Paul Inglis is a long time member of the Uniting and Anglican Churches in Australia. He recently retired as the Community Minister for Dayboro and Mt Mee Uniting Churches, just north of Brisbane, Queensland, Australia. He accepted an invitation to become the Queensland's first Uniting Church Community Minister and continued in that role for more than 10 years. Previously he had been a State primary school teacher, school principal for 11 years and then Lecturer in Education at the Queensland University of Technology for 25 years. He has served on UCA Assembly, Synod, Presbytery and Congregational Councils. In retirement he is actively involved in family, church, and community. His commitment to 'progressive' Christianity emerged from contact with the late Professor Rod Jensen who founded the Lay Forum in 2004 and from his experience in ministry with people seeking an authentic faith. Paul's PhD from the University of Queensland is in Adult Learning.
The story of the only Australian captured by Japanese forces in Australia. A World War Two tragedy.
by RevDrNoel 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.
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
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”.
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.
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.
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 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.
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.
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.
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).
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.
From Dr Ian Brown, Convenor Redcliffe Explorers Group.
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’.
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.” 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. 
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.
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.
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)