinity it is not because I am claiming orthodoxy. I’m pretty sure I’m not. It’s not because I want to make Jesus God. I understand Christ to be bigger then Jesus as much as he represents God’s saving acts for us as a Christian community. That is Jesus, points to something about our world in his life, he gives us a face to represent this reality but the reality is bigger then him or anything else in our tradition.

Of course reality is bigger then our words and our doctrines too. But they can open us up to our world, they can be maps as I noted in my last column. In that there are a treasure trove of ideas, doctrines in our Christian tradition. Some which may need to be put aside. Others which need to be reclaimed. I’m interested in reclaiming the trinity but I have no use for scapegoats and blood atonement. So I’ve done both, dropped ideas and reclaimed them and I believe the freedom to do just that must be accorded to everyone in the church. In that I thank Mark and his blog for his ideas, the conversations they spur in the church, and for anyone who is seeking to live out their faith in a way that humanizes us all.

Dwight Welch is the new pastor at the United Church of Norman, Oklahoma

oOo

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Congratulations to Greg Jenks

Sunday 4th June 2017

Bishop Sarah Macneil, Bishop of the Anglican Diocese of Grafton, has announced that the Reverend Canon Dr Gregory C. Jenks has been appointed as Rector of the Parish of Grafton and Dean of the Cathedral Church of Christ the King.Greg Jenks2

The official announcement is being made this morning in the Cathedral Parish and in the Parish of Byron Bay, where Canon Jenks is currently serving after returning to Australia from Jerusalem earlier this year.

Dean Jenks will take up his appointment as the eighth Dean of Grafton later this year, and will continue to serve as the locum priest for the Anglican Parish of Byron Bay until that time.

The Cathedral of Christ the King has both local and diocesan mission responsibilities. The Cathedral is the parish church for the Anglican Parish of Grafton, which includes the northern half of the city as well as two nearby rural centres: Copmanhurst and Lawrence. At the same time, the Cathedral has a prophetic mission to the city of Grafton, and within the Northern Rivers more generally, as well as its ministry within the wider life of the Diocese.

Greg Jenks is married to Eve James, who is manager of the Roscoe Library at St Francis Theological College in Brisbane. They have two adult daughters.

For Canon Jenks this is a return to his roots in the Northern Rivers, as he was born and raised in Lismore.

Dr Jenks is a Canon Emeritus of the Cathedral Church of St George the Martyr in Jerusalem, and was previously the Dean of St George’s College in Jerusalem. Prior to his appointment in Jerusalem, Dr Jenks was Academic Dean of St Francis Theological College  and a Senior Lecturer in the School of Theology at Charles Sturt University.

Canon Jenks values his close links with Palestinian Anglican communities in Jerusalem, Nazareth and Haifa. He looks forward to developing mission partnerships and pilgrimage opportunities between the Cathedral and these faith communities in the Holy Land.

Dr Jenks is a co-director of the Bethsaida Archaeology Project in northern Israel, where he also serves as the coin curator for the dig, and is also the founding director of the Centre for Coins, Culture and Religious History. His research interests focus on the coins from the Bethsaida excavations, as well as other coins that illuminate the role religion has played in shaping human culture.

Dr Jenks is the author of several books and numerous published essays. His most recent books include Jesus Then and Jesus Now (2014) and The Once and Future Bible (2011).

oOo

 

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Caloundra Explorers June ‘Gathering’ – an invitation

“Gatherings”

The ExploreExplorers Grouprs Group has altered the basic form and liturgy of what has been its “ Emerging Church Service of Worship” on the Third Sunday evening of each second Month to a new format – “A Gathering”. This allows a much greater flexibility for style and theme and particularly for a liturgy more appropriate to its underlying ‘progressive’ influence and the ‘journey’ preferences of its participants.  A meal, together with other discussion opportunities, now seem to be the favoured interactive segments in the evening’s format.   A ‘Theme’ has proved very popular.

We continue to attract participants from the Catholic Church and a growing number from many areas around the Coast and Hinterland. There is a demonstrated strong desire for spiritual refreshment and challenge from many ‘progressives’ whose home churches have not adequately kept pace with their personal spiritual development. Several have ceased contact with the church in their area.

June 18th  Jesus “Meek and Mild” or “Radical Political Activist”??     Christians and Politics! 

This Gathering will be led by Rev. Pieter Hoogendoorn with Anne Hoogendoorn.  It will be advertised as from 1st June to both ‘Friends of the Explorers’ and the congregation, and will be supported by the church website and listing on the UC Forum blog ( this is sourced by many who have no home church supporting progressives).  Highly topical, and quite challenging as to our ‘christian’ activity.

Enquiries: email John Everall

“Living the Questions” Project – 2017 thru 2018.

The Explorers have purchased the major Study and Outreach Program” Living the Questions 2.0” for $350, with $150 donated, and the balance to be recovered from registration fees during 2017/2018.  Quoting the Jacket Cover: “Living the Questions” is an open-minded alternative to studies that attempt to give participants all the answers. “Living the Questions” creates an environment where participants not only interact with one another in exploring the best of today’s theological thought, but strive to explore what’s next for Christianity. “  It comprises 21 sessions which can be offered in three segments of seven units. It is DVD based with extensive written study and support material. It is ‘quality’.

The Explorers are putting together a small team to develop a discussion paper on suitable approaches to its use in this Congregation, and possibly as a strong external outreach into the Caloundra District. It is suitable to small groups and classes, and also  has a retreat/seminar format. One approach has a two hour time frame covering the twenty minutes of video and incorporating a meal. Another possibility is a study/discussion period for a couple of months before Sunday Morning Church (8-9.10am); another is a full outreach in the style of the recent Anglican “Alpha” Course, with appropriate advertising(recoverable).  Two major issues are (i) leadership, and (ii) follow up support for newcomers within the Caloundra Uniting Church.

This is a major exercise requiring quite a strong commitment by Explorers, and potentially Church if a more innovative exploration of possibilities is undertaken.

“May we live in peace, with a smile on our face and love in our hearts for all humankind”

From Explorers Leaders – John Everall    May 13th 2017.

oOo

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A timely new hymn

compassionFrom the creative mind of Andrew Pratt with title and tune suggested by Rex Hunt comes this timely song for worship or group gathering.

Stir Up Compassion”  (Tune: ‘Was Lebet’, 12 10 12 10)

Hopeless to help in the face of catastrophe,

helpless while watching this picture unfold,

history repeating with such regularity,

innocents injured while violence takes hold.

 

Where is the love when our cities are targeted,

common humanity shattered or lost?

How can we love when such hatred is harvested,

offering grace while not counting the cost?

 

God bring compassion to heal our communities,

love reaching deep to the centre of loss,

meeting us deep in our horror and fearfulness,

vulnerable saviour of comfort and cross.  (© Andrew Pratt 4/6/2017)

 

Alternate Last Verse:

Stir up compassion to heal our communities,

love reaching deep to the centre of loss,

meeting each neighbour in horror and fearfulness,

draw us together through comfort and cross.

oOo

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Critical comments about the 40 years of the UCA’s Basis of Union

A RESPONSE TO GEOFF THOMPSON FROM JOHN GUNSON (author of God, Ethics and the Secular Society: does the church have a future? reviewed in Crosslight.)God-ethics-and-the-secular-society-COVER

Rev Dr Geoff Thompson’s Disturbing Much, Disturbing Many: Theology provoked by the Basis of Union, received some attention in Journey On Line in July 2016.

[Both books available from Morning Star Publishing] [Thank you to Rex Hunt for helping us to observe this debate].

Rev John Gunson –

The Uniting Church is this year celebrating the fortieth anniversary of our formation, our coming together.

One of the things worth focusing on must surely be the Basis of Union –  the expression of the faith of the church upon which three separate denominations came together.

Geoff Thompson has done us a service here in his recently published book about the Basis entitled “Disturbing Much  Disturbing Many – Theology  provoked by the Basis of Union”.   I would like to continue the conversation, both because it is important to the future of the Uniting Church, and because Geoff’s analysis expresses only one point of view in our churches and because it is factually wrong about aspects of the Basis, while other aspects of his theses need challenging.

Disturbing-much-disturbing-many_FRONT-COVER.13.5.2016The title of Geoff’s book is apt.  I was certainly greatly disturbed by what Geoff has written.  The framers of the Basis expected their work to “disturb much and disturb many”, probably because they knew it was much out of kilter with how many of those in the three churches would have expressed their faith, but there is very little evidence that such an expected theological disturbance took place, or lasted for long.

As one who was involved (not on the Joint Commission itself, but in other ways preparatory to union), I have a different understanding of much that Geoff asserts about the Basis and its function and significance.

Geoff believes that the Basis of Union was intended as the forever definitive theological basis of the Uniting Church.  Some of those on the Joint Commission may well have believed that, or at least hoped that would be true.

What in fact determined the theological position expressed in the Basis of Union was the pragmatic need to find a basis upon which three very different denominations with widely diverging theological positions could come together in union.  In other words it had to avoid looking like a normative/typical statement of any one of the three negotiating churches.  e.g. “That’s Presbyterian.  We can’t agree to that.  That is a takeover.”  So let’s agree on one of the historic creeds that we give lip service to as part of the church’s history – a kind of neutral ground.  Nicea is more or less recognized across the major expressions of the church as the first definition of faith to come out of an ecumenical council and its attempt to unify the many different theological positions of the time.

Let’s conveniently forget that this supposed “divine revelation” was implemented under Roman Imperial threat for the convenience of the Roman state and empire, and its consequent continuing orthodoxy for the next 1300 years also imposed by the State which everywhere controlled the church.

Geoff refers to God’s “inscrutable ways” to explain the otherwise nonsensical and inexplicable.  The God revealed in Jesus of Nazareth is here seen operating totally out of character with what he reveals in Jesus, and in terms of a revelation that he obviously denied to his “only-begotten” “incarnate” “Son”.  Geoff quotes some lonely scholarship that suggests that even if Jesus didn’t claim Messiahship he acted Messianically.  But he makes no case that Jewish messiahship is seen by Judaism as implying anything vaguely approximating the incarnate son of God dying for our personal salvation.

Since the Reformation, with the church increasingly freed from the control of the State, and with the benefit of the European Enlightenment(s) and Biblical and theological scholarship freed from “church” control and censorship, many branches of the church were moving on from Nicea.

Our union 40 years ago happened at a time when neo-orthodoxy /Barthian theology was resurgent (that doesn’t mean it was right).  Had we come together in the 19thcentury we would have had an entirely different  Basis of Union, and Geoff would have been arguing my case – that the Basis of Union was certainly not “for all time”, but simply the best and most pragmatic way to get agreement/union between the churches at the time, and thus subject to review and change.

The second factor at work 40 years ago was the ecumenical spirit of that time.

Dominant in the life of our three churches, it brought home to us powerfully the scandal of denominationalism and disunity.  I, along with many others, was heavily involved in ecumenical activities and the work and scholarship of the World Council of Churches and the Australian Council of Churches.

Congregationalists (my background) historically did not look on themselves as a denomination but as a reforming movement in the life of the church, and we urgently desired and worked for both the continuing reformation of the churches and the unity of the church.  That was a much higher priority than a particular choice of a confession of faith we could all agree about at the time.

We believed that the Basis was a necessary pragmatic concession, in order to achieve union – which we could each interpret in our own way, in spite of its Greek philosophical thought forms, themselves incomprehensible to most.

The majority of Congregationalists would probably not have entered into the Uniting Church if they had not believed that the Basis of UNION was a starting point on which we could come together, not a permanent “once and for all” expression of the faith of the Uniting church.  Such a confession would have been called “The theological basis of the UC’, not the basis of UNION.

To make absolutely sure this was the case, Congregational representatives on the Joint Commission insisted on the inclusion of Paragraph 11.

To those not privy to the background I have described above, Geoff’s interpretation of Para. 11 may seem reasonable.  But, in fact he explains away its essential meaning and purpose, and in fact is quite wrong.

I knew personally the Congregational representatives on the Joint Commission.

Geoff mentions both Henry Wells and Maynard Davies and refers to some of their correspondence.  Maynard was a member of my congregation and I knew his thinking intimately over nearly a decade of close association.

Maynard believed that modern scholarship was giving us new knowledge and understanding of our sources and our faith, and that he expected the Uniting Church to take it seriously and not reject it because it did not happen to reflect literalist interpretations of Bible or creeds or Barthian or any other interpretation of the faith of the church.

For Maynard (along with most Congregationalists) the church was always a church under reformation, and not to be imprisoned by a 1000 year old statement of faith, nor a 1000 year old interpretation of it.  He didn’t believe, as Geoff does, that God wants to be understood in a way that makes no sense to most people today –  thatwhile scholarship and knowledge has moved on, yet God and his works are best understood expressed in the limited knowledge and ancient Greek thought forms forced on the church by a Roman Emperor.

Maynard Davies would have approached each meeting of the Joint Commission with the words of Pastor John Robinson ringing in his ears, as Robinson farewelled the Pilgrim Fathers on the Mayflower, fleeing persecution from “orthodoxy” in England for a new life in America in 1620.

Robinson urged them : “I charge you before God … to follow me no further than you have seen me follow Christ.  If God reveal anything to you by any other instrument of His, be as ready to receive it as you were to receive truth from my ministry, for I am persuaded that the Lord has yet more truth and light to break forth from his holy word. …..  The Lutherans cannot be drawn to go beyond what Luther saw  … and the Calvinists  … stick fast where they were left by that great man of God, who yet saw not all things.  This is a misery much to be lamented.”

A third and powerful factor also determining the Basis of Union was the vision expressed in the deliberate wording of our name – the Uniting Church in Australia, not the “United” church.  In coming together we all believed that this was only the first step in a larger on-going process of union, beginning with the Anglicans with whom preliminary discussions were already underway, and ultimately, some dared to hope, even with Baptists and Roman Catholics. (See paras 1&2 of the Basis.)

To even start conversations with Anglicans and Roman Catholics we knew we had to have a theological/creedal basis with which they would readily agree.  Nicea made obvious sense.  Further, in support of this goal, great consideration was given on the Joint Commission as to the possibility of including Bishops in the polity of the new church.

Again, all of this was about achieving a starting point, and assumed an ongoing reformation and reformulation of the faith, not a capitulation to the churches with whom we hoped for union, but from which we had since the Reformation distinguished ourselves.

Ecumenism, unity, and the scandal of denominationalism was the driving motivation, formulation of the faith secondary and pragmatic.

Ecumenism and ongoing church union is no longer a central priority of the Uniting Church.   The priorities of 40 years ago need no longer delay our urgent attention to a ”fresh confession of the faith” and the ongoing reformation of the church.

These then are the major misunderstandings and misrepresentations in Geoff’s position, but other aspects of his book are perhaps even more disturbing.

While Geoff rightly refers to and recognises the diversity within the unity of the

Uniting Church, he believes that any departure from what he sees as orthodoxy, orthodoxy based on a once for all revelation by God, is somehow a capitulation to what he calls a modern “relativist” culture which characterises the intellectual world of today.

He declares his belief that “the Creed’s homoousiospoints us to the real intellectual, ethical, cultural and spiritual radicalness of the Christian faith.  It is a reminder that Christianity has reasons for arguing that the love of enemy, generosity to the poor, a relationship with God based on mercy and grace, the universal scope of God’s love, the summons to resist all dehumanizing and unjust ideologies, the realities of freedom and hope ….have a ground in the one who is the Creator and Lord.”  And “that God is not especially impressed by religion or spirituality, that true lordship is servanthood, that forgiveness is unconditional ,”

Geoff contrasts this orthodoxy which he believes points to the radicalness of Christian faith with a number of contemporary scholars whom he believes are captured by the relativist spirit of our age, and whose intent, he declares is either “to dismiss the church and its faith”, or some like Crossan (widely regarded as probably the leading New Testament and Historical Jesus scholar today because of his meticulous and objective research) whom he claims has a deliberate intent to “modernise or re-invent the faith.”

This is so far from an accurate and honest assessment of Crossan that one is tempted to wonder whether Geoff has actually read his research.

But the more important point here is that many, if not most, “progressive” Christians give assent to precisely that “radicalness of the Christian faith” that Geoff refers to above, except that they trace its genesis, not to “the one who is creator and lord”, but to the historical Jesus himself.

If the result of the best contemporary scholarship that Geoff finds so threatening is a radical Christianity that is agreed by both ‘orthodox’ and ‘progressives’, then to make such a fuss about the importance of orthodoxy is to suggest that our particular theology is more important than the life lived.

The Church in Australia moves inexorably through decline to imminent death.  Geoff sees no need to work at reforming the church to reverse this decline because it is the world that is the problem, not the church and its practices and its theology.  As a teacher of theology training our future ministers for the front line, I believe Geoff has an obligation to present impartially all the best scholarship, not just that with which he agrees, and certainly not to denigrate that with which he disagrees and is in fact outside his particular discipline.

Does the Uniting Church have a strategy and program to ensure that both/all versions of “radical Christianity” receive equal exposure and are in active dialogue both in our churches, and in particular in our theological colleges?

Both interpretations of faith involve Jesus at the centre.  Let’s start from there, or just accept that so long as we live what the Christ- life means, whether we find Nicea central to that is a matter of personal choice.

At least the secular world, that has turned away from a Nicean statement of Christianity, needs a chance to hear and respond to a more contemporary version , based on a more historically accurate version of the man from Nazareth.

That is why Para 11 is in the Basis of Union, and why Congregationalists came into the Uniting Church.

John Gunson.

A note on John Gunson:

The author is a retired minister of the Congregational Churches in Australia (now Uniting Church). He is a graduate in Arts and Theology from Melbourne, and later completed post-graduate studies in Theology and Christian Education in the USA. He has served parish churches in Australia and the USA, and been Director of Christian Education for the Congregational Churches in Australia.
Retiring early he sought to test his growing questions about theology and the church by undertaking secular employment, where his final lob was as Manager Human Resource Development with a major state road planning and construction authority.
He has been actively involved in the community on issues of social justice and in particular the conservation of the natural environment.

A note on Geoff Thompson:

BAgrSc Hons (Melb), BD Hons (MCD), PhD (Cambridge).  Co-ordinator of Studies: Systematic Theology at Pilgrim Theological College within the University of Divinity. Previously Director of Studies: Systematic Theology at Trinity College Queensland (2001-2013) of which he was also Principal from 2010-2013. Geoff’s research has focused on Karl Barth, Karl Rahner, the functions of doctrine in the church, the relationship between practical and systematic theology, the theology of the Uniting Church (especially the Basis of Union). Current and future research is focused on the relationship between Christology and Discipleship and the theological significance of secular or non-Christian appropriations of, or responses to, the Christian narrative.

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Book Review: A Conspiracy of Love – following Jesus in a postmodern world

While spending May on board a YWAM Australia medical ship with 100 other volunteers in the Milne Bay (PNG) island villages, having no TV or internet, I managed to read several books. This one was a real joy as it helped me place the work of the doctors, dentists, opticians, nurses, pediatricians, general volunteers and crew in a context of being ‘agents of love’. As the oldea conspiracy of lovest volunteer on board and feeling the oppressive heat and humidity, I do not deserve this accolade but witnessed much of what the book described in the people around me.

Then he said to the crowd: “If any of you wants to be my follower, you must turn from your selfish ways, take up your cross daily, and follow me”…. Jesus of Nazareth.

The author, Kurt Struckmeyer, dedicated this work to his grandchildren with the request that

May you work toward a better world where children no longer weep from poverty and hunger, where they no longer live in fear from violence, and where they are taught kindness. 

If ever a country needed liberating from poverty, sickness, poor government and hunger it is Papua New Guinea. PNG is listed at the bottom of the World Health Organisations scale.

Struckmeyer is, like many of us, on a journey of transformation and non-conformity to this world (Romans 12:2). He was greatly influenced by Bonhoeffer’s The Cost of Discipleship and early in life took up a stance of non-violence and unconditional love that he saw manifested in Jesus teaching. His thinking was furthered informed by Harvey Cox, Hans Kung, William Stringfellow and Clarence Jordan. He set himself the challenge to find a contemporary life of faith that followed the radical nature of the gospel. He has not found this very often in the church and he is “deeply disappointed by the church’s passionless and feeble response to the dramatic social changes of the postmodern world.” So he has looked more closely at the teachings of Jesus than than the mission and message of the church.

In the 1990s he participated in weekend retreats with Marcus Borg, John Dominic Crossan, and Walter Wink and followed this with the Jesus Seminar conference in California.

He makes the point that his experience has taught him to say with confidence that following the radical teachings of Jesus is not central to religious life in most congregations in America. Like Ghandi he says that following Jesus is not just for Christians, and this is what I experienced on the medical ship where conservative, liberal and non Christians were working on a Jesus agenda together.

This book Conspiracy of Love offers many different people – those who remain in the church, those who dwell on its margins, those who have left, and those who have never ventured near – with a life of faith that is both intelligent and passionate.

I picked up my copy as a Kindle audio book but it is also available in hard cover or soft cover from Amazon.

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Book Review – The Shack

The ShackWilliam Paul Young’s novel The Shack became a mega sensation after solid word-of-mouth from America’s Christian community transformed it from a little-known novel from a tiny publishing outfit (operating on a shoestring marketing budget) to a USA Today best-seller. With the film adaptation—featuring Hollywood stars Sam Worthington and Octavia Spencer—about to hit Aussie cinemas, Rodney Eivers reviews the 2008 book that launched Young’s career.

The Shack is an intriguing book. On just about every page it raises questions which provoke thought. It is the sort of book I would love to chew over in an analytical Christian study group or in one-on-one conversations particularly with someone exploring Christian faith….

For the complete review go to: https://journeyonline.com.au/scoop/book-review-shack/

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Religious Studies rapidly growing in England and Wales

Entries for Religious Studies A level rising faster than for any other Arts, Humanity or Social Science

The key outcomes of the 2015 A level results in England and Wales for Religious Education are as follows:

  • 23,372 RS A level entries were recorded, an increase of 6.5% on 2014 and more than double the number is 2003 (11,132 entries were recorded in 2003)
  • The number of entries for RS A level has increased by 110% since 2003, more than for any arts, humanity or social science subject (the nearest subject is Political Studies with an increase of 62%). Among all subjects, only Further Maths has seen a more rapid growth than RS
  • 23.3% of entries for RS A level were awarded an A or A*
  • There were 37,365 entries for RS at AS level, an increase of 5% on 2014 and more than double the number in 2003 (15,482 entries were recorded in 2003)

The contextual evidence shows the growing status of RS as a subject for Higher Education entry:

  • The Russell Group of top universities has made it clear that RS A level provides ‘suitable preparation for University generally’
  • Both Oxford and Cambridge University include Religious Studies in the top level list of ‘generally suitable Arts A levels’
  • Applicants with Religious Studies A level were more likely to gain admission to study History at Oxford University in 2012 than those with A levels in many ‘facilitating’ subjects
  • 20% of students admitted to Oxford University to study mathematics in 2012 had an RS A level (more than those with Economics, Physics and Business Studies A levels)
  • Research from the Centre for Evaluation and Monitoring at Durham University on the comparative difficulty of different subjects at A level showed that RS was ‘in the middle difficulty range, similar to Geography and more demanding than English’ {1}

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Ecology in Cities – Sea of Faith seminar open to all.

Sea of Faith in Australia

MINI-CONFERENCE 2017

urban ecology

What Can We Learn about Ecology in Cities

from the Queens Wharf Casino Project?

10:30am to 2:30pm, Saturday 10 June 2017

with optional preview from 9:00am

South Bank, Brisbane

The massive Queens Wharf Development Project in Brisbane’s CBD is already well under way. What are the implications for the ecology of the area?

(See http://www.statedevelopment.qld.gov.au/major-projects/queens-wharf-brisbane.html )

If you are interested in or concerned about this project, this function is an opportunity for you to see the site, hear informed speakers and discuss some of the political, social and ethical issues arising. The guest speakers will be:

Steve Keating, State Development Department;

Irina Anastasiu, Urban Planner, QUT;

Jonathan Sri, BCC Councillor.

Program

Optional preview

09:00-09:45    View Queens Wharf site from George Street (meet at Queens Gardens)

09:45-10:00    Walk to South Bank

10:00-10:30    Informal morning tea (participants to arrange at local cafés)

Main program

10:30-11:15    Riverwalk, South Bank (in front of the Nepalese Pagoda)

                        View Queens Wharf site, short briefing followed by informal discussion

11:15-11:30    Move to Meeting Room 1B, State Library of Queensland

11:30-12:30    Presentation and discussion

Speaker: Steve Keating (State Development Department)

12:30-01:30    Lunch (light lunch available, $20)

01:30-02:30    Presentations and discussion

Speakers: Irina Anastasiu (Urban Planning, QUT) and Jonathan Sri (BCC Councillor)

The Mini-Conference will be followed at 2.30 pm by the AGM of SoFiA. (Optional)

There will be no charge for the Mini-Conference, but a donation of $10 per person would help defray the costs of the meeting room.

A light lunch will be available for $20.

Please let us know if you intend to come so that we can order lunches and send you further information on the event.

RSVP by Saturday 3 June, to: johncarr@ozemail.com.au

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ULURU STATEMENT FROM THE HEART – via APCV

Spokespersons for the AUSTRALIAN PROGRESSIVE CHRISTAN VOICE [APCV] today urged fellow Australians to accept the invitation of the ULURU STATEMENT OF THE HEART” to “walk with us in a movement of the Australian people for a better future”.

Australian Progressive Christian Voice is calling on the Prime Minister, other political leaders, the media and all Australian institutions to give strong, compassionate and urgent  leadership as the nation processes the Uluru statement and its legitimate proposals. As in the 1967 Constitutional referendum, APCV believe there is widespread goodwill in our nation to be harnessed for this historic journey.

Chair of the APCV, Rev Dr Peter Catt, Dean of St John’s Cathedral Brisbane, endorsed the Statement’s claim that “with substantive constitutional change and structural reform, we believe this ancient sovereignty can shine through as a fuller expression of Australia’s nationhood”. Dr Catt added: “There is nothing for non-indigenous Australians to fear here.”

Rev Dr Noel Preston AM (of the Uniting Church) added: “The Uluru Statement is the culmination of widespread consultation. It is a modest but significant appeal for substantial progress in the unfinished business of reconciliation between the First Australians and us, the other citizens of our nation.”

Dr Preston further observed: “When the constitution of 1901 was drafted the voice of the original Australians was not present. It is now time to right that wrong.”

“As progressive Christians we especially appeal to our fellow Christians and the leaders of all faith communities to give support  to a process which should lead to a referendum in the near future and subsequent decisions by the federal Parliament.”

These decisions include the recognition “establishment of a First Nations Voice enshrined in the Constitution” and (not in the Constitution) a Makarrata Commission “to supervise a process of agreement-making between governments and First Nations and truth-telling about our history”. (“Makarrata” is term meaning “the coming together after a struggle”). END

CONTACT  Dr Noel Preston  0419 789 249 and 07 3822 7400 or

n.preston@griffith.edu.au

Noel Preston  1 June, 2017

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Bursaries to encourage progressive reading by theology students

A call for expressions of interest in proposed scholarships to support theological studies at Trinity Theological College, Brisbane.

Paul Inglis, 7th May 2017

It is clear that maPaul-150x150ny of today’s congregations include people who have been educated to think critically, have opinions and judge knowledge that is presented to them on its merits and their own life experiences and education. It is also clear that many congregations welcome people who ask questions and have doubts about many taken for granted theological shibboleths. It is always refreshing to hear a preacher say that what he or she is about to say is open to examination and critical study. Congregations of the future are likely to be more diverse in their thinking and require leadership that facilitates a safe environment for a range of perspectives. We want to support the development of this leadership.

The Uniting Church was quite adamant at its formation that there will be flexibility and more to learn about the scriptures as new scholarship emerges.

The Basis of Union stands as witness:

” PARAGRAPH 11 11. SCHOLARLY INTERPRETERS The Uniting Church acknowledges that God has never left the Church without faithful and scholarly interpreters of Scripture, or without those who have reflected deeply upon, and acted trustingly in obedience to, God’s living Word. In particular the Uniting Church enters into the inheritance of literary, historical and scientific enquiry which has characterised recent centuries, and gives thanks for the knowledge of God’s ways with humanity which are open to an informed faith. The Uniting Church lives within a worldwide fellowship of Churches in which it will learn to sharpen its understanding of the will and purpose of God by contact with contemporary thought. Within that fellowship the Uniting Church also stands in relation to contemporary societies in ways which will help it to understand its own nature and mission. The Uniting Church thanks God for the continuing witness and service of evangelist, of scholar, of prophet and of martyr. It prays that it may be ready when occasion demands to confess the Lord in fresh words and deeds.”

Through the generosity of the UCFORUM chairperson, Rodney Eivers, we will be maRodney2king available an annual sum of $10,000 to be distributed to students who are prepared to show evidence of reading, but not necessarily endorsing, the thinking of contemporary progressive theologians. The amount of individual bursaries is dependent on interest and further discussions with the Queensland Synod’s Board of Christian Formation. The manner of selecting these students will not be complex and involve writing a short reflection that makes reference to some progressive writers. A comprehensive reading list will be made available. Many of the authors are now represented in Trinity College library and other texts will be accessible from the UCFORUM.

More details will be made available in the near future, but in the meantime we are keen to gather expressions of interest from prospective and current students. We would like to have an email list of people we can send information to when the bursaries are launched. Perhaps you have some study plans yourself or know someone who would value being on our mailing list. Please pass on this information.

Please send your name and email contact details to: ucbursaries@bigpond.com

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OVERSEAS AID: A MORAL AND PRACTICAL IMPERATIVE

OVERSEAS AID: A MORAL AND PRACTICAL IMPERATIVE

There is little of the policy of the current government that resonates with John Donne’s truth that no man is an island unto himself. With the reduction of Australia’s overseas aid at an all-time low of 23 cents in every hundred dollars of national income, the shoreline of our island home marks the boundary of our official compassion.

The guardians of our collective wealth, our treasurers, plead the need at home and budget repair. Countries in a more stretched financial situation than us do much better. For example, in the United Kingdom at the urging of David Cameron, Parliament embodied the British commitment of 0.7% of GDP into legislation.

The Australian Commonwealth Government aid represents 1% of the national budget.

So Australian charity largely begins and ends at home. But at stake are national interests. Our meagre engagement with the world surrenders our capacity to address three global challenges from which our Antipodean remoteness cannot shield us: inequality, climate change and movement of people. This has significant moral implications for Christians as Matthew Anslow of TEAR Australia explains,

“The fundamental failure of the Government is not so much the immorality of failing to   increase aid to 0.5% of GNI by 2015 as per our commitment; it is failing to positively invest in a more moral world for the twenty-first century.

Now, this is not to say that aid stands alone in its moral status, especially given there are other policy priorities in our budget that include a strong moral claim. But foreign aid is a signal that we, as Australians, are willing to face up to the world’s broken political economy and our place in it, and deal with the downsides of globalisation, even as we enjoy basking in its benefits.

We should thus look again [at] the Zacchaeus story [Luke 19], and be reminded that our liberation is intrinsically connected to the liberation of all peoples.

Foreign aid is the expression of the idea that Australians are willing to look beyond our borders and immediate interests, and act to build a better world-system where everyone has a seat at the table, where all have a fair share of the world’s resources.”

According to an Oxfam study, “the globe’s richest eight men have a staggering net wealth of $621bn – co-existing in a world of extreme poverty where one in 10 people are surviving on less than US$2 a day, and where one in nine people go to bed hungry every night.”

People are not moved to uproot themselves from home and embark on perilous boat journeys when their homeland is secure and respects human rights. These values, secured by a vibrant civil society, are threatened by destabilising gross inequality, a situation ameliorated by programs of Australian aid organisations now subject to crippling cutbacks ? programs that strengthened civil society and improved governance in societies. Political capture is taking place with those at the top, the wealthiest, excluding the poorest from the common wealth and services. The resulting instability and the inevitable consequences of climate change will create a tsunami of refugees when sea level rise displaces the inhabitants of the Ganges, Irrawaddy and Mekong deltas. Enhancing local capacity to mitigate and adapt to the consequences requires aid. Reducing our own greenhouse emissions and establishment of distributed renewable energy systems can both head off the worst of climate change and lift the poorest out of poverty.

Politicians feel they can get away with savage cuts because there are thought to be no votes in overseas aid and some argue that it disempowers the recipient. Yes, fostering trade is important but projects carefully crafted between aid organisations and local partners are incontrovertibly effective. Australia ranks as an outlier among countries with whom we like to compare ourselves. These aspire to contribute 70 cents in every hundred dollars of national income to overseas aid as recommended by the Sustainable Development Goals. We lose our self-respect, our humanity and imperil our long-term interests.

Bill BushBill Bush

Bill is a member of the Uniting Church, taught in Malaysia for two and a half years as an Australian Volunteer Abroad. On his return to Australia he worked as an international lawyer in the Department of Foreign Affairs and Trade with responsibility for treaties and Antarctica. Since leaving the public service he has been heavily involved in drug law reform and social justice issues.

FURTHER READING

TEXT:

Action Aid – http://www.actionaid.org/australia

World Economic Forum, Outlook on the global agenda, 2015, trend 1, deepening income inequality at http://reports.weforum.org/outlook-global-agenda-2015/top-10-trends-of-2015/1-deepening-income-inequality/,

World Vision Australia: https://www.worldvision.com.au/home2203201701

Commonwealth of Australia, DFAT, Australian aid: promoting prosperity, reducing poverty, enhancing stability, June 2014 http://dfat.gov.au/about-us/publications/Documents/australian-aid-development-policy.pdf  and  http://dfat.gov.au/aid/Pages/australias-aid-program.aspx

Robin Davies, Measuring Australia’s foreign aid generosity, from Menzies to Turnbull at http://devpolicy.org/measuring-australias-foreign-aid-generosity-menzies-turnbull-20170203/.

General Assembly of the Unitied Nations, Resolution 70/1 adopted on 25 September 2015 on Transforming our world: the 2030 Agenda for Sustainable Development  [the Sustainable Development Goals] at http://www.un.org/ga/search/view_doc.asp?symbol=A/RES/70/1&Lang=E

Matt Grudnoff, Charity ends at home – The decline of foreign aid in Australia (The Australia Institute) at http://www.tai.org.au/sites/defualt/files/P168%20Charity%20ends%20at%20home%20-%20foreign%20aid%20by%20foreign%20minister%20%28C%29_1.pdf.

Lowy Institute, The facts on foreign aid spending at https://www.lowyinstitute.org/issues/australian-foreign-aid and a fact check here https://theconversation.com/factcheck-what-are-the-facts-on-australias-foreign-aid-spending-71146

AUDIOS

Helen Szoke CEO, Oxfam Australia, “Strategy, not charity: why we need effective aid now”, 21 September 2016 at http://ces.org.au/forums/2016/Szoke-audio/SzokeSpeech.mp3

Rev Tim Costello, “Fortress Australia – myth or reality?” Dinner forum, Thursday 27 August 2015 at http://ces.org.au/forums/2015/Costello-audio/CostelloSpeech.mp3

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The Kingdom of God: Why Progressive Christians think it is important

The Kingdom of God: Why Progressive Christians think it is important

For modern and postmodern readers, the phrase “Kingdom of God” seems archaic. The idea of Kings and Queens who sit at the top of a hierarchy and who “reign” seems highly romantic, or if you know any history, highly dodgy. The tyrannical self-centred nasty Kings far outnumber the benevolent ones. However, this is not a bad starting point. The way the gospel writers use the “Kingdom of God” challenges expected ideas of Kingship (and Empire, the Greek translation of Kingdom) and opens up new possibilities. In a sense, it is akin to Derrida’s discussions of Democracy in which the term is deconstructed, showing up the underlying power relations that distort current realities and impede future possibilities.

Unfortunately, for many years, actually millennia, most churches chose to ignore the critique of Kingdom explicit in the Gospels. This came to a head in the West when the church began to identify itself as the total embodiment of the Kingdom after they became a State religion under Constantine and his successors. The Russian Orthodox church under Putin is currently making the same mistake.

The Kingdom of God portrayed in Scripture is a strange, uncanny place that overturns expectations and which does not lend itself to easy definition. At the start of the Beatitudes we hear “How blessed are you who are poor: the Kingdom of God is yours” (Luke 6: 20). In our context this is like saying blessed are you who are on welfare and struggling to survive, working at poorly paid jobs and not making ends meet, sick with insufficient healthcare, homeless because you have fallen through the cracks of the welfare system, an Aboriginal person still suffering from historical and ongoing oppression or a refugee whose life is being made difficult by the State. This is far from the expected Kingdom where the rich and famous have pride of place. Later Jesus is recorded as making this very explicit when he says “In truth, I tell you, it is hard for someone rich to enter the Kingdom of Heaven. Yes, I tell you again, it is easier for a camel to pass through the eye of a needle than for someone rich to enter the Kingdom of Heaven” (Mt 19:23-24). The disciples are recorded as being astonished by this response.

Matthew in his gospel often uses the term Kingdom of Heaven as a synonym for Kingdom of God. This appears to reflect the Jewish scruple which substituted metaphor for the divine name. Unfortunately, later Christians often replaced Kingdom of Heaven with simply “Heaven” depriving the term of its immanence. Hence the problem for the rich person of entering the Kingdom of God/Heaven is delayed till after death, as is the blessedness of the poor who also have to wait till they die and so then supposedly enter the blessed state. This is clearly not what is meant in the Scriptures. “Repent, for the Kingdom of Heaven is close at hand” (Mt 4:17): “The Kingdom of God is very near to you” (Lk 10:10): “I tell you truly, there are some standing here who will not taste death before they see the Kingdom of God” (Lk 9:27).

Announcing the good news of the Kingdom of God is central to Jesus’ teaching (Mt 4:43). Yet paradoxically much of Jesus’ teaching about the Kingdom is done in parables which on first reading or hearing are not altogether clear, a point Jesus himself is recorded as acknowledging (Mt 13:10-11). One of the reasons for this seems to be that for Jesus, the Kingdom of God is not a concept but a reality that is both about to happen, is happening and will happen and that only those who follow him can hope to grasp the reality by entering and helping to create it. The Kingdom of God is not just another concept or principle that can be held at arm’s length and thought about. To begin to understand it, you need to help build it. The poor have a head start, the rich have huge difficulty getting to first base.

The Beatitudes adds other groups for whom features of the Kingdom of God becomes a lived reality: the gentle, those who mourn, those who hunger and thirst for uprightness (or justice), those who are merciful, the pure in heart, the peacemakers, and those who are persecuted in the cause of uprightness (Mt 5:4-10). This is an action plan for the new community of the Kingdom that is unfolding.

In his actions, Jesus also teaches that the Kingdom of God is a place of healing. This is made explicit in the response Jesus gives to John the Baptist when he asks if Jesus is the Messiah or should they wait for someone else, “Go back and tell John what you have seen and heard: the blind see again, the lame walk, those suffering from virulent skin diseases are cleansed, and the deaf hear, the dead are raised to life, the good news is proclaimed to the poor” (Lk 7:22).

There is an expectation on Jesus’ part that his followers will continue the work of the Kingdom in the here and now.  One of the clearest theologians I have found who has written on the Kingdom of God is the American Walter Rauschenbusch who was writing at the beginning of the 20th century but whose prose still feels amazingly fresh.

The Kingdom ideal contains the revolutionary force of Christianity. When this ideal faded out of the systematic thought of the Church, it became a conservative social influence and increased the weight of the other stationary forces of society. If the Kingdom of God had remained part of the theological and Christian consciousness, the Church could not, down to our own times, have been salaried by autocratic class governments to keep the democratic and economic impulses of the people under check (Rauschenbusch, A TheologyLen Baglow for the Social Gospel, 1918).

To enter the Kingdom of God is to embark on a great adventure. Personal survival is not guaranteed. Jesus and most of the apostles did not live long lives. It is costly in terms of personal wealth, security and fame. The goal of a just, loving, equitable and peaceful kingdom seems not only improbable but impossible. And yet! What a wonder it is! To work always for a better world. To be amazed, surprised, humbled, grateful for the ongoing love present in the world.

Len Baglow

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Book review: Beyond Power (Marilyn French)

Rodney Eivers, Chair of our UCFORUM Executive, has managed some reading over the Easter break.

Beyond Power,  – on Women, Men and Morals

Marilyn French (November 21, 1929 – May 2, 2009)

Being away from the pull of my at-home office for an Easter break gave me the opportunity to catch up with a bit of general reading. For the rare occasions  on which I have done this , oveMarilyn Frenchr the past 12 months or more, I have been working my way through, Marilyn French’s “Beyond Power – On men women and morals.”

Marilyn French was a flavour of the month feminist writer of a previous generation. Her best known title was probably, The Women’s Room. Beyond Power would probably claim to be an academic study on the tragic and demeaning effect that patriarchy has had on both women and men over many years – it has 640 closely-written pages with several thousand notes and references. I have no quarrel at all with her argument and it is one which needs to put. It does need to be kept in mind that being first published in 1985 the world had moved on in some respects. And yet as the daily newspapers remind us, the treatment of women by men and society’s attitudes even in our “enlightened” Western society still leaves much to be desired.

As I made my way through the book and its litany of “complaints” I found myself from time to time thinking, “Yes, all right, but what do we do about it?” Ms French does not seem to come up with any specific solution other than we can hope to educate people to “do the right thing”. There is no religious orientation. There is plenty to regret and condemnation at  the history of religions, including Christianity in their response to the place of women in our culture. The book does not hold back in describing instances of oppression.

Imagine my surprise, then when I reached the penultimate page of “Beyond Power” to find this paragraph:

But I am heartened by the thought of the early followers of Jesus’s ideas: slaves, women, publicans, poor Jews, Greeks, and Roman soldiers, prostitutes, respectable housewives, intellectuals, people who craved a new and more tolerant way of life; people who were sickened  by the Beyond Powerways of power. Of course, if their success stands as an example , the subsequent fate of their religion, which was swallowed whole by patriarchy, stands as a warning.“

Isn’t this what we are trying to achieve by revitalising the Jesus message through Progressive Christianity. I take heart that a relatively secular observer can come to the same conclusion.

Rodney Eivers,   April 2017

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Canadian Conference – 1-3 September 2017

Planning a visit to Canada?

Why not attend this event in Edmonton Everwonder

Ever Wonder: An Expansive Spirituality Conference

For details and registrations go to:  Everwonder

What could spiritual community look like for those who have journeyed beyond a system of beliefs?

Ever Wonder…

What ethical compass do we have for navigating these times in which we live?

What do humanists, spiritual but not religious, atheists, and progressive Christians have in common and offer to the common good?

Whether there is a place for spirituality in our activism for a better world?

How to nurture an expansive spirituality rooted in values rather than beliefs?

What teachings the universe story might hold for us?

How to cultivate meaningful community while preserving individual freedom?

Where to find a hospitable place to explore these and other questions?

Ever Wonder is a conference for spiritual seekers who are open to wisdom from many sources, eager to learn from one another and willing to explore beyond the boundaries of belief systems.

Join us to experience meaningful music, inspiring spiritual gatherings, informative theme presentations, panel discussions, and workshops along with opportunities to have meaningful conversations with others exploring values based spirituality.  We will also celebrate the work of the Canadian Centre for Progressive Christianity (2004-2016) and explore ways to cultivate an expansive spiritual network to serve us now.

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God in the machine: my strange journey into transhumanism

The Transhumanism topic has been exercising the minds of members of the UCFORUM Executive thanks to Paul Wildman. He has drawn our attention to this very interesting paper in the Guardian’s “Long Read” on 18th April 2017. The author is Meghan O’Gieblyn. Meghan is a writer based in Madison, Wisconsin. Her work has appeared most recently in the Oxford American, Guernica and Indiana Review

Extracts:

“After losing her faith, a former evangelical Christian felt adrift in the world. She then found solace in a radical technological philosophy – but its promises of immortality and spiritual transcendence soon seemed unsettlingly familiar……”

“At Bible school, I had studied a branch of theology that divided all of history into successive stages by which God revealed his truth. We were told we were living in the “Dispensation of Grace”, the penultimate era, which precedes that glorious culmination, the “Millennial Kingdom”, when the clouds part and Christ returns and life is altered beyond comprehension. But I no longer believed in this future. More than the death of God, I was mourning the dissolution of this narrative, which envisioned all of history as an arc bending towards a moment of final redemption. It was a loss that had fractured even my experience of time. My hours had become non-hours. Days seemed to unravel and circle back on themselves………”

“Transhumanists, in their eagerness to preempt charges of dualism, tend to sound an awful lot like these early church fathers. Eric Steinhart, a “digitalist” philosopher at William Paterson University, is among the transhumanists who insist the resurrection must be physical. “Uploading does not aim to leave the flesh behind,” he writes, “on the contrary, it aims at the intensification of the flesh.” The irony is that transhumanists are arguing these questions as though they were the first to consider them. Their discussions give no indication that these debates belong to a theological tradition that stretches back to the earliest centuries of the Common Era……”

To read the article go to: God in the machine and be disturbed or challenged to find out more.

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How religion rises – and falls – in modern Australia

From A Progressive Christian Voice (Australia) Inc.

Professor Gary Bouma

April 14, 2017

Gary BoumaIn the past 50 years, the nature and shape of religion in Australia has changed dramatically. While secularisation and religious decline was one way of telling this story, it has become increasingly unsatisfactory.

Religion has not gone away, nor has it retreated into the private sphere as predicted, even though increasing numbers declare they have “no religion”. These changes have major implications for social policy and research.

Religion is constantly in the news. It seems to fuel global events, frightens politicians, and is claimed to influence the voting on moral issues.

In the 2011 Census, Australia became at the same time both less religious and more religious. While a rising number declared they have “no religion” (22%), the number declaring a religion also increased significantly. This was partly due to 17% fewer people taking the option of not responding.

The declaration of “no religion” is becoming particularly evident among young people – the so-called millennials. In the 2011 Census, nearly 30% of Australians between 25 and 34 declared that they had no religion.

Research in the UK reports many young people are turning their backs on formally organised religious communities that seem incapable of according women full dignity or recognising and celebrating love among LGBTIQ people.

Increasing proportions of young people have been raised by parents who declare they have no religion. In the UK, the likelihood of children of religious parents being religious themselves is about 50%. But those raised in non-religious households are very unlikely to take up religion. Similar figures are likely for Australia.

From recent research overseas and in Australia, there appears to be three broad types of orientation to religion, and not just the two predicted by secularisation theory, which is no religion or faith celebrated and practised in private.

Also, there has been a tendency to essentialise the religious/secular divide and to ignore the diversity of ways in which people are religious.

First, there are those who associate with formally organised religion because they find it informs their lives and motivates them to do service. They are public about this, and about their efforts to put faith into practice. Religion is important to them and informs the way they seek to shape and reshape society.

Recent focus groups among millennials reveals some who are religious are exclusivist, believing they have “the truth” and that everyone should have the same religious belief as they do. However, most are confident in practising their own religion while being comfortable to let others be themselves – whether religious or not.

While probably a smaller percentage of the population than 50 years ago, those taking their religion seriously cannot be ignored in any analysis of what is happening today. A recent National Church Life Survey (NCLS) revealed 14% of Australians said “religion was very important” to them, and 11% attend worship weekly.

However, this group is highly diverse. It includes many varieties of Christians along with those who are Buddhist, Muslim, Hindus, Sikh, Jewish, and others.

Second, there are many ways of belonging to a particular faith. As one billboard declares: “there are 1.6 billion ways of being a Muslim”. The internal diversity of religious groups is huge.

Among the “nones” there are at least two groups. First, there are those who fully reject or simply ignore religion. It is meaningless and pointless to them.

While a few may be actively anti-religious, most simply do not care about religion, but do not mind if others follow one. The NCLS revealed 36% of Australians said “religion was not important”, and another 25% said “religion was of little importance”. Similarly, 68% said they never (or less than once a year) attend any kind of religious service.

The second group among those who declare “no religion” includes those who actively engage in spirituality, practise meditation, ask questions about the meaning of life, seek ethical ways to live their lives, and reshape society.

According to the NCLS, 28% of Australians claim to “have had (and another 25% believe it is possible to have) a mystical or supernatural experience about which they have no doubts about its reality”. Given that 11% claim to attend religious services once a week (and 7% once a month), supernatural experiences are not limited to religious organisations.

This second group of “nones”, sometimes referred to as SBNRs (spiritual but not religious), needs further research to understand the ways people are engaging with questions of meaning, seeking to promote personal and social wellbeing and improve their world.

The fact they are not associated with existing organisations does not mean these activities have become privatised. They are simply differently organised and networked.

The diversity of ways Australians are and aren’t religious or spiritual impacts on social policy, education, and interreligious relations.

First, the diversity is not among just an increased number of monolithic blocks of identity. No-one speaks for all Christians, or Muslims, or Buddhists, or Hindus or Jews. Intrareligious relations are at times more difficult among people claiming the same religious identity. Alliances on issues will form between people from different religious groups, which are internally divided on the issue.

Responses to census categories indicate one level of increased diversity but do not reveal the huge diversity within the categories. Nor do they reflect the fact that increasing numbers of Australians, given the chance, will claim more than one category.

Overlooking diversity both within the ways of being religious and the ways of having no religion neglects the many forms of spirituality, wholeness, caring, sacred spaces and meaning found within and alongside formally organised religion.

Gary D Bouma Emeritus Professor of Sociology, Monash University

Disclosure statement

Gary D Bouma is an Anglican Priest in the Diocese of Melbourne.

Article first published on The Conversation

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“Resurrection – What can it mean today?”

Our next Caloundra Explorers Gathering is on the week after Easter-  Sunday 23rd April at 5pm.

Following so closely oJohn Everalln the Easter period, our Leaders for this Gathering have chosen their Theme based on the issues that “Resurrection? ” raises for  a progressive thinking church goer, and certainly, in a challenged way, for those that have become infrequent visitors to the tradition in which they were brought up within family and later youth groups.

This Gathering will be fascinating and possibly a little unsettling for some. However, our discussions over the byo light meal during the proceedings are always supportive and opinion can be expressed safely.  All discussion will be helpful to take our thinking a further stage on our own “exploring journey”. …….  “Looking at the Resurrection with new(modern?) eyes”.

YOUR INVITATION:

April 23rd   Sunday  5pm-7pm  “Gathering” : Explorers lead a very special evening with the title “Resurrection? – What can it mean today”.  This will follow 1st century thinking as it develops into present day 21st century understandings . For some, Easter can bring doubts and concerns to the surface and this Gathering is an invitation to safely take one’s “exploring journey” a stage further.  The liturgy and discussion develop respectfully around a byo light meal. Challenging but Refreshing! “It is OK to raise doubts”. Come along!  A Faith And the Modern Era activity. Margaret Ph.5438 2789, Sylvia Ph.5492 2450, John  m:0408 624 570

We would particularly like to welcome again new friends –local and regional – that we met for our February Gathering and its  Michael Morwood inspired discussions.    Put the date in your diary!

Bring a Friend.

Shalom,  John  Everall

Explorers Group  Faith And the Modern Era Series

Caloundra Uniting Church Hall – 56 Queen Street  Caloundra

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Cry of the Earth and her People – Sisters of Mercy Brisbane

John HaughtFrom ‘Earthlink”  –                                             Wine, Cheese and Conversation

Thursday, 11 May, 5.30-7pm, at Delamore, Turner Road, Kedron.  Join us as we listen to the next in the series about “Cry of the Earth and her People”.  The speaker this time is John Haught, (publications), who is a Distinguished Research Professor at Georgetown University. He specializes in systematic theology, with a particular interest in issues pertaining to science, cosmology, evolution, ecology, and religion.

No need to reply. Just come, and bring something to drink and nibble during the first half-hour.

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Why they killed Jesus

Why they killed Jesus.

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The Romans didn’t kill Jesus because he performed miracles or healed people on any day of the week. He wasn’t killed because he taught (or criticized) spiritual truths or religious practices. They executed him because of his subversive politics and his perceived threat to the stability of the Palestinian region of the Roman empire.

They killed him for his work in organizing a labor movement of disgruntled Galilean fishermen who were sick and tired of being oppressed by unjust Roman taxation. They killed him because he dared to disturb the peace of the “Pax Romana” by causing that ruckus at the Temple courtyard seeking to “reclaim it” from those who were colluding with Rome. They executed him because he was proclaiming a rival empire – a kingdom (literally an “empire”) of God – and their perception of him claiming to be the true King of the Jews – and their perception of that as calling for a coup d’état in Israel.

They executed him because his followers were viewing him with the political terms of “Lord,” “Son of God,” “Lord of lords,” “Prince of Peace,” and “King of kings” – instead of Caesar who had been claiming those titles for himself. Jesus didn’t die to appease God, he was killed by those who who worshiped Caesar as god.

In sum, Jesus’ execution was the inevitable consequence of someone living so radically, loving so unconditionally, and teaching so many subversive and counter-cultural things that defied the ruling powers that be — esp. after the disturbing scene he caused in the temple courtyard where he called out the hypocrisy and collusion of the temple leaders and Rome. Authentic Christian discipleship should come with a warning label.

Jesus was, however, willing to receive the worst that Rome could dish out in order to show how the worldly myth of redemptive violence was ultimately impotent – and that the way of redemptive non-violence has the power to change the world.

xx – Roger

p.s. The top two subjects that Jesus spoke about most were politics and economics – proclaiming and describing the subversive kingdom (literally “empire”) of God; and money and our relationship to it.

Rev. Roger Wolsey is an ordained United Methodist pastor who directs the Wesley Foundation at the University of Colorado at Boulder, and is author of Kissing Fish: christianity for people who don’t like christianity

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Genuine Bullying

Playing the Bullying Card in The Marriage Equality Debate

[An opinion piece from Rev Peter Catt, President of APCV. Submitted to Fairfax Press.]Peter Catt

A few years ago I had cause to caution a member of staff over bullying behaviour towards a colleague. Her first and immediate response was to contact Professional Standards and make a complaint about me; she alleged that I was bullying her. The complaint against me was dealt with and dismissed and in the fullness of time the employee left our staff.

That employee’s tactic provides some insight into the way power dynamics can play out in our community. Over the past few weeks we have seen the Marriage Equality debate become the latest arena in which this power play is occurring.

Next week Western and Orthodox churches will rehearse the drama that lies at the heart of the Christian faith, the events of Good Friday and Easter Day. On Good Friday churchgoers will reflect once more on the events of Jesus’ unjust execution. In St John’s Cathedral we will read the story in dramatic form. Real people will play the characters in the story and so make it come to life in our midst. We will be reminded that those who wielded political power colluded with the religious authorities to destroy Jesus, whom they saw as a troublemaker. Those at the top of the power tree understand that even a non-violent challenge can change the world.

In the Good Friday story, as is so often the case, the populace, who were themselves subject to the excesses of the powerful, were played by the power brokers and led towards legitimising the authorities’ actions. The mob also called for Jesus’ destruction.

On Easter Sunday we will hear of the world being turned on its head. The disciples encounter Jesus anew and the efforts of the powerful are unmasked. The victim is proclaimed as innocent.

This is a radical insight. Until the time of Jesus most people believed that victims were deserving of their fate. Illness was understood to be a punishment and falling under the power of another a sign of faithlessness. This outdated way of dealing with victims is still used by some today when they talk of or to victims. Victims of rape are told that they ‘asked for it’, Domestic Violence victims can be persuaded that they were the cause of their partner’s outburst, those who are subjected to school yard bullying can be lead to believe that they attracted the attention of their oppressors, and the suffering we inflict on the people who are seeking asylum, now detained on Nauru and Manus, is justified using similar logic.

The story of Easter day confronts this. For nearly two thousand years an alternative narrative, driven by the idea that the victim is innocent, has been seeping into our hearts and minds. Our culture, even for those who do not claim allegiance to a church community, has been shaped by the new way of looking at victims. The victims are innocent. They are not the guilty parties. Our modern day interest in progressing and defending human rights is based on this understanding. Victims do not deserve their fate. The perpetrators have to be challenged. The system has to change.

As this narrative has found its way into our communal psyche it has led to different way of looking at those subject to the abuses of power. It has encouraged us to empower the powerless, to provide the voiceless with a voice and to bring the invisible into our view.

Those who wield power never give up power easily. They can see that the Easter day narrative, with its focus on the innocence of the victim, gives a certain amount of power to victims. To be recognised as a victim is to have access to some degree of empowerment. It is the first step in giving one access to support, to the support of allies and the overturning of injustice. As a result some who wield power are beginning to seek ways to harvest this source of empowerment for themselves. They seek to proclaim themselves as victims or to label those who challenge them as perpetrators so that they can have access to the power that being a victim provides.

The bullying employee recognised this and sought to take the narrative of being bullied to herself. She wanted access to the power and protection that being the victim can provide.

For several months now I have been observing this dynamic gathering steam within the Marriage Equality debate. Last week Peter Dutton claimed that equality advocates had bullied businesses into supporting marriage equality and some Christians are claiming victim status. Most of these claims are light on when it comes to specifics and seem to reflect the fact that those against marriage equality are feeling vulnerable as they anticipate the certainty of marriage equality coming to Australia.

Not liking something doesn’t make one a victim. Neither does another gaining equality with you. Lost of privilege and status and a changing world can make us feel vulnerable, but they do not make us victims. Genuine bullying needs to be called out in the marriage equality debate as in all aspects of our living. To claim the status of victim as a way to hold on to power diminishes the plight of those who are truly suffering and we need to call that out as well.

Peter Catt is Dean of St John’s Anglican Cathedral, Brisbane. He is chair of the Australian Churches Refugee Taskforce and President of A Progressive Christian Voice (Australia).

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ARRCC is now in Brisbane – workshop 8th April (note corrected date)

Following our request for more links to groups addressing environmental concerns, we received the following advice from Renee Hills (Australian Religious Response to Climate Change):

Civil Resistance WoARRCCrkshop

 Gandhi, Martin Luther King, Dorothy Day and ARRCC1ARRCC2others saw that sometimes a situation calls for action rather than words. Many of us in the Australian Religious Response to Climate Change (ARRCC) are feeling that now is such a time. We are planning some specific nonviolent direct actions (NvDA) soon.

To prepare, ARRCC is hosting some one-day workshops with facilitators from Pace e Bene who specialise in NvDA skills development and the spirituality of non-violence.

 You may want to be involved, or you may simply want to learn more about what civil resistance involves and explore whether or not you want to participate in some way. This will be a safe environment, with plenty of opportunity to raise questions and concerns.

Nonviolence is at the heart of the Gospels and all the major faiths.

“To practice nonviolence, first of all we have to practice it within ourselves.”  Thich Nhat Hanh

Date: Saturday April 8th (note correction), 9.30 for 10 am start, finishing at 4 pm

Where: Multi-Faith Centre, Griffith University, Nathan campus, 170 Kessels Rd, Nathan.

Facilitator: Jason MacLeod and Penny Barrington, Pace e Bene

Suggested donation: $50 or $15 concession (but price is not a barrier – contact us.)

Enquiries: 02 9150 9713 or info@arrcc.org.au

RSVP essential: here

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More on “What is Progressive Christianity?”

EyeLen Baglow, administrator of our partner A Progressive Christian Voice Australia has extended the discussion on the critical question of What is progressive Christianity?  This commentary can be found at: A Conversation on Progressive ChristianityLen draws on an interview with Marcus Borg, Progressive Christianity.com, and a long list of diverse thinking theologians which is a wonderful resource because Len has given web links to each of them. Enjoy.

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The Churches and the Environmental Imperatives for all of us

For many decades the churches of all faiths have given serious thought and produced powerful statements supporting environmental action that placed the onus on individuals and governments to aEnvironmenatla changeddress related issues of social justice, being good neighbours, saving the planet and changing lifestyles. The challenges have become more urgent and the voices of concern, protest and action become more shrill.

This is an issue that unites all sectors of faith – evangelicals to progressives – and there are many good examples of effective responses.

The Micah Challenge that grew following the year 2000, when Australia joined 188 nations in a historic and inspirational commitment to “spare no effort” to free men, women and children from abject poverty and achieve eight Millennium Development Goals by the year 2015, Micah Challenge began mobilising Christians to hold the Australian government to account for its promise to contribute our nation’s fair share towards these goals. The results speak for themselves.

The Australian Religious Response to Climate Change has played an important role in advocating and bringing all faiths together and share their responses to climate change. Major religions and denominations have made official statements that can be read at this site. A couple of the links are currently not live. It is worth noting that the Muslim Faith topped the leader board in the Clean Up Australia program with 1000 volunteers on 26 sites. The Islamic Declaration before the 2015 Paris Agreement was a very strong statement of responsibility and obligation.

Green Faith is an interfaith coalition for the environment that was founded in 1992.  They work with houses of worship, religious schools and people of all faiths to help them become better environmental stewards.

They believe in addressing environmental issues holistically, and are committed to being a one-stop shop for the resources and tools religious institutions need to engage environmental issues and become religious-environmental leaders.

The Queensland Churches Environmental Network is a commission of the Queensland Churches Together  facilitating the Church’s call to love and care for creation as a vital expression of faith. A major QCEN event was the meeting held in Toowoomba, titled ‘Impact of Mining on Rural Communities and the Environment’, where the conversation with several people from different parts of the Darling Downs was about the impact of mining on their communities and the environment. On Sunday 26th March QCEN is hosting a gathering on climate change in Brookfield (see previous post). Two recent QCEN reports are:

Ecology, War, and the Path of Reconciliation Clive W Ayre (Uniting Church) and

Green Churches: Ecology, Theology and Justice in Practice Coleen Geyer (Uniting Church)

The Uniting Church Assembly through Uniting Justice Australia has passed many resolutions related to the environment not the least being: For the sake of the planet and all its people which includes strategies for engaging congregations, individuals, communities and government in strategic and responsible action for the dealing with environment and climate issues.

We welcome other appropriate links to share with our members.

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Formation of the Progressive Christianity Network – Qld.

The Plan

In line with long held plans to ‘catch up’ with other States and have a Queensland Progressive Christianity group, this concept was boosted considerably on Saturday 11th March. The gathering at the Treston seminar stayed on to discuss a draft proposal prepared by the committee of the Modern church lookformer Progressive Spirituality Network. The plan is to transition the hundreds of members in the latter group into the proposed PCNQ while establishing a close relationship with the ever growing UCFORUM. Of course many of our members belong to both groups. Paul Inglis has accepted an invitation to chair the group in the formative stage.

We now also have many international links and are aware of a need to move forward with them in mind. At the same time, as the Common Dreams Conference proved, Queensland has a lot to offer the progressive movement and there will be much about the PCNQ that is distinctly us.

What’s in a name?

The name for the group is not yet finalised but we are keen to align and link to interstate groups for several reasons. Feedback at this meeting and emails I am still receiving will help us to make the ‘right’ decisions.

What is the purpose of such a group?

The scope and purpose of the group is still under discussion, but the following have been mooted:

  • to provide a safe place for progressive thinking Christians and others to come together and discuss the many issues in the life journey
  • to be an organising group for seminars and conferences
  • to continue the work of the former progressive spirituality network
  • to build links with non-Christian groups with strong interest in progressive spirituality and religion
  • to welcome atheists in the ongoing conversations about the meaning of life
  • to work with similar interstate groups when planning visits from keynote speakers
  • to publicise events related to our interests
  • to make appropriate commentary on contemporary matters
  • to explore the growing literature and scholarship in the field.

 

Some proposed initiatives

The planning team has already begun the process of setting up a Round Table group made up of representatives of all progressive and ‘explorer’ groups and individuals who can informally come together to find common ground and share in initiatives.  A draft paper on this proposal is available on request from Paul. Your comments and suggestions are always welcome.

We will be considering whether this is part of the brief for the PCNQ.

We want to reach as many interested people across the State as possible and an early challenge will be to find ways to support individuals in isolation from progressive groups. Already we have many members who correspond with us and receive reading lists and other information.

Watch for further developments and please continue to participate in our activities.

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A reflection: Films that break the ‘conspiracy of silence’.

Our friends at A Progressive Christian Voice have recently posted the following commentary:

BEYOND ‘LION’ TO FILMS BREAKING THE “CONSPIRACY OF SILENCE”

by Ray Barraclough

Recently in cinemas around Australia tears were shed in response to the dramatised film Lion depicting the perilous journey of a young Indian boy losing touch with his natural Indian family. But there are hundreds, possibly thousands, of such stories in our own land.

And the children involved did not become lost but were actually forcibly removed from the arms of their families. The Royal Commission, which heard numerous testimonies from what was termed ‘the stolen generation‘, produced its report entitled Bringing Them Home [1997]. It contained dramatic accounts that could be the basis for not just one but many films depicting this Australian phenomenon.

The film Rabbit Proof Fence [2002] took viewers into this sad landscape. But there are many more such stories that Australians need to see on their cinema and television screens.

Bernard Lewis observed that:

History is the collective memory and if we think of the social body in term of the human body, no history means amnesia, distorted history means neurosis. [1]

Suppressed history and neurotic memory – both flow from what has been called ‘the conspiracy of silence’ in nationalistic Australian history. Timothy Bottoms, in his book entitled Conspiracy of Silence, documents what he terms ‘Queensland’s frontier killing times’. [2] But Queensland is not alone in this. No Australian state is devoid of such testimonies, such killings.

It is a challenge to the Australian film industry that that silence be broken. Brief and fleeting utterances have been given of the bigotry and violence that became cloaked in that Australian silence. Thomas Kenneally’s novel, The Chant of Jimmy Blacksmith (made subsequently into a film) attempted to give insights into the life of Jimmy Governor and the ripples of violence that still affect this country’s memory.

Every year on 25 April we are saturated with Anzac memorabilia, leavened with religious salvific terms such as ‘blood sacrifice’ and martyr-like language of men shedding their blood for the Empire and their country.

Admittedly the numbers who died at Gallipoli vastly outnumber those who died at Myall Creek and Coniston. But what of indigenous people – women, men and children – whose blood was shed for defending their own land? Can not a drop of Anzac memorial water be spared for them?

What Australian town, shire, or city, pauses even for a moment on the 10th of June or over the days beginning on the 15th August, to remember and reflect upon the massacre of Indigenous people that occurred respectively at Myall Creek (10 June, 1838) and at Coniston (from 15 August, 1928).

And there are records in white history that document these events. The two trials over the Myall Creek massacre [3] and the records of a Board of Enquiry [4] into the Coniston massacre, would provide ample material for a full length film script to reduce the enveloping silence.

Even an arch-conservative figure such as Tony Abbott can refer to the treatment over history of the Indigenous people of this land as ‘the stain on our [Australian] soul’. [5]

Fortunately in Australia there are film-makers prepared to make films that will break the Australian ‘conspiracy of public silence’ about at least two of the numerous massacres thRay Barracloughat occurred throughout the length and breadth of this country? Notable is the 2012 production of Coniston by Rebel Films, directed by Francis Jupurrurla Kelly and David Batty. [6]

If our nation cannot bring itself to publicly remember Myall Creek and Coniston, perhaps commercial films depicting these events can break the amnesia and neurosis of our country’s limited memory.

________________________________________

1. Bernard Lewis, Notes on A Century – reflections of a Middle East historian, Penguin, New York 2013, p.5.

2. Timothy Bottoms, Conspiracy of Silence – Queensland’s frontier killing times, Allen & Unwin, Sydney, 2013

3. For an account of the massacre and subsequent trials note Mark Tedeschi, Murder at Myall Creek – The trial that defined a nation, Simon & Schuster, Cammeray, 2016

4. Police Magistrate A. H. O’Kelly presided over The Board of Enquiry which was established on 27 November, 1928. One Board member was J.C. J. C. Cawood, Government Resident in Central Australia, and Murray’s immediate superior. Cawood revealed his own disposition in a letter to his departmental secretary shortly after the massacre: “…trouble has been brewing for some time, and the safety of the white man could only be assured by drastic action on the part of the authorities … I am firmly of the opinion that the result of the recent action by the police will have the right effect upon the natives.” Cawood to Secretary Home & Territories Dept 25 October, 1928. NAA A431 1950/2768 Part I.

5. Speaking in Federal parliament on 27 May, 2013, Tony abbott said: We have never fully made peace with the first Australians. This is the stain on our soul.

6.The documentary film entitled Coniston was awarded the best Docudrama award by the Australian Teachers of Media (ATOM) on 21 November, 2012. It was screened on ABC TV on 14 January, 2013.

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Where doctrine meets science – Kevin Treston

EarthA well attended seminar led by Dr Kevin Treston last Saturday heard about the impact of new scientific movements on the Christian story. Based on his new book Who do you say I am? The Christ story in the cosmic context, we were invited into the world of evolution, cosmology and the anthropic principle, connectivity in the universe, God as primal energy of love, quantum physics, emergence theory, morphic resonance, globalisation, DNA and genetics, global warming, consciousness, and inclusive global spirituality.

KevinTrestonWhile Kevin does not claim to be an expert on any one of these topics, he does have a good breadth of understanding of their basic principles. His book focuses on the challenges to the contemporary Christian churches that resists moving their doctrine along with new understandings. Many of these scientific discoveries offer new critiques for traditional views of fall and redemption, understandings of the incarnation and the significance of the coming of Jesus as the Christ. In terms of the latter, was it a result of the breakdown of humanity’s relations with God or the regeneration of life through the Jesus as Christ in the magnificent unfolding evolutionary story of the universe?

All of the presentation was a stimulus to read Kevin’s book where the Christ story is told and celebrated within the context of modern science, especially evolution and cosmology. After hearing Kevin I was even more attracted to the documentaries by Professor Brian Cox! Kevin goes to considerable pains to ensure that all of this links to very practical features for Christian life each day. In his words: The warning for Christianity is that unless Christianity integrates its core teachings with positive features of the emerging modern world in which we live, Christianity will be further marginalised to the fringes of society and lose its treston-bookinfluence for the betterment of people and the earth community.

Published by: Morning Star Publishing $19.95

To order: contact sales@morningstarpublishing.net.au or a local bookstore or

Kevin: kevintreston@gmail.com

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Recommended for ‘entry to’ or ‘refresher of’ progressive theology

We are often asked for recommended readings and we give reading lists to new ‘explorer’s’ of progressive Christianity. Top of my list is Val Web’s Testing Tradition and Liberating Theology: Finding yourTesting Tradition and Liberating FULL COVER B.20.12.2014.indd own voice for many reasons. I am sure many of our hundreds of followers will have already read this wonderful text, but just a few comments for others….

Val is an advocate for theology being done by every Christian. She asks How can the church be a force in the world if its lay people have nothing to offer but dogmatic sound bites that fade into nothing when taken up and challenged by others? Thinking theologically is not the same as believing and we should re-think and investigate what we previously simply ingested by osmosis. In that way we can make sure what we think or believe is not someone else’s formula  for making our own lives make sense.

Many explorer groups exist on the sidelines, or in some cases even have a significant part to play in the life of congregations These are safe places for people to discuss questions without censure and to use their brains and life experience to make sense of everything. Nothing beneficial comes from religious debate where arrogant certainty or disdain, the use of clever words, or refusal to engage are the tools for discourse. These groups often share the growing number of books that demonstrate the great scholarship that exists in this field of thinking.

Val Webb’s book gives a good overview of the field of thinking around progressive Christianity identifying it as part of the stable of liberation theologies that have emerged from greater education, the impact of science and the challenges to the way in which church doctrine has evolved. It is also about a universal spirituality movement because the way God is discussed leaves room for openness to other religious traditions. We can learn more about our faith and ourselves by greater understanding of other faiths and atheism. Important to this is the move away from one meta story or universal truth and its medieval understandings of God as an external interventionist, in contrast with the notion of an indwelling Spirit.

Church historian Diana Butler Bass says that, for centuries, we have assumed religious commitment starts with assent to a set of beliefs that also dictates how we behave. This believing and behaving makes us eligible to belong to a church community. While this may have been the way of past generations, she suggests it should be the other way around – belonging, behaving and believing.This would take us to the way of Jesus who invited followers to join him – belonging – to proclaim and live the way of the reign of God – behaving. Beliefs emerged and these were fluid until the creeds declared orthodoxy.

Val manages, in one book to take us through the foundations of theology, the way in which we can all do theology, the history of the church and its theology, reasons for being bold with our doubts, the spiritual journey of life, and living out our theology in ethical and responsible ways.

I enjoyed this book immensely.

It is available from Morning Star Publishers 

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Spiritual Mindfulness

Just when I was learning about mindfulness and mind (brain) body connections while doing an intensive three week Back Rehab Program at Wesley Hospital Brisbane, along comes a message about Jim Burklo’s latest. (Thanks Noel Preston).

Mindfulness has been liberated from religion.  Jim Burklo’s new book liberates religion with mindfulness. The book anMindful Christianityd website are windows into mindful Christian spiritual practice for individuals, churches, retreats, and groups.  More at MINDFULCHRISTIANITY.ORG

About the book:

Just now, mindfulness – defined in secular terms, studied scientifically, and practiced ubiquitously – has come fully into the cultural mainstream.  Now is the time to rediscover it in the mainstream of Christian faith and practice, in the writings and practices of contemplatives throughout its history.  Mindful prayer leads to fresh interpretation of Christian tradition, and reveals the Bible for what it is: not a book of facts, not a fixed set of prescriptions for behavior, but rather a collection of wisdom and poetry and myth made sacred by the ongoing human quest for intimate encounter with the Ultimate Reality.

Mindful Christianity is spiritual practice in the service of engagement with the quest for social and environmental justice.  By seeing clearly what is, we can begin working on what ought to be.  The mystical knowledge of God leads to a life of compassion and activism.

For forty dawns in solitude before he began his ministry, what awe filled Jesus’ soul?  To what inner and outer realities did he awaken?  In silence, searching for himself, whom did he find?  MINDFUL CHRISTIANITY invites you to join Jesus in the desert, and with him meet God face to face.

Order multiple copies directly from the publisher, St Johann Press, or individual copies at AMAZON

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Who do you say I am?

Merthyr Explorers invites you to a Saturday morning seminar:

Saturday 11th March 2017, 9:00 am – 12:30 pm

including morning tea of yummy hot scones, tea and coffee.

WHO DO YOU SAY I AM?treston-book

The Christ story in the cosmic context

In Who do you say I am?, Kevin Treston explores the features of a Cosmic Christian Story that situates God’s revelation in Jesus as the Christ firmly within the evolving dynamics of creation. It is a Story that takes account of modern science, especially cosmology, quantum physics, energy field thKevinTrestoneories, genetics, globalisation, technology, and neuroscience that are changing forever how humans live as citizens of the planet.

Dr Kevin Treston will give an insight into the content of the book and there will be time to explore the concepts together. Kevin is a well known author and consultant. He has worked globally for many years in the areas of education, spirituality, theology and pastoral ministry.

Cost: $15 including morning  tea

Please register your intention to attend so we have numbers for catering purposes.

This book will be on sale for $20. Please note: no EFTPOS facility available. Cash or cheque only.

Enquiries and registrations:   Phone – 0409 498  403

or  Email: drgarn@bigpond.net.au

Merthyr Road Uniting Church Centre, 52 Merthyr Rd, New Farm

Bus Stop 13 on Bus Route 196. On street parking available.

Following the sessions there will be an opportunity to discuss how progressive groups across all churches and other independent groups can network together more effectively.

 

 

 

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Caloundra Explorers – Invitation

Explorers Group – Caloundra Uniting Church   

Your invitation to Explorers Group                  

       A Faith And the Modern Era series

SUNDAY 19th FEBRUARY

A   Sunday “Gathering” at 5pm sunset led by The Explorers Group in the Church Hall

This is the new approach to the Church’s scheduled “3rd Sunday in February” ‘Alternative’ evening service. We each bring a small byo light finger food supper plate to share during discussion around the table as part of the activity.  Tea, coffee and cold drinks are supplied. There is always plenty to go around.

Contact person for the “Gathering” is John Everall   Ph 5492 4229.

This Month’s Gathering is developed around a proposition put to 300 delegates at the Common Dreams 2016 Conference in Brisbane by acclaimed speaker Michael Morwood.

We will listen to him discuss:  “Three key questions that need to be raised and answered in any process of adult religious faith formation:

  • What are you asking me to imagine?
  • Where did that imagination come from?
  • How does that image or picture of reality fit with what I know of reality today?

Let’s start with “GOD”

Quoting Michael’s opening:  “Galaxies like the Milky Way probably have about 17 billion earth size planets. In the grand schema of galaxies, stars and planets, planet Earth rates in comparison with it all as little more than what a speck of dust is to hundreds of millions of planets. A speck of dust.

So, here we are on this speck of dust– and we think we know what “God” is?”

THEN DISCUSSION OVER OUR SHARED MEAL FOLLOWED BY A PERIOD OF CONTEMPLATION/PRAYER AS PART OF THE “Gathering”.

Everyone can feel at ease in contributing to conversation in this safe place.

 

 

YOU ARE ENCOURAGED TO JOIN IN THIS Faith And the Modern Era series.

It is for ALL, not just Explorers.

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Seminar:

Join us for an evening of stimulating ideas and discussion

THE JOURNEY OF LIFE: BASIC TO NEW DIRECTIONS FOR SPIRITUALITY

Presented by Dr Noel Preston AM

Featuring the Emmy Award winning DVD …

Journey of the universe

The documentary is hosted by Scientist Brian Swimme and produced by Yale University’s Mary Evelyn Tucker and John Grim (All are colleagues of the late Thomas Berry). After an introduction by Noel, the DVD will be screened for about 35 minutes and followed by open discussion.

 Weaving modern science with enduring wisdom from the world’s cultures, Journey of the Universe explores cosmic and Earth evolution as a profound process of creativity, connection and independence, and offers an opportunity to respond to the ecological and social challenges of our times, times when we, homo sapiens, emerge as the planet altering species.

This presentation invites us to reflect on the wisdom traditions which have evolved with human consciousness, “the cosmos come to consciousness” (as Karl Rahner referred to human evolution). So it prompts philosophical and theological questions which pose a challenge to our culture, our rituals and the way communities committed to a contemporary spirituality are to be developed. It presents the challenge of moving into the Ecozoic era when humans will be present to the Earth in a mutually enhancing manner.( T. Berry)

Questions to be discussed including:

 “What is at stake if human activity threatens this 14 billion year process?” “What would we lose if life on Planet Earth were so destroyed that the human species as we know it ceased to exist? “

“How are we (religious progressives) going to tell the story of life on Earth to our children?” “Why is this story basic to the new directions of future spirituality?” “What kind of belief system/spirituality/ethic will sustain an appropriate role for humanity in the continuation of this story?”

Presenter: Dr Noel Preston AM. Among many publications he is the author of Ethics with or without God (Morning Star Publishing).

Hosted by  West End Uniting Church –  26th February, 6:30 pm to 8:00 pm

Following the 5:30pm Contemplative Service

Venue:  West End Uniting Church Hall, 11 Sussex St, West End, Brisbane, Q.

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New Lenten Studies from Greg Jenks

Travel the Slow Path – Lent 2017

Rex Hunt has kindly forwarded details of Greg Jenk’s Lenten Studies. This may be of interest to our subscribers because of its contemporary and practical focus. We already have a link under “LGreg Jenks2eading Practitioners” to Greg and that site has items of interest about his work in the Holy Land and other places. Greg is currently a scholar and Dean of St George’s Cathedral in Jerusalem and Residentiary Canon at St George’s College.

These studies are available online from: Travel the Slow Path: Lent 2017

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Recommended Journal: Scientific GOD Journal

A scientific view of GOD

The Scientific GOD Journal has been recommended by a member of our UCFORUM Executive.

Scientific God JournalI have enjoyed trawling through its editorial board and examining its ethical and innovative process for approving articles for publication.

The current issue focuses on the theme: Beyond the circle of life.

Articles: Beyond the Circle of Life; Death, Consciousness, & Phenomenology; Consciousness, a Cosmic Phenomenon; Idealist View of Consciousness After Death; Science & Postmortem Survival; Non-Locality/Disembodiment; Tilde Fallacy & Reincarnation; Theory of a Natural Afterlife; & Vision Statement on Science & Spirituality.

The purpose and mission of Scientific GOD Journal (“SGJ”, ISSN: 2153-831X) are to conduct scientific inquiries on the nature and origins of life, mind, physical laws and mathematics and their possible connections to a scientifically approachable transcendental ground of existence – we call “Scientific GOD.” By “scientific inquiries”, we mean building concrete and testable models and/or hypotheses connected to hard sciences (e.g., physics, neuroscience, biochemistry and physiology) and doing the experimental testing. We believe that in this golden age of Science the GOD in whom we trust should be spiritual as well as scientific. Indeed, since we are all made out of the same subatomic, atomic and genetic alphabets, the scientific GOD each of us seeks should be one and the same whatever our race, religion and other differences. There is also a Scientific GOD Forum available.

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Visit of Len Baglow to Brisbane – your invitation

INVITATION from A Progressive Christian Voice (Australia)

Supporters of APCV, or of streams of progressive Christianity in general, are invited to attend a talk/discussion led by Len Baglow at 2:00-4:00pm at St Francis’ Theological College in Milton, Brisbane, on Tuesday, 14 February.

There is ample parking in the grounds of St Francis’ College. Also, the college is situated just across from Milton railway station, in Milton Road.

Three new members have joined the APCV Management Committee  – Len Baglow, Tiffany Sparks and Kenneth Castillo. all three bring distinctive experience, gifts and insights to APCV.

Len is from South Woden Uniting Church in Canberra.

The Topic: Len will be contributing ideas and strategiesLen Baglow relating to “Strategies for Progressive Christianity in the Australian landscape”.

About Len Baglow: Len Baglow is a policy advocate with qualifications in both social work and urban and regional planning. In recent years, He has been involved in refugee and asylum seeker policy, income support policy, housing policy and child protection policy. He is particularly passionate about the growing poverty and disadvantage of students from poorer backgrounds who are attempting further education.

In the 1980s and 90s Len was active in the environment movement and retains a strong interest. He is a keen bird watcher and bush walker.

Len has written several theological articles and one book. His interest is mainly in the practical implications of theology. Many different theologians have had an influence on Len.  Most recently he has been exploring the practical implications of Jack Caputo’s work on Derrida.

Please join us for this session of wide interest.

Enquiries: Ray Barraclough at raybarraclough@icloud.com

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A New Year Meditation from Richard Rohr

before-sunset

Image credit: Galapagos Before Sunset (detail) by Iris Diensthuber, summer 2007

From the Bottom Up: Introduction

A New Reformation
Tuesday, January 3, 2017

As I see it, religion is at its best when it leads us forward, when it guides us in our spiritual growth as individuals and in our cultural evolution as a species. —Brian McLaren [1]

Yes, we live in very troubling times; and we are fortunate to be alive now when we have so much possibility for growth in love. Many say we are in the midst of a spiritual awakening. Theologian Harvey Cox calls it the Age of the Spirit. He writes: “Faith is resurgent, while dogma is dying. The spiritual, communal, and justice-seeking dimensions of Christianity are now its leading edge. . . . A religion based on subscribing to mandatory beliefs is no longer viable.” [2]

There is a wide and multi-textured resurgence of the older and essential contemplative tradition. Many are returning to our mystical roots. Science has become one of religion’s best friends as it often validates the consistent intuitions of the mystics. Neuroscience helps us understand how our mind works and the impact of meditation and prayer. Critical biblical scholarship now has the help of anthropology, sociology, history, and archaeology.

There is a broad awareness that Jesus was clearly teaching non-violence, simplicity of lifestyle, peacemaking, love of creation, and dying to the ego for both individuals and groups by offering a radical social critique to the systems of domination, power, and money. There’s a growing recognition that Jesus was concerned about the transformation of real persons and human society here on earth. Christianity is meant to be a loving way of life now, not just a system of beliefs and requirements that people hope will earn them a later reward in heaven. There is a new appreciation for “many gifts and ministries” (1 Corinthians 12), “together making a unity in the work of service” (Ephesians 4) instead of concentrating power and knowledge in a top tier of male leadership.

Spiritual globalization is allowing churches worldwide to benefit from these breakthroughs at approximately the same time, which of itself is a new kind of reformation! The internet has opened up possibilities for learning, connecting, and networking with faith-filled, committed, loving people all over the world. As Brian McLaren says, now “we can migrate from organized religion to organizing religion—that is, religion organizing for the common good.” [3]

Christian denominations and world religions are realizing they are more alike than different. Consciousness is evolving. Christian theologians are predicting that this century will open up Trinitarian and practice-based spirituality, with a focus on the Holy Spirit, which many call “the forgotten member of the Trinity.” And we have a pope in Francis who is truly a man of the Gospel instead of a mere church man, someone at the top who genuinely cares about those at the bottom and our precious common home, the earth.

Of course, when there’s movement forward, there’s always pushback. But that’s just a call for more action steeped in prayer. Here at the Center for Action and Contemplation, we seek to support individuals and communities in deepening authentic spirituality and engaging compassionately with our world.

Gateway to Silence:
Create in me a new heart, O God.

References:

[1] Brian D. McLaren, The Great Spiritual Migration: How the World’s Largest Religion Is Seeking a Better Way to Be Christian (Convergent: 2016), xi.
[2] Harvey Cox, The Future of Faith: The Rise and Fall of Beliefs and the Age of the Spirit (HarperOne: 2009), 5-6.
[3] McLaren, The Great Spiritual Migration, 14.

Adapted from Richard Rohr, “The Emerging Church: Beyond Fight or Flight,” Radical Grace, Vol. 21, No.4 (Center for Action and Contemplation: 2008).

Source:
Center for Action and Contemplation

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A Progressive Christian Voice

Just a reminder to regularly go to our friends at A Progressive Christian Voice (Australia) who are encouraging contributions to public debate by promoting a generous and future-focused understanding of the Christian faith.

A Progressive Christian Voice (Australia):

  • Understands Christian opinion to be more diverse and broader than that portrayed by the media.
  • Is dedicated to contributing insights from progressive streams of the Christian faith and community.
  • Seeks to minimise the effect that powerful lobby groups have on public discourse.

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Being to Becoming

Another subscriber has drawn attention to a recent ABC RN Interview:

The Posthuman on The Philosopher’s Zone

 with Joe Gelonesi  (3rd December 2016)

To listen, click here

In the 1960s Michel Foucault famously declared the end of man (sic) as we know him. In doing so he propelled what has come to be known as the posthuman turn—an all-encompassing worldview that held for over three centuries was deemed to be coming to a close. So, how’s the project going? Italian-Australian Rosi Braidotti, eminent philosopher and one-time student of Foucault, explains how we got here, and what’s still to come.

What are we capable of becoming – what are we becoming and not aware of it?

The so-called postmodern, post truth, post christian and post humanism era is upon us. But, of course, this has not happened overnight and philosophers can trace much of the end of the influence of the dominant European male face of humanism to the middle of the 20th century – even to the beginning of the nuclear age. The idea of the ‘thinking being’ has changed.

What takes the place of humanism? Is it a utopian socialist humanism or has that experiment failed? Or is it still to come? Or are we about to take a totally different political direction – towards an ethical, collaborative, community building – a form of radical democracy?

The unfolding political scenes around the globe have raised many questions about the future of humanity. This discussion raises the increasing emphasis on the non-human other that influences our future – the creation of a new technical culture.

Should we be pessimistic or optimistic?

Enjoy!

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The search for spirituality beyond organised religion.

hugh-mackayIf you missed it, it is well worth listening to this ABC Podcast

 

 

Hugh MacKay

Spirituality in a secular age (click on this link)

Regular church going has been on the wane in Australia for years. Those who call themselves atheists are more abundant in number. And many of the big institutional religions have suffered reputational damage in recent times. But none of this means we have abandoned spirituality or a search for meaning in the modern world. So says author and social researcher, Hugh MacKay. We want to feel connected to something bigger, he maintains, even if we have turned away from organised religion.

In Hugh MacKay’s recent publication Beyond Belief , he argues that while our attachment to a traditional idea of God may be waning, our desire for a life of meaning remains as strong as ever. In his social research on Australian culture, he asks what do people actually mean when they say ‘God’? Around two-thirds of us say we believe in God or some ‘higher power’, but fewer than one in ten Australians attend church weekly. In Beyond Belief, Hugh Mackay presents this discrepancy as one of the great unexamined topics of our time.

Recorded at the Brisbane Powerhouse 26th May 2016.

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Bishop Jeremy Greaves

Congratulations to Rev Jeremy Greaves, Rector, St Marks, Buderim, who will become Bishop of the Nor07d23821thern Region of the Anglican Diocese of Brisbane from mid February 2017.

The consecration ceremony will be held at St Johns Cathedral, Brisbane at 7pm on Friday 24th February.

Jeremy led our team over three years of planning for the very successful Common Dreams Conference in Brisbane this year. His guiding hand kept a large team with diverse backgrounds and skills working in unity for this long period.

Jeremy brings extensive and varied experiences to his new role:

He has been Parish Priest at Buderim since May 2013. Currently he is also Archdeacon for the area.

Before coming to Buderim, Fr. Jeremy was Dean of Christ Church Cathedral in Darwin where he presided over the rebuilding of the cathedral badly damaged by cyclone. He has worked in parishes in Adelaide and remote South Australia as well as Katherine in the Northern Territory.

He has passion for ministry with people, often thought of as being on the margins. He will also maintain a strong interest in the developing Progressive Christianity movement.

Fr. Jeremy is married to Josie and together they have three children.

His administrative region covers all parishes on the northern side of the Brisbane River to Bundaberg and he hopes to reside on the Sunshine Coast where the Greaves children attend schools.

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Improved book buying

From Rex Hunt:

G’day folks,

After a lot of planning and discussing, and plenty of other negotiation, Morning Star Publishing – the Australian publisher of my books – has announced readers in UK and NZ (as well as OZ!) can order copies of all my books direct from their web site, and the books will be printed and delivered locally.

Readers in South Africa can also order the same way but their books will be printed in UK.

This is a significant break-through for all authors who reside within the Morning Star Publishing stable. Thanks to all concerned.

Morning Star Publishing:   http://www.morningstarpublishing.net.au/

Morning Star Publishing have publishing arrangements with Wipf & Stock.:   https://wipfandstock.com/

Thank you for support during the past few months.

Warm regards,  RAEH

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A Hymn in response to the NZ Earthquake

earthquake-nzFrom Bill Wallace via Rex Hunt

I am sending this hymn to you as a response to the massive earthquake in N.Z. earlier this week. It was written after the Christchurch quake but is equally appropriate now. It has been published in the USA by World Library Publications as part of a collections of some of my hymns Singing the Sacred Vol 2.

I would be most appreciative if you could send it out to all those who are on your Progressive Christianity list. It can be sung to Lucerna Laudoniae 77 in With One Voice.

Many thanks in anticipation, Bill Wallace.

“When Earth Wakes from Out of Sleep”

When Earth wakes from out of sleep

With a terrifying shake,

Does our faith lie torn apart

Like the dwellings we forsake?

Cosmic God, each process shows

Parts of wisdom Earth well knows.

 

Once we thought that earthquakes came

From a god to punish wrong;

Now we know they place Earth’s plates

Where for now they should belong.

Cosmic God, each process shows

Parts of wisdom Earth well knows.

 

If we think that all that comes

Is made solely for our good,

We have placed ourselves above

Cosmic ways and livelihood.

Cosmic God, each process shows

Parts of wisdom Earth well knows.

 

If Earth’s plates now need to move,

Its great need exceeds our own,

And it does not take account

Where we choose to make our home.

Cosmic God, each process shows

Parts of wisdom Earth well knows.

 

For the answers we return

To the Cosmos and its ways,

Ways that humble all our pride,

Ways that fill our hearts with praise.

Cosmic God of everything,

Your great mystery now we sing.

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Advent/Christmas Carol adaptation for Refugee Children

Rex Hunt has passed this on to us:

Our New Zealand friend, Shirley Erina Murray, harefugee-childrens sent me this song which reflects on Refugee children during the Advent/Christmas season. You may care to consider using it sometime soon. Thank you Shirley.

“Carol of the Refugee Children” (Tune: ‘Cradle Song’)

Away and in danger,

no hope of a bed,

the refugee children,

no tears left to shed

                look up at the night sky

                for someone to know

                that refugee children

                have no place to go.       

The babies are crying,

their hunger awakes,

the boat is too loaded,

it shudders and breaks;

                humanity’s wreckage

                is thrown out to die,

                the refugee children

                will never know why.

Come close, little children,

we hold out our hand

in rescue and welcome

to shores of our land –

                in *aroha, touching

       your fear and your pain,

                with dreams for your future            

                when peace comes again.

(© Shirley Erena Murray 2016)

*Maori for ‘warm embracing love’, alternative line “in touching, in healing’

 

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Who do you say I am? by Kevin Treston

Kevin Treston’s latest book is called Who do you say I am? 

treston-book

It can be purchased from Morning Star Publishing

 The religious landscape is changing rapidly and many of those still affiliated with the Christian communities are increasingly uneasy about the Traditional Christian
Story whose original impulse was God’s act of restoration through the life, death and resurrection of Jesus following the primal sin.
Who do you say I am?, Kevin Treston offers a complementary understanding of the tradition, exploring the features of a Cosmic Christian Story that situates God’s
revelation in Jesus as the Christ firmly within the evolving dynamics of creation. It seeks a response to how Christians may understand and celebrate the Incarnation within the wondrous evolution of all things in our cosmic context. It is a Story that takes account of modern science, especially cosmology, quantum physics, energy field theories, genetics, globalisation, technology, and neuroscience that are changing forever how humans live as citizens of the planet.  is book is for general readers who aspire to extend their understanding of the Christian story and live their faith in the modern world.

Kevin Treston is a well known author and consultant. He has worked
globally for many years in the areas of education, spirituality,
theology and pastoral ministry.
WHO DO YOU SAY I AM?
The Christ story in the cosmic context
Kevin Treston
Morning Star Publishing
9780995381520
148mm x 210mm
124 pages
$19.95

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“Best Conference Ever!”

This is how Jeremy Greaves, Chair of the Local Arrangements Committee for Common Dreams 4, oplac-2016ened his debriefing with the planning committee yesterday.

The official review based on participant surveys will not be available for some time but there was a good feeling about this conference from the presenters and the participants.

The planning committee grabbed a brief moment during the clean-up to have a photo taken [Missing from the photo shoot are Noel Preston and Ingerid Meagher]

Go to:  Photos   for a photo album of ‘moments’ which will remind you of how well things went. This conference will have an enormous impact on developments in progressive spirituality and give participants and their networks a lot to reflect on and act on in the months ahead.

Some stats:

  • Over 400 participants including the parallel special program for Gen Y/Millennials, the Emerging Generations
  • The largest contingent came from Queensland which more than doubled its previous attendance figures
  • Multi-faith representation was good as well as presentations providing Muslim and Jewish progressive perspectives
  • New ground was broken with the incorporation of a “Dine About” at eight Southbank restaurants
  • The World premiere of the new video from Living the Questions – Let’s be Frank was presented in the lunch breaks – soon to be available free from their website.
  • The book signing by many of the authors present led to queues.
  • 700 lunch box meals provided by the wonderful catering team from Somerville House College; 1500 morning and afternoon teas served in the splendid courtyards.

Send me any of your personal reflections –  More feedback

Let the conversation continue!

 

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Last chance to register for CD4

Progressive Spirituality – New Directions

Common Dreams 4

With the registrations for the Fourth International Common Dreams Conference in Brisbane closing in a few days, we have been reflecting on the two years of preparation for what promises to be a wonderful event. It is unlikely that Brisbane will see such a gathering of experienced practitioners and newcomers in the progressive field of spirituality for a long time. Our big team of volunteers has undergone professional training in readiness to make hundreds of visitors welcome, safe and happy. From the incredible range of speakers and workshops, to the delicious food and Brisbane hospitality, the bookshop, coffee stations, great technology, and cultural interactions this will be a memorable event in the splendid environment of one of Brisbane’s most advanced colleges.

The Local Arrangements Committee in Brisbane, recognizing that some people cannot make the whole conference, has negotiated with Common Dreams Incorporated for registrations for One Day Only – either Saturday 17th September or, alternatively, Sunday 18th September.  As a ‘one-dayer’, you will be able to fully immerse yourself in the Conference and all of the breakout groups as well as enjoying the morning and afternoon teas and picnic lunch being supplied to all delegates. In addition, at no extra charge, the ‘one-dayer’ will have full access to that evening’s Public Lecture by one of the international guests.

The cost of this One day Entry Ticket is only $135 and can be obtained by email or phone to the Queensland Executive Conference Coordinator Ms Debbie Riddell M:0407 573 423  E: sdr3296@bigpond.net.au . Debbie will arrange a bank payment process suitable to the short time frame.

The full program for each day can be seen on the Conference website www.commondreams.org.au

Make your choice as to which day you wish to attend, email your booking request no later than Monday 12th September, and then experience a whole “New Directions in Progressive Spirituality” day of great stimulation!

For last minute bookings for the whole conference, or for just the evening keynote lectures go to commondreams.org.au and make your booking before it is too late.

One Day Tickets are only available between Friday 2nd September and Monday 12th September.   All Conference ticket sales will close on 13th September due to luncheon catering contract commitments.

oOo

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Positions at Mapuru Christian School, Arnhem Land

Mapuru Christian School is described by its principal, Linda Miller, as the most progressive school in Australia. It is a place where ‘inclusive’ means having a worldview that is broad, generous and comprehensive. Linda is looking for staff who are keen to experience what Mapuru in Arnhem Land has to offer. See the details below, or meet and chat to Linda at the Common Dreams Conference in Brisbane.

MapuruAre you an experienced EAL/D teacher who loves developing students’ early literacy & numeracy skills?
Do you hold deep respect for Yolnu values, histories and languages?
Are you enlivened by the prospect of working collaboratively in teaching teams?
Are you a practical person who can develop creative, purposeful learning for students living with their families on their ancestral estates?
Are you interested to become part of our succession planning team for Teachers, Specialist Teachers and Teaching Principal?
Are you a committed teacher who holds an inclusive Christian worldview?
We invite you to consider joining our team at Mäpuru Christian School
Expressions of Interest are sought for the position(s) of:
Relief Teacher
English as an Additional Language Teacher, Yrs 1—10
Mäpuru Christian School has vacancies for EAL/D relief teachers who are keen to work collaboratively with Yol?u co-teachers. Relief teaching positions are available for short periods with a view to developing an ongoing relationship with Mäpuru, and to take up full time positions as they become available.

Mäpuru is in NE Arnhem Land and is a unique, beautiful and very remote tiny town of about 100 people inclusive of 40-50 students.  There is no alcohol, drugs or domestic violence and the children are enthusiastic learners.  We follow an innovative Elder and community guided bi-literacy and bi-cultural curriculum that involves much learning on country.

You can find out more about Mapuru by contacting Linda or visiting the website:

Linda Miller, Teaching Principal: Ph: 08 8970 4996
Email: linda.miller@ntschools.net
PMB 301, Winnellie NT 0822

To learn more about Mäpuru visit: www.arnhemweavers.com.au

If you open the Cultural Tours tab, you can see stories written by visitors to Mäpuru about their experiences, year by year. 

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Exciting Ministry Opportunity

The Joint Nominating Committee has today asked me to share the following with you in the hope that appropriately skilled, experienced and motivated people will apply for the position of Minister at St Michael’s in Collins Street Melbourne. Please pass on this invitation to people you think could apply…..if only I was younger! 

Collins St 2St Michael’s Uniting Church is located in the heart of the world’s most liveable city – Melbourne Australia.

A rare opportunity has become available for an experienced Minister who embraces contemporary, progressive Christian theology and has an understanding of the factors that contribute to psycho-spiritual wellbeing in us all.

You must be an experienced, soundly-researched and inspiring preacher who understands the opportunities a well-resourced city church can offer.

Collins Street 1You will also

  • Have strong leadership ability and dynamic communication skills
  • Be able to inspire, energise and promote growth in the congregation, the life of the Church and its mission
  • Be committed to ongoing theological education, integrating other disciplines, contemporary thinking and promotion of mental wellbeing
  • Promote inclusivity and multicultural understanding
  • Nurture people in faith and spiritual development
  • Demonstrate experience, creativity and innovation in the development, management and evaluation of community projects
  • Enjoy working collaboratively with others in the Uniting Church in Australia and beyond
  • Understand the dynamics of a city church where all are accepted
  • Show how you have supported pastoral care initiatives

Collins St 3For further information or to apply, please email applications@stmichaels.org.au for a confidential response. Closing date: 14 October 2016

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Queenslanders getting in early for CD4 in significant numbers

Common Dreams 4With the Common Dreams Fourth International Conference being held in Brisbane this September, we expected that we would see a good number of Queenslanders registering early and we have not been disappointed. The Board of CD4 in Melbourne has kindly extended the Early Bird rate for registrations until 14th August, but time is running out for this lower rate.

You can register for the conference on Eventbrite, with a number of options.

For details about the Conference Program, Eminent Speakers, Workshops, the Special Optional Introduction to Progressive Spirituality and the Program for Young Adult participants go to the CD4 Website. You will also find a link to Registering through Eventbrite on the front page of the CD4 Website.

This is an opportunity not be missed.

If you would like to receive a brochure/brochures please email your postal address details to Paul Inglis. Alternatively you can receive this in electronic form by email.

Looking forward to a great gathering of progressive thinkers, leaders and practitioners at Somerville House College, South Brisbane, from 16th to 19th September.

oOo

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Robin Meyers captures essence of progressive thinking

Common Dreams on the Road

Rev Dr Robin Meyers, on his first visit to Australia, has been captivating large audiences in Perth, Melbourne, Sydney and last night at Merthyr Uniting Church, New Farm, Brisbane. The last opportunity to experience this brilliant scholar, theologian, Oklahoma University professor of philosophy and pastor to the liberal progressive congregation at Mayflower Church in Oklahoma, will be at Caloundra Uniting Church on the Sunshine Coast tomorrow (26/5/16) at 9.30am and 1.30pm.

You can still register a place by emailing John Everall.

$15 per session or $25 for both sessions paid at the door. BYO Lunch.

Session 1: How quantum physics is redefining “Almighty”.

Session 2: Undone – faith as resistance to empire.

Just to wet your appetite we have included here some youtube clips of the Australian Tour:

Saving Jesus from the Church

https://www.youtube.com/watch?v=cnfJcZkZ2OU

The Underground Church

https://www.youtube.com/watch?v=1h7zyX0y3bc

God Talk – reuniting science and religion

https://www.youtube.com/watch?v=eS5RjmJr6Yc

Things are not the same in Joppa these days

https://www.youtube.com/watch?v=rwMPraLrUxU

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SoFiA – Muslims in Australia

SoFiA lunch, AGM and Mini conference – South Brisbane

The Annual General Meeting of Sea of Faith in  Australia  will be held at South Brisbane at 2.00 pm on Saturday 25 June 2016. As it is 18 years since SoFiA was founded, we can say we have reached our majority. To recognise this, the AGM will be preceded by a celebratory lunch and two typical SoFiA sessions – a presentation by an outstanding speaker, and a more informal workshop. It will be a mini conference on the important current issue: Islam in Australia.

Venue: Verandah Room, Fox Hotel, South Brisbane,Saturday 25 June 2016

Full details at: http://www.sof-in-australia.org/conferences.php

The guest speaker, Faiza El Higzi, was born in the Sudan and trained as an architect. She has held a number of senior positions and is currently the Manager of the Romero Centre in Dutton Park, an agency of Mercy FaizaCommunity Services. Newly graduated, married and pregnant, she had to flee her native country and finally settled in Australia. Here, she has worked in a number of roles, including as senior policy advisor on multicultural issues. She has also become involved in a wide range of cultural areas, including health, cinema, sport and fashion. The brief she has accepted for this presentation –Islam in Australia in the 21st Century – is to consider some of the scenarios that may arise in the coming decades in response to religious and political movements and events throughout the world. You can hear her 2012 ABC interview with Richard Fidler here: http://www.abc.net.au/local/stories/2012/08/07/3562519.htm

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How to register for the Fourth Common Dreams Conference – Brisbane

CD4 TagGo to CD4 Registrations

The theme of the conference is “Progressive Spirituality: New Directions” and the program will take participants through a broad spectrum of topics exploring what it means to be “spiritual” in contemporary times.  Eco-theological aspects of spirituality, indigenous spirituality, and aspects of Muslim and Jewish spirituality will also be examined.

Eminent international writers, researchers and scholars Dr Diana Butler Bass and Professor Pamela Eisenbaum and well known Australian theologian Dr Val Webb will deliver major public addresses and they will also participate in other parts of the program. Rev Dr David Felten, Co-founder of Living the Questions and an acclaimed speaker at the third Common Dreams Conference in 2013, will also feature as will Fred Plumer of ProgressiveChristianity.org and Adrian Alker of the Progressive Christian Network (Britain).

A strong team of Australian and New Zealand speakers will present keynote addresses, lectures and workshops.  These include Michael Morwood, Graeme Mundine, Lorraine Parkinson, Margaret Mayman, Jana Norman, Saara Sabbagh and Ian Lawton.

During part of the conference there will be a parallel program designed, presented and led by “young” people exclusively for their contemporaries.

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Seminars by Robin Meyers at Caloundra

UCA LOGOExplorers Group    The Caloundra Explorers Group  and Common Dreams on the Road,

  present:

Rev Dr Robin Meyers

Caloundra Uniting Church,  56 Queen St, Caloundra

9.30am  Thursday  26th May 2016

Rev Robin Meyers, PhD – Author of “Saving Jesus from the Church” Robin Meyers is a best-selling author and a highly regarded speaker. He is the senior minister at the Mayflower Congregational (United Church of Christ) in Oklahoma and Professor of Social Justice at Oklahoma City University and a Fellow of the Jesus Seminar.Robin Meyers

  • 9:30 am::     Re-uniting Science and ReligionGod-Talk : How Quantum Physics is Redefining “Almighty

‘In this lecture, especially geared towards those who yearn for science and religion to be reunited in the quest for meaning, Dr. Meyers explores the impact of recent scientific discoveries about the nature of the universe on our understanding of God.  Instead of our traditional view of a clockwork universe, where the Whole is merely the sum of its parts, quantum physics ( and especially something called quantum entanglement) has challenged long-held views on our relationship to the material world, even as it has validated the essential and timeless message of religious mystics.’

12.15pm.   Enjoy discussion and your byo Picnic Lunch in Church Grounds-tea/coffee supplied. Take the opportunity to meet open-minded friendly people in a safe place.

  • 1:30 pm: Undone – faith as resistance to Empire – What Kind of Church would You find Irresistible: The (Christian?) Imperative for socio/political engagement.

This Seminar is hosted by Caloundra Uniting Church Social Justice Group and is for all      who are  interested in social justice within our community .

Quote Dr. Meyers“ It is a myth that the gospel of Jesus Christ can ever be personally redemptive without being socially responsible. If there is one distinction that is crucial for the future of the church it is this : charity and justice are not the same thing”.

Cost: $15 per session;       Pay only $25 for the 2 sessions;

Phone bookings and enquiries: Margaret Landbeck  Ph. 0402 851 422

Please Book Your Seat by Email jjeverall@bigpond.com    Tickets at Door.

 

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Common Dreams 4 – program details

CDImage

The website for Common Dreams now has the international conference program outline available for perusal. Shortly Eventbrite bookings will be open and there are significant benefits for early bird bookings. The conference runs from 16th to 19th September at Somerville House College, South Brisbane, near Lady Cilento Hospital.

More information about the speakers, topics, workshops and all of the program details will be posted soon on the CD site. A special parallel program for youthful participants is being offered with access to all keynote presentations for all people. We will keep you informed.

Thank you to the 37 volunteers (so far) who have offered their services to make this a great event. If you would like to be part of this team please drop me an email – Paul

Our Queensland local planning team has been on the job for two years and are very excited about what we have to offer. We look forward to welcoming visitors from all states and many from overseas. Included in the visitors will be a group of students from USA.

Hope to see you there ……

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Q&A – Christianity in Australia – Monday 25th April – ABC TV

Don’t miss Q&A next week or catch it later in iview. Just type in Q&A in the ‘Find a program’ box.

This link will take you directly to information about panelists on next Monday’s Q&A session at  9.36pm – Q&A Monday 25th April

Tony Jones with panelists:

Professor John Haldane – Distinguished Visiting Professor in Philosophy at the University of Notre Dame Australia, is one of the world’s foremost thinkers and a significant public intellectual within the Catholic tradition.

Journalist Julie McCrossin – An Elder and Church Council Member of the South Sydney Uniting Church in Redfern in Sydney. After 20 years as a broadcaster with ABC Radio National, ABC TV and Network Ten, she is now a freelance journalist and facilitator. She presented the radio show Life Matters on ABC Radio National for 5 years

Indigenous Anglican Pastor Ray Minniecon – A descendant of the Kabi Kabi nation and the Gurang Gurang nation of South-East Queensland. Ray is also a descendant of the South Sea Islander people with connections to the people of Ambrym Island. Ray’s most recent career engagement was with the Anglican Diocese of Sydney as a Pastor and Director of Crossroads Aboriginal Ministries.

Rev. Tiffany Sparks –  Tiffany was ordained in 2011 and appointed as priest in charge of St Paul’s Ashgrove. As one of the youngest female priests in Brisbane, Tiffany has continued on with her passion with social justice issues. Tiffany considers herself contemporary and egalitarian in her beliefs and ministry, while her liturgical style is traditional Anglo-Catholic.

Managing Dir. of the Australian Christian Lobby Lyle Shelton – In 1997 he became youth pastor at Toowoomba City Church before being elected to Toowoomba City Council in 2000. He was re-elected in 2004 and stood as a candidate in the 2006 Queensland State election. After a short stint as a political adviser to Queensland Senators Ron Boswell and Barnaby Joyce, Lyle was appointed national chief of staff at the Australian Christian Lobby in 2007. He was appointed managing director in May 2013.

More extensive bios are available at  Q&A Monday 25th April.

You can also participate in this session in a number of ways –

And later, tell us what you think! Email to Paul

oOo

 

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Peter Catt on Compass tomorrow

Just to let you know that Rev Dr Peter Catt, President of APCV, will be interviewed in the ABC TV Compass program at 6:30pm on Sunday, 10 April.

The program is about the churches offering sanctuary to those seeking refugee status. Peter is involved in that program as Dean of St John’s Anglican Cathedral in Brisbane, as Convenor of the National Churches group monitoring refugee policy and conditions and as President of APCV (A Progressive Christian Voice).

Peter Catt is Dean of St John’s Cathedral in Brisbane.

 

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Next Caloundra Progressive Service

This is a highly enthusiastic reminder that the next Caloundra Uniting Church Explorers ‘Alternative’ Evening Service is on 5pm Sunday 17th April (Sunday next!).

The great news is the Rev. Dr. Rob Bos will be the Guest Speaker  and Leader for this service:  Please make a note in your diary for 5-7pm Sunday 17th April.

The theme is “ ’Aboriginal Spirituality’  within a progressive Christianity conversation”.

A very special service of great interest to a wide section of the congregation and general community . All welcomed! BYO light finger food for meal and discussion within the service. John Ph. 5492.4229; Anne Ph. 5492 6761.

Rob Bos has had very long, and current, involvement with aboriginal communities in the Western desert APY Lands and Northern Australia, and his writing activities make him a fascinating speaker. I have given him the challenge of speaking and leading a ‘progressive’ service.

Educator, Writer, Editor,  Rob was formerly Principal of Coolamon College and Nungalinya College, as well working with the Uniting Aboriginal and Islander Christian Congress. He has had congregational appointments in Grace Christian Community, Aurukun and Weipa. He is the co-editor, with Geoff Thompson, of Theology for Pilgrims: Selected documents of the Uniting Church in Australia.

Rob holds the following degrees: Bachelor of Arts (University of Queensland), Bachelor of Divinity (Melbourne College of Divinity), Doctor of Ministry (McCormick Seminary, Chicago), Doctor of Philosophy (University of Queensland), Master of Distance Education (University of South Australia)

Rob is also a co-secretary of the Caloundra Church Council now that he is spending more time in Caloundra.

So, expect a fascinating service which has discussion within it.  Aboriginal spirituality, traditional Christian spirituality ‘overlaid’ throughout the last century, and now discussed within a modern and for many, a progressive spirituality, setting.

oOo

 

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What is Progressive Christianity?

Progressive Christianity’s most powerful “evangelism” tools are our willingness to empty ourselves of prideful claims to the ultimate truth, and our efforts to serve the common good of humanity.   Jim Burklo, What is Progressive Christianity?

Amongst the many definitions of Progressive Christianity is that of Jim Burklo author of Open Christianity: home by another road (available from Amazon), He offers 11 characteristics which he describes as ‘a work in progress’:

  1. Progressive Christians keep the faith and drop the dogma.
  2. For us, God is Love, not a Guy in the Sky.
  3. [If] God and Nature are one, science is a way to learn about God.
  4. Faith is about deeds, not creeds.
  5. We take the Bible seriously because we don’t have to take it literally.
  6. Spiritual questions are more important to us than religious answers.
  7. The morality of what happens in war-room and the board-room matters more to us than what happens in the bedroom.
  8. Other religions can be as good for others as our religion is good for us.                                         
  9. Our church parking is for cars, not brains.
  10. God is bigger than our ideas about God  
  11. God evolves, and so does our religion.

But there are other descriptors –

Progressive Christianity.Org  is a global network that offers thoughtful and practical resources for individuals, families and communities to explore and affect progressive Chrisitianity, spirituality, community life, social and environmental justice.

1.  Believe that following the path and teachings of Jesus can lead to an awareness and experience of the Sacred and the Oneness and Unity of all life;

2.  Affirm that the teachings of Jesus provide but one of many ways to experience the Sacredness and Oneness of life, and that we can draw from diverse sources of wisdom in our spiritual journey;

3.  Seek community that is inclusive of ALL people, including but not limited to:

conventional Christians and questioning skeptics, believers and agnostics, women and men, those of all sexual orientations and gender identities, those of all classes and abilities;

4.  Know that the way we behave towards one another is the fullest expression of what we believe;

5.  Find grace in the search for understanding and believe there is more value in questioning than in absolutes;

6.  Strive for peace and justice among all people;

7.  Strive to protect and restore the integrity of our Earth;

8.  Commit to a path of life-long learning, compassion, and selfless love.

These 8 Points were the focus in their latest progressive Christian Children’s Curriculum: A Joyful Path Curriculum, for ages 6-10.

 

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Still more high interest seminars coming

Following the spectacular response to Val Webb’s seminars (approximately 400 seats occupied in total), we now look forward to Robin Meyers coming to Brisbane and the Sunshine Coast in May.

As we prepare for the Common Dreams International Conference in September in Brisbane, these outstanding speakers are wetting our appetites for what is shaping up to be a feast of brilliant scholars and writers……an opportunity to explore future expressions of faith and spirituality, eco-­theology and inter-­faith issues (including indigenous connections)
with a program of distinguished international speakers and eminent Australian and New Zealand experts. More about that soon …… but for now:

Robin Meyers

ROBIN MEYERS

  • Minister, United Church of Christ, USA
  • Professor of Social Justice, Oklahoma
  • Fellow of the Jesus Seminar
  • Author of 7 books including Saving Jesus from the Church

at Merthyr Road Uniting Church, 52 Merthyr Rd, New Farm:

Tuesday 24th May, 7 pm: From Galilean Sage to Supernatural Saviour:  The Heresy of Orthodoxy

Cost: $20 per head – payable at the door

Tea/coffee available 6:30 – 6:50

Bookings are not necessary for this opportunity to hear Rev Dr Robin Meyers speak. However, your rsvp with your intention to attend will be helpful for setting up sufficient chairs. drgarn@bigpond.net.au or 0409 498 403

and then twice at Caloundra Uniting Church, 56C Queen St, Caloundra

Thursday 26th May

  • 9:30 am: God-Talk : How Quantum Physics is Redefining “Almighty”: Re-uniting Science and Religion. (Hosted by Caloundra Explorers and open to all)
  • 1:30 pm: Undone – faith as resistance to Empire – What Kind of Church would You find Irresistible: The (Christian?) Imperative for socio/political engagement. (Hosted by Caloundra UC Social Justice Group and open to all)

Cost: $15 per session; $25 for 2 sessions

Bookings and enquiries: jjeverall@bigpond.com

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‘Made on Earth’ by Lorraine Parkinson – now available

The latest from Dr Lorraine Parkinson.

For Australians and New Zealanders it is free of postage for $35 from Spectrum Publications.  The web site is www.spectrumpublications.com.au

Why have millions of Christians across two millennia been convinced that Jesus of Nazareth is the divinely anointed Christ?  Lorraine Parkinson sets out compelling reasons why the gospels may be found to have been ‘made on earth’. She builds a strong argument that each gospel was written to make a distinct case for Jesus as the Christ. She presents detailed evidence that the Christ of the gMade on Earth 1ospels is the creation of Mark, Matthew, Luke and John, plus later editors. The sub-text of this book contends that by including teachings of Jesus alongside claims for him as Christ, gospel writers bequeathed to Christianity two contradictory gospels – the gospel of Jesus and the gospel about Jesus. There is both detailed and courageous biblical scholarship in Made on Earth.

Rev Rex A E Hunt, Founding Director, The Centre for Progressive Religious Thought, Canberra. Immediate Past Chair, Common Dreams Conference of Religious Progressives, Australia/New Zealand : At last! A book that helps its readers to see and understand how the Way of Jesus with its emphasis on this world, was wrong-footed into fixation on “the Christ” and the next world. There is no bigger challenge to Christianity today than to rid itself of this fixation and from creedal adherence to the worldview that shaped it. In this book Lorraine Parkinson provides us with the perfect follow-up to her previous work, The World According to Jesus: his blueprint for the best possible world.

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Could you be a Common Dreams Conference Volunteer?

An invitation to progressive thinking peopleCDImage

With the fourth international Common Dreams Conference in Brisbane in September this year, we are now inviting people from Progressive Groups in SE Queensland to offer themselves as volunteers. Volunteers will be particularly important to the smooth running of the conference at Somerville House College, South Brisbane and we also need some assistance for our action teams that are now working on components of the action plan.

A vibrant committee has spent two years planning the conference and assisting Common Dreams Incorporated with the mounting of CD4. Now we have Teams responsible for:

  • Transport and Hospitality
  • IT Coordination
  • Registration management
  • Speaker Support and Stage Direction
  • Venue Management including Music Activity
  • Local Marketing and the ‘Brisbane Experience’
  • Coordination of Volunteers
  • Other emerging tasks.

We can use your interest and enthusiasm for the developing stream of progressive spirituality.

Contact: Paul Inglis  or  John Everall

 

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Dr Val Webb’s seminars attracting lot of interest

Val WebAs expected the “Testing Tradition and Liberating Theology” and “Practicing Theological Hospitality” seminars have drawn a significant number of registrations. It is not too late to register. Just scroll down for all the details of Val Webb’s presentations at New Farm Uniting Church on 5th March. We need to know numbers for catering and space. Look forward to a great day!

Enquiries: Desley Garnett

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Progressive Christians offering sanctuary to refugees

More than ten Australian Churches across Australia are offering sanctuary to refugees who may be transferred to detention on Nauru. Now 10 Anglican and Uniting churches around the country have offered sanctuary to the asylum seekers who are at risk of being returned.

The Churches, all with strong progressive values, are invoking the historical concept of sanctuary, opening their doors to asylum seekers facing removal back to offshore detention centres.

Key points:

  • ‘Sanctuary’ concept yet to be tested under Australian law
  • High Court rejects challenge to the legality of Australia’s offshore detention centres
  • 270 asylum seekers in fear of being returned to Manus Island or Nauru

The High Court has rejected a challenge to the legality of Australia’s offshore detention centres, a ruling that means nearly 270 asylum seekers who came to Australia for medical treatment could be returned to either Nauru or Manus Island.

One of Australia’s senior Anglican leaders, Rev Dr Peter Catt, said places of worship were entitled to offer sanctuary to those seeking refuge from brutal and oppressive forces.

Peter Catt is Dean of St John’s Anglican Cathedral, Brisbane. From 1997 to 2007 Peter was the Dean of Grafton. He helped establish and run the International Philosophy, Science and Theology Festival, which wPeter Cattas held at Christ Church Cathedral, Grafton. He holds a PhD in evolutionary microbiology from the University of NSW and a BD from the Melbourne College of Divinity.

His interests include Christian Formation, liturgical innovation, the interaction between science and religion, and Narrative Theology . He is a member of a number of environmental and Human Rights organisations and has serves on Anglican Social Justice Committees at both Diocesan and National level. He is the current chair of The Australian Churches Refugee Taskforce.

The Australian Human Rights Commission’s new report reveals what Ms Narayanasamy describes as the “alarming impacts of detention on children”.

The report is based on interviews and medical testing of children at Wickham Point detention facility, many of whom spent time on Nauru.

Immigration Minister Peter Dutton is under increased pressure to allow asylum seekers to remain in Australia following claims the overwhelming majority of former child detainees are at risk of serious mental health issues.

Labor MP Melissa Parke has lashed out at her party for supporting the Federal Government’s “utterly repugnant” offshore processing regime following a High Court ruling upholding the policy of detaining asylum seekers on Nauru.

A woman who was held in detention on Nauru before giving birth to a son in Darwin last year after complications during the pregnancy has described today’s High Court decision as a nightmare.

Immigration minister Peter Dutton said the government would not be “dragging people out of churches” but insisted that the people’s cases would be individually considered on medical advice.

As well as St John’s Cathedral in Brisbane other churches and affiliated chapels offering sanctuary were:

  • St Cuthbert’s Anglican church, Darlington, Western Australia
  • Wesley Uniting church, Perth
  • Gosford Anglican church, Sydney
  • Pilgrim Uniting church, Adelaide
  • St John’s Uniting church, Essendon
  • Paddington Anglican church, Sydney
  • Pitt Street Uniting church, Sydney
  • Wayside Chapel, Sydney

Acknowledgement: Material taken from several ABC News bulletins and The Guardian News.