insights
APRIL/MAY 2017
JOURNEY TO THE CROSS
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W E L C O M E F R O M T H E G E N E R A L S E C R E TA R Y
Yes, but... WHEN I WAS younger, a long time ago, I was in the habit of collecting words and sentences which caught my attention in a notebook. I later learned that such notebooks could be called ‘commonplace books’ but mine was not nearly that important. The following caught my attention in the year I did the HSC:
REV. JANE FRY ACTING GENERAL SECRETARY The General Secretary is appointed by the Synod to provide leadership to the Church by actively engaging in strategic thinking about the life, direction, vision and mission of the Church.
‘...Never say but… It is not only one of the ugliest words in the language, it is also a singularly depressing word, connoting irresolution and heard upon the lips of those who are half-hearted in their undertakings, unhappy people who never go the whole hog, and with whom I would be grieved to see you ally yourself…’ Sadly, I didn’t write down who wrote that or where it came from, but I still appreciate the sentiment. I recognise the exasperation that can arise from encounters with the ‘yes, butters’. For Easter people, in the season of resurrection, there’s no place for ‘yes, but.’ Easter requires a different grammar. Try these sentences: Christ is Risen! Yes, but we’ve always done it like that. He is risen indeed! Yes, but there’s no need to get excited. Alleluia! Alleluia! Yes, but don’t forget to put the bins out.
The ‘yes, butters’ are trying to live in two worlds – in the ‘yes’ world of Easter, and in the ‘but’ world of life as we’ve always known it. Irresolute and half-hearted, it’s hard to imagine ‘yes, but…’ changing the world anytime soon. And yet, at Easter, the world was changed forever. At Easter, God took all the violence, grief and hopelessness of the world and transformed it into life and joy and hope — into the freedom to live in an open future. In the world of drama improvisation, the action begins when a group of actors arrive on stage without a script and without any costumes or props. They’ll work together to build a play out of thin air with no preplanning or discussion and all the dialogue and action will arise entirely on the basis of ‘yes, and’. Basically, accepting what’s being offered and then adding to it to create the emerging story. Not unlike the little improv dramas that Jesus plays with various people in John’s Gospel. Think of the story of Jesus and Nicodemus, or Jesus and the Woman at the Well (Nicodemus was a bit of a ‘yes, butter’ but he got it in the end). Easter people are ‘yes, and’ people, making the world responsively. Forty years on in the journey of the UCA pilgrim people, it might be time to reflect on whether we’re living in the ‘yes, and…’ world of Easter or if we prefer the half-hearted half-light of the ‘yes, buttery’.
Here’s how I see it: The Church’s call is… to be a fellowship of reconciliation, a body within which the diverse gifts of its members are used for the building up of the whole, an instrument through which Christ may work and bear witness to himself… Yes, and… that means we have to get our safe church, safe ministry act together; Yes, and… that means we need to be engaged in community, in the interests of reconciliation — whatever that looks like in all the various communities of the UCA. Sometimes, that will be feeding the hungry and clothing the naked. Sometimes, that will be supporting and caring for those on the edge. Sometimes, that will be English language classes for refugees or any number of other acts of reconciliation and hope; Yes, and… it also might mean that we give attention to the ways in which a ‘reconciled/ reconciling’ community might function effectively; Yes, and…that means that the diverse gifts of all the members actively give voice to God’s resurrection ‘yes, and…’ story. I could go on – that’s how ‘yes, and…’ works. After Easter, there is no business as usual, no script and the pilgrim people will make the road by walking it. After Easter, we’re in a whole new world. Resurrection changes everything. i
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10 COVER STORY
Every Easter, the centre of Sydney stops — for Jesus’s “Journey to the Cross”. Insights speaks with those behind this spectacle, as well as the curator of a special “Passion” exhibition.
Contents
REGULARS 3 WELCOME 6
YOUR SAY
7 NEWS 39 DIGITAL MINISTRY 40 MAKING MONEY MATTER
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33
44
45
41 LECTIONARY REFLECTIONS 44
BELIEF MATTERS
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CULTURE WATCH
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ENTERTAIN ME
The Uniting Church in Australia is one of the country’s largest denominations. Our vision is that it will be a fellowship of reconciliation, living God’s love, following Jesus Christ and acting for the common good to build a just and compassionate community of faith.
MANAGING EDITOR Adrian Drayton EDITOR Ben McEachen PRODUCTION/DESIGN Rana Moawad EDITORIAL/ADVERTISING/ DISTRIBUTION INQUIRIES PHONE 02 8267 4304 FAX 02 9264 4487 ADDRESS Insights, PO Box A2178, Sydney South, NSW, 1235 EMAIL insights@nsw.uca.org.au WEB www.insights.uca.org.au Insights is published by the Uniting Church in Australia, Synod of New South Wales and the ACT. Articles and advertising content do not necessarily reflect the views of the Editor or of the Uniting Church. SUBSCRIPTIONS: Australia $38.50 (incl. GST); overseas $50. © 2016. Contents copyright. No material from this publication may be copied, photocopied or transmitted by any means without the permission of the Managing Editor. CIRCULATION: 16,000. ISSN: 1036-7322 Commonwealth of Australia 2016
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M O D E R AT O R ’ S R E F L E C T I O N
Christ, our living hope! AS SOON AS CHRISTMAS puddings are taken off the supermarket shelves, they seem to be quickly replaced with Hot Cross buns closely followed by Easter eggs.
REV. MYUNG HWA PARK MODERATOR The Moderator is elected to give general and pastoral leadership to the Synod, assisting and encouraging expression and fulfilment of faith, and the witness of the Church.
THE WORDS OF GOD ARE A GUIDING LIGHT FOR DISCERNING HEARTS
I do not know how long Hot Cross buns and Easter eggs have been used as symbols of Jesus’ death on the cross and his resurrection, but they are widely used to herald the Easter season in Australian supermarkets. Unfortunately, the effect of this secular market practice seems to be the devaluing of the precious message of the Easter story, the new birth of a living hope. For the past 2000 years, Christians have continued to celebrate the resurrection of Jesus. Not just because they thought it was the most incredible event to have taken place in human history, but because they also saw in it a foretaste of the living hope found in Christ Jesus — and the fulfilment of scripture. And this living hope stemming from Jesus was based on a firm conviction that God, who gave him life, would not withdraw that life from him. With this faith in God, Jesus carried his cross. Having said “Father into your hands I commend my spirit!” in confident peace, he took his last breath. And on the third day, God brought him back from the dead, according to scripture. A Japanese contemporary artist, Miyajima, described the 20th Century as “Mega Death”. Indeed, there was a great deal of death in it, through wars, terrorism and natural disasters.
We’ve also seen the extinction of many species, and catastrophic destruction of our natural environment.
DEATH IS NO LONGER THE END OF EVERYTHING BUT A PART AND PARCEL OF TRUE AND WHOLE LIFE FOR GOD’S CREATION
In this 21st Century, we read of increasing numbers of broken relationships, personal and political, and we see the values and traditions that held communities together being lost as the world rushes into the tyranny of technology and the lure of materialism. We experience a “mega death” every day. Such death can not only torment us but demoralise us with fear and uncertainty. We need a breakthrough and our world awaits a living hope. On Easter morning, God in Christ Jesus, conquered death and enabled humankind to cast away fear and disbelief. Death is no longer the end of everything but a part and parcel of a true and whole life for God’s new creation. So when we proclaim Christ is risen, we also proclaim a living hope in God’s new creation! Jesus heralded this new life when he said: “I came so that they may have life, and have it abundantly!” New life is experienced when we courageously let go of our familiar ways and precious things to benefit others, so they too can have a hope! This Easter we are again reminded of the living God who raised Christ from death to life. With Easter faith, we also become reminders of living hope for the world. Christ is risen, risen for hope, a living hope for a new life! i
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LETTERS
Your Say THANK YOU
Be rewarded for having your say. Every contributor to ‘Your Say’ in this issue receives a copy of the DVD La La Land, courtesy of EOne Home Entertainment. ‘Your Say’ letters should be sent to: insights@nswact.uca.org.au or posted to Insights, PO Box A2178, Sydney South NSW 1235. Letters may be edited for clarity and length.
my persecutors and laying down my life for them so that Christ’s resurrection life might have its way in theirs. In the words of a friend of mine (a UCA clergyman), “The more deeply Christian I become, the less it matters my being Christian.” At first glance, a dangerous contradiction but, in actual fact, a profound truth.
PROFOUND TRUTH
Instead of being alarmed at the current climate of “militant Christophobia” (to use Rod McLeod’s phrase, ‘Your Say’ Insights, February/ March), I find it all rather exciting and invigorating — fertile ground for authentic transformation. It is naïve to expect that institutional Christianity, with teachings and values perceived by many to be anachronistic, should not be ridiculed by society at large. Thankfully, the Kingdom of God has never been about institution, but rather, infiltration (salt/leaven). Institutions need defending in the face of persecution. Infiltration just thrives. As a Christian, I am not called to defend Christianity. My calling is simply to live as Christ does, loving and serving others without fear or favour, praying for
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PS: Thanks for a great magazine! Alison Clark, Hurstville Grove
ARTICLE RESONATED
Thank you for so many great articles in the February/ March Insights issue. One of them especially resonated with me. As the mother of three adopted baby girls, now beautiful women who have carved amazing paths in their lives, reading Nicole Kidman’s words regarding the instant and enduring love of mothers when holding their new babies, was a beautiful blessing. Yes, I can vouch for that feeling also, but was so blessed to have it confirmed by someone who has actually experienced motherhood in three different ways – adoption, childbirth and surrogacy.
Thank you Nicole and thank you, Lord. Name withheld by request
STORM IN A SCHOONER
On Friday March 10, my inbox received the Synod Weekly Insights enews, headlined by the UCA’s final statement to the Royal Commission and a brief story on the Bible Society in Australia’s 200th anniversary headed “Good news isn’t hard to find”. Then, 24 hours later I did a double take when I read in The Sydney Morning Herald “Liberal MPs in marriage equality debate sponsored by Coopers beer”. The Bible Society! What? I read both with amazement and initial “How could they?” The Herald’s report went on: “Liberal MPs Tim Wilson and Andrew Hastie have appeared in a debate sponsored by Coopers Brewery. Titled “Keeping it Light”, the video is part of a joint campaign between the Adelaide brewer and Bible Society Australia ‘to reach even more Australians with God’s word’.” Beyond the media reports is the Bible Society’s own web page for the campaign – “Keeping it light”, where the landing page boldly announces that as part of its partnership, the Bible Society
Australia has accepted a bicentenary tribute from Coopers Brewery. The Adelaide-based brewer produced 10,000 cases of limited edition Premium Light beer that feature a happy birthday message to Bible Society from Coopers, and Bible verses on the carton packaging. To say this “partnership” is interesting is to say the least. Given The Uniting Church and, for that matter the Christian church, is such a broad church, the whole exercise could be seen by some as the 200-year-old organisation selling its soul to the demon drink. There will be critics within our fellowship and, equally, there will be cynics in the secular world who will make light (pun intended) of the whole idea. Oh, and as for a suggested verse on the carton, let’s hope the ad agency does waste time looking for the source of the often misquoted “bible verse” – “The Lord moves in mysterious ways, his wonders to perform”. We know William Cowper wrote the words of the hymn! Allan Gibson, Cherrybrook Editor’s Note: Since we recieved this letter the partnership between Coopers and The Bible Society has ceased.
News
GOSFORD UNITING WINS AWARDS
(FROM LEFT) KU-RING-GAI COUNCIL MAYOR JENNIFER ANDERSON, REV. PAUL SWADLING AND SUE CONDE
OUR WEBSITE HAS A NEW LOOK!
THINGS ARE LOOKING a little different and we are excited to launch the new Synod website — nswact.uca.org.au Here are some of the exciting new features!
IN MARCH, the Uniting Gordon Community Centre (UGCC) — run by Gordon Uniting Church — was presented with the 2017 Seniors Week Mayoral Award for “Outstanding contribution to the community by a group”. The award was received by Rev Paul Swadling, who is UGCC Management Committee Chair. He accepted the award on behalf of all the volunteers who contribute to the successful operation of UGCC. As well as receiving the top award for work by a group, four volunteers at the Uniting Gordon Community Centre received certificates of appreciation. Sue Conde was recognised for her work as the Voluntary Director of UGCC and Jeanie Atkinson for her work as tutor in watercolour painting. Bruce and Rosemary Watson received their award for preparing UGCC meals. Each Friday, UGCC offers groups and classes for seniors in current affairs, watercolour painting, computers, mahjong, life stories, needlecraft and more. These are all run by volunteers. On Tuesdays and Wednesdays, UGCC also offers playgroups for children accompanied by parents and/or grandparents. Congratulations Uniting Gordon Community Centre!
• The new site is faster and more secure. We have simplified the user experience through responsive design and optimisation. You will be able to access all the information you need from your laptop or desktop but, more importantly, also now from your mobile or tablet. • Easy-to-use navigation and mobile-friendly design allows users to access and explore the Synod website with ease. • The website will be your dynamic new way to access up-todate information on a range of service offerings across the Synod, but also share daily news information from partner sites, like Insights magazine website. • We encourage you to take the tour of the website via the link below, to discover all the ways you can find the information you need. Take the tour of the website at our Vimeo channel: vimeo.com/204463487
ETHICAL EASTER EGGS STOP THE TRAFFIK is committed to encouraging Uniting Church Congregations and organisations to be aware of Fair Trade and to share ideas and resources. Before you purchase Easter eggs this year, be sure to consider the practices used in the production of the humble egg, and how unethical work practices are employed to harvest cocoa. As Choice reports: “Behind the Easter packaging and colourful foil wrapping there’s a dark side. Around 70% of the chocolate we consume comes from West Africa, where it’s estimated that more than two million children and young people under the age of 18 work as labourers in cocoa harvesting. Some of these children are trafficked; many are working under harmful labour conditions. And it’s the cocoa they produce that ends up in the chocolate we eat.” www.
For more about the Stop the Traffik Easter campaign and to help you make informed choices, visit stopthetraffik.com.au and find resources about Fair Trade chocolate.
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BE PART OF THE STORY AT SYNOD 2017 MARK YOUR DIARIES for Synod 2017 — Friday, 29 September to Tuesday, October 3. The meeting will be held in the Great Hall at Knox Grammar in Wahroonga. Moderator Elect, Rev. Simon Hansford will be installed in a service at St Stephen’s Uniting Church on 29 September. The theme for the meeting is “Telling Our Story”.
Telling Our Story S Y N O D
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“We are called, as a community of God’s people, to give voice to the story which shapes us, and into which our own lives are woven,” says Rev. Hansford of the theme of Synod. “The service we offer and the worship we celebrate are shaped by our witness, and give form to how we speak of the hope we have. At Synod this year, we will remind ourselves of the story in which we locate ourselves; we will celebrate ways in which we can articulate this story to those around us. We will hear from people across our Church, as they tell our story; not as a theme to galvanise the Church, but an affirmation of who we are called to be. We will give voice to the hope within us – that our lives are woven into the story of God, spoken in Jesus Christ.” Watch the Save the Date video for Synod 2017 at our Vimeo channel: vimeo.com/205500564
APOLOGY AND CHILD SAFETY PLEDGE AS SCALE OF UCA ABUSE REVEALED UNITING CHURCH LEADERS appearing before the Royal Commission into Child Sexual Abuse have pledged to survivors to make the Church the safest place it can be for children. President Stuart McMillan assured the Royal Commission hearing in Sydney on Friday 10 March that the Uniting Church would continue to apply the lessons learned from the Commission’s work. “As church leaders we pledge ourselves to continue to understand and to implement the lessons of the Royal Commission and remain open to the insights of survivors and professionals.” “We pledge to continuously seek improvement; to regularly renew our policies and practices in all parts of our Church, to ensure that they reflect the best practice for care, service and support of children.” “We pledge to ensure that these priorities are integrated into our organisational culture and practices. This is our commitment to you,” said Mr McMillan to a hearing room that included a number of abuse survivors.
WE ARE DEEPLY SORRY
Mr McMillan also re-stated an apology to children who had suffered sexual abuse either in the Church’s care or in the care of the UCA’s predecessor churches. “We are, and I am, deeply sorry that we didn’t protect and care in accordance with our Christian values for those children,” said Mr McMillan.
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“And I want to acknowledge the impact that it’s had in the lives of those young people and to say I’m truly sorry. “Our commitment to you is we will seek to make amends, and to ensure that others don’t suffer in the same way you have.” Mr McMillan made his statement after the Royal Commission announced there had been 2,504 incidents or allegations of child sexual abuse reported at an institution or place of worship of the Uniting Church since 1977. In his opening address to Case Study 56 of the Royal Commission, Counsel assisting Angus Stewart SC detailed the scale of that abuse. The Royal Commission staff reviewed the available information and based on their review, they noted “255 claims made to or commenced against the Church that relate to child sexual abuse; and approximately $17.5 million has been paid by the Church in settlement of claims,” said Mr Stewart. Mr Stewart SC added: “As at 31 December 2016, 91 attendees at private sessions of the Royal Commission reported sexual abuse as children at an institution of the Church. This is 1.5% of all reports given at private sessions.” Mr Stewart SC said, “A majority of these reports relate to experiences of child sexual abuse that has occurred at schools and out-of-home care facilities. Only 12 private session attendees
PRESIDENT STUART MCMILLAN AT THE ROYAL COMMISSION
reported sexual abuse as children at a place of worship within the Church. This represents 0.2% of all private sessions.” Counsel for the Uniting Church Kate Eastman SC said the Church would work with Royal Commission staff to clarify the data about the total number of incidents or allegations, and to give a clearer picture about whether they referred to allegations, inquiries or complaints as opposed to a finding or a report. Case Study 56 is the latest in a series of hearings in which the Royal Commission has asked institutions that have appeared before it to account publicly for their progress in implementing childsafe practices. The Royal Commission hands down its final report to the Federal Government in December. This is an abbreviated version of an article first posted on the UCA Assembly website: bit.ly/AssemblyNews
REV. LAUREL BARR is the first female minister at Blacktown Uniting Church. The former teacher hopes to “make a difference in people’s lives’ through promoting peace, justice and compassion.” “I care about issues of justice and peace and, as a teacher, people being able to be free and be the people God created them to be, and reach their potential. “I’m excited to be in Blacktown, being in a multicultural community. There’s life out here; there’s dynamism and new things happening, and energy,” said Rev. Barr.
Born in London and having spent some time in Australia as a child, REV. CLAIRE WRIGHT has returned to become Bathurst’s new reverend. This is her first post after being ordained at the end of last year. Rev. Wright started thinking about ministry in her 20s but was discouraged by the lack of churches who ordained women. She was ordained 34 years to the exact day that she was baptised. “It’s taken every day of those 34 years to get up the courage to be a minister,” she said. “I’d like to think there’s no difference [than being a male minister] … but in another sense, I think it’s an untapped area of the church.”
CALLED TO INSPIRATIONAL LEADERSHIP? Exciting role for experienced leader Management, strategic thinking and theological reflection Ordained and lay persons invited to apply
DANIEL MOSSFIELD is the new Crookwell Uniting Church pastor at just 26 years old. This appointment is part of his ordination studies. It might seem unusual for someone from Gen Y to make this commitment to the Church but Daniel feels compelled by God’s word to do so. “I was given the faith as a kid and through my teens and university, I questioned and challenged my childhood faith and what it looked like, and I found it changed.” “But there was something compelling about the Jesus stories that I could never get away from,” he said.
GENERAL SECRETARY NSW & ACT SYNOD
The Synod of NSW & ACT plans to appoint a new General Secretary at the Synod meeting to be held in late September 2017. Expressions of Interest are invited from both ordained and lay persons who are active members of the Uniting Church and, through their strong personal faith feel called to serve in this pivotal position. This is a challenging position for an experienced and influential leader. The position of General Secretary of the Synod incorporates responsibility for the role of Chief Executive of the organisation. A critical element of the General Secretary’s leadership will be to ensure that both aspects are adroitly managed while actively engaging in strategic thinking and theological reflection about the life, direction, vision and mission of the Church in NSW and the ACT. The position description, including detailed selection criteria is available at bit.ly/GeneralSecretary or may be obtained by contacting Peter Andrews, Convenor of the Nominating Committee (0414 500 880) Applications close on 12 May 2017
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Journey TO THE CROSS
There are only a couple of times in the calendar year when the Christian church can focus the world’s attention on Christ. Aside from the commercial trappings of Easter and Christmas, many people do know the historical significance of these world-changing events or, at least, the person at the centre of them. Every Easter, two unique cultural events are helping to creatively bring the story of Christ into the public space and Insights’ Adrian Drayton interviewed the key players involved. The Stations of the Cross exhibition is held in a custom-built space at suburban Northmead Creative and Performing Arts High School while, during Easter week, celebrations at Wesley Mission begin with the Christ story taking over Sydney’s CBD for the Good Friday performance, Journey to the Cross. “From the drive-in theatres of the 1960s in western Sydney to the contemporary drama of the Good Friday procession in the city’s CBD, people continue to be engaged with the person and character of Jesus Christ,” says Superintendent of Wesley Mission, Rev. Keith Garner. “Easter still provides not only Wesley Mission but the broader church family with the opportunity to proclaim the good news in the marketplace. “It is a time when people are open to the narrative and can reflect upon the Easter message of broken lives longing to be made new.”
Over 800 young people converged at Stanwell Tops Convention Centre in Sydney’s south for Yuróra on 8-12 January. The National Christian Youth Convention is a national event that celebrates the diversity, passion and multicultural nature of youth in the Uniting Church. Yuróra (meaning ‘passionate’) is about uniting cultures and empowering young people to claim their place as the future of the Church. P12. STATIONS OF THE CROSS
P18. SYDNEY CBD STOPS FOR CHRIST’S STORY
P21. TAKING UP THE CROSS - INTERVIEW WITH BRENDAN PAUL
F E AT U R E : J O U R N E Y TO T H E C RO S S
Stations of the cross
STATIONS OF THE CROSS EXHIBITION CURATOR DOUGLAS PURNELL
Curator of the Stations of the Cross Exhibition, Douglas Purnell, is passionate about bringing a well-known historical tradition into a contemporary setting that allows people to reflect on the last hours ofJesus Christ’s life, from a unique and creative perspective. Notably, Douglas is keen to point out the importance of the exhibition as a community event that engages Christians and non-Christians alike. WHAT BEGAN AS a personal creative and spiritual inquiry for Douglas became an exhibition that has grown to include local and international artists. This year, the exhibition will be held in the Sydney suburbs, at Northmead Creative and Performing Arts High School, as well as at Canberra’s Australian Centre for Christianity and Culture. “Historically, the Stations of the Cross date from about 1200. Up until about that time, Christians had made a pilgrimage back to Jerusalem to walk the way of the cross at Via Dolorosa, which marks the Stations of the Cross,” explains Douglas of the historical significance of the Stations. “St Francis of Assisi, who I now think is an incredible educator, said that because
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the church had spread so far and it was difficult to make the journey back to Jerusalem, [he would] bring the stations back to each church.” He wanted people to have a physical representation of this important time of year. “So he named the stations and commissioned artists to paint or find symbols of the stations. It became part of the tradition that, at Easter, people would walk and pray while following the stations.” In a similar way, these symbolic representations of the Stations of the Cross also led to Nativity scenes being made, also at the behest of St Francis. His desire seems to have been partly fuelled by the times he lived in; until about 1650, there wasn’t a mass printing press. Most people
were not literate, so they needed images to tell a faith story and connect them to their faith. Interestingly, in the 21st century, we have come full circle, with images (like those on film and TV) being one of the primary ways we consume and experience stories. “I found the Stations to be an existential prayer,” explains Douglas of the experience of viewing the variety of artworks exhibited. “Someone came to me after the first exhibition at St Ives Uniting Church and said to me, ‘I was looking for a deep and rich experience of Easter and I have had it, and this seemed to speak into something for me.’”
I’M NOT RELIGIOUS BUT...
“I’m interested in both how we engage people within the church community,
but also how we engage people outside the church community,” explains Douglas. “I think theologians are more worried about dogma than the life of faith. Stories only stay alive from one generation to another if they are true. I believe the Stations of the Cross, or the journey to the cross, is true for everybody. As I walk around the exhibition of the stations with people and talk about the artwork, I am staggered that everybody finds identification points with particular stations.” “It’s really hard to say to someone in the community, ‘Come to church with me,’” says Douglas. “And if you say ‘Come to this exhibition with me,’ you can walk around and talk openly about life and how it relates to what they are viewing.”
WHAT ARE THE STATIONS OF THE CROSS?
I WAS LOOKING FOR A DEEP AND RICH EXPERIENCE OF EASTER AND I HAVE HAD IT AT STATIONS OF THE CROSS
Stations of the Cross or the Way of the Cross, also known as Way of Sorrows or Via Crucis, refers to a series of images depicting Jesus Christ on the day of his crucifixion. The portrayal of the stations became popular in churches as imitations of Via Dolorosa in Jerusalem which is believed to be the actual path Jesus walked to Mount Calvary. The object of the stations is to help the Christians to make a spiritual pilgrimage through contemplation and prayer of the Passion of Christ. The stations can be found in the churches of many Western Christian denominations. Commonly, a series of 14 images will be arranged in numbered order along a path and the viewer travels from image to image, in order, stopping at each station to reflect. This can be done individually or in a procession. Traditionally the stations are to be followed or reflected on during Lent, especially on Good Friday, in a spirit of reparation for the sufferings and insults that Jesus endured during his passion.
STATION 13: JESUS IS TAKEN DOWN FROM THE CROSS CATHERINE O’DONNELL
“‘I’m not religious but,’ is a common phrase in society” says Douglas. “But the thing about this exhibition is that it actually asks religious questions. I think every human being is addressed by religious questions. Secular media review films like the recent Martin Scorsese film Silence, because it asks religious questions. The idea of substitutionary atonement [the idea that Jesus died
for us or instead of us] is a foreign concept to people in the 21st century. In the 19th and 20th centuries, we had plagues and world wars and many people died ‘out of place’. In this century, people seem to be able to turn their backs on the notion of ‘out of place’ death and say that they no longer believe in what Christ achieved for us and say they are not religious.”
Douglas even approaches artists who are professed atheists to reflect on the life of Christ for the stations. He believes everyone has the capacity to reflect on these questions for themselves; this is what makes the exhibition so unique. In some way, it can help those who have never reflected about how the story of Christ affects them, to consider just that. “I am delighted that over time artists have actually wanted to ask those questions,” says Douglas. “And they are making a significant contribution. What I find as a person within the church, is that they continually bring me fresh readings of the story, of things that I didn’t know.” One of the stations is about a women reaching out from the crowd and wiping Jesus’ face. This is one of a couple of stations which are outside
the Biblical tradition of the stations. Douglas explains that the same artist has done a painting for this station from his experience. “When this woman reaches out from the crowd, she is a universal figure. She wipes Jesus face with a cloth and the cloth takes the imprint,” explained Doug of the station. “If we walk with Jesus on his journey to the cross and we happen to reach out and wipe his face in a caring way, the imprint comes on the cloth we hold and shapes our life.” “I think actually that everybody that we walk with imprints on us and that shapes who I am. If you walk this journey with Jesus, the imprint of his face comes on us or on what we hold.”
CONTINUED ON PAGE 15
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STATION 4: JESUS MEETS HIS MOTHER ELLA WHATELEY
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STATION 12: JESUS DIES ON THE CROSS DI INGRAM
DURING THIS PROCESS THERE IS SPACE FOR CONVERSATION ABOUT THE MEANING AND SIGNIFICANCE OF THE STORY OF CHRIST
STUDENTS ENGAGED IN THE STORY OF THE CROSS
Northmead Uniting Church had a close relationship with the principal of Northmead Creative and Performing Arts High School, who offered a purpose-built space to feature the Stations of the Cross exhibition. When she was approached by Northmead Uniting Church about the exhibition, principal Narelle Vazquez admitted she was neither a Christian nor knew anything about the Stations of the Cross. But she agreed to host it: “I don’t know much about art but this is a good idea. I know a good idea when I see it.”
“I was a bit surprised that a secular high school took on an exhibition about the Stations of the Cross,” explains Douglas of the unique relationship that began. “I discovered there were a few teachers of the school who were of serious faith. They bring children through the exhibition and they have no hesitation explaining the artwork and the religious dimensions within it. “We are taking national and international artists into the school and we worked with the school to build a gallery space in the school.” Responses have been universally positive, with
there is room for delving into the meaning and significance of the story of Christ.
NARELLE VAZQUES, PRINCIPAL OF NORTHMEAD CREATIVE AND PERFORMING ARTS HIGH SCHOOL
people noting that in order to see the calibre of art on display, they would normally need to go to the Art Gallery of NSW. Douglas also gives tours to the school students, giving them information about the art and artists. During this process, he has found that
“Alongside these tours, the space for deeper conversation opens up with the students,” says Doug of the experience of showing students through the Stations of the Cross exhibition. The high school has been so happy with the response from both students and the community it has also committed to hosting the exhibition for, at least, the next five years.
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DOUGLAS GIVING A TOUR OF THE EXHIBITION
STATIONS OF THE CROSS AND THE ARTISTS WHO WILL EXHIBIT 1. Jesus is Condemned to Die
Greg O’Brien (New Zealand)
2. Jesus Carries His Cross
Saif Almarayati
3. Jesus Falls the First Time
John Pratt
4. Jesus Meets His Mother
Ella Whateley
5. Simon Helps Jesus Carry
His Cross Clare Peters
6. Veronica Wipes (RIGHT) STATION 1: JESUS IS CONDEMNED TO DIE GREG O’BRIEN
Jesus' Face Euan Macleod
7. Jesus Falls the
Second Time Paul Hopmeier
8. Jesus Meets the
ARTWORKS TOUCH LIVED EXPERIENCE
Of the many artists who have contributed to the exhibition since it began, they all bring their unique stories and backgrounds to the ways they interpret the stations of Christ’s journey to the cross. “When you walk this journey and engage with the artwork. you experience both the story of the station and the story of the artist,” says Douglas. “Station Number Two is done by Saif Almarayati and he was born in Iraq, was a refugee in Syria, and is culturally a Muslim. He came to Australia as a 13-year-old. These artworks always touch peoples’ lived experience, and will move people.” If Douglas has an objective for the exhibition, it is to start conversations based on the artworks and the artists who contribute to it. As an Easter reflection of the way the Christ story can shed contemporary light in an age where the meaning of this incredible event is slowly leaching out of societal thinking, the
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Stations of the Cross exhibition is some sort of “existential prayer”. By creatively engaging with the iconic points in Christ’s journey to the cross and his resurrection, the exhibition can help people symbolically take part in that journey. As such, it is a powerful reminder of the relevance of the message of Christ. “We take these stories of Jesus walking the road to the cross, to his death and beyond his death because, importantly, we include the resurrection station,” says Douglas. ”We asked Shirley Purdie, who is an Aboriginal woman from the Warnum community, to do Station 16. Shirley had won the Blake Religious Prize in 2007 for her work titled Stations of the Cross. “Station 16 became known as Jesus Comes to Warnum Today, so this station has been introduced to demonstrate how Jesus is present in the world today. “If we can set up an environment where people walk the walk of Jesus and have a conversation about what that means in their life, that’s what I’m about.” i
Women of Jerusalem Chris Wyatt
9. Jesus Falls the Third Time
Julie Dowling
10. Jesus is Stripped
Reg Mombassa
11. Jesus is Nailed to
the Cross Jenny Little
12. Jesus Dies on the Cross
Di Ingram
13. Jesus is Taken Down from
the Cross Catherine O’Donnell
14. Jesus is Laid in the Tomb
Emmanuel Garibay (Phillipines)
15. Jesus is Raised to Life
Chris Auckett
16. Jesus Comes to
Warmun Today Shirley Purdie
STATIONS OF THE CROSS Stations of the Cross will exhibit in two locations: 10-26 March 2017 at the Australian Centre for Christianity and Culture, 15 Blackall Street, Barton, ACT 4-16 April 2017 at Northmead Creative and Performing Arts High School, low end of Campbell Street, Northmead. The Moderator will attend the opening of the exhibition at 7pm on Tuesday, 4 April.
STATION 2: JESUS CARRIES HIS CROSS SAIF ALMARAYATI
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F E AT U R E : J O U R N E Y TO T H E C RO S S
Christ story takes over the CBD Passion play The Journey to the Cross is a contemporary, public tribute to the last hours of Jesus Christ’s life on earth. Right through the middle of Australia’s busiest, biggest city.
AN OUTDOOR presentation of the story of Jesus that causes Sydney’s streets to be closed is a testament to the importance still placed on the real meaning of Easter. Wesley Mission’s performance of The Journey to the Cross draws inspiration from several sources and has been developed from its origins at Turramurra Uniting Church to be a means to reach out to the community with the story that shapes Christian faith. David Cornford, the producer of Wesley Mission’s passion play, reflects on the contemporary nature of this outdoor presentation while pointing out that “this is an ancient story that every generation has to be reminded about and that not everybody connects with the story in the same way.” “Every generation has an opportunity to retell the story in its own way while connecting back to the original story,” describes David of the contemporary nature of the performance. “Being able to kind of understand the story in our current context is really important. There are not many more important stories than that of the life of Jesus. “For the people who understand and grab hold of the story of Jesus, it is a lifegiving and transforming story that changes the way that they live, treat people and the way they see the future path of their lives. “For others, it’s probably a curiosity, something quaint from the past that is hard to understand what it means. It’s an amazing
transformative story that not everyone has had the chance to understand fully yet.” The performance of the Passion play has a few points of inspiration, from the Canadian film Jesus of Montreal (released in 1989 and directed by Denys Arcand) to a major Passion production put on in Manchester, UK, in 2006.
MEETING JESUS NOW
“For the team that works on the Wesley Mission Passion, we have arrived at what the most important thing for us is: that people meet Jesus,” explains David. “What’s the most important thing that we want to share with the people of Sydney? Jesus stood with the poor, depressed, the lonely, the widowed. He didn’t stand with the powerful and I think that’s an important thing for us as rich and powerful people in Sydney to understand. And then to say that if Jesus stands with the alien, the refugee and the widow, then we should as well. We want this message to come across as against the historical story we are using as context. “That’s a little bit controversial in a way, but the objective is still the same. We want people to meet Jesus and become a disciple.” Before the production took centre stage in Martin Place in Sydney’s CBD in 2014, David had honed the production at his local Uniting Church at Turramurra for 14 years (as part of their outreach to the community during Easter). People from Wesley Mission, who were interested in
mounting such a production attended one of the performances at Turramurra and began the conversation to move the production to what has become an international stage. “The Martin Place performance and crucifixion procession has become a signature event on Sydney’s Easter calendar, drawing widespread coverage from media in Australia and throughout the world,” says Superintendent of Wesley Mission, Rev. Keith Garner. “Apart from all major Australian print, radio and TV news media, the event also attracts international photographers and reporters from news agencies such as UPI, Reuters, and Associated Press who send their photos and stories worldwide.”
NEW SOUND, OLD TUNE
Music is an important part of the performance, and not church music or hymns as you would expect. The performance uses Australian music to contemporise the story in a way that art and music can. It gives people a unique entry into the story, through different interpretation. Picking songs that somehow speak to the context of the story and are well known is one of the challenges of the production. “Again this is inspired by The Manchester Passion,” explains David of the bold choice of contemporary music for the production. “It’s unexpected, particularly because we are not using Christian music or music from Church tradition. We’re using contemporary Australian secular rock music. CONTINUED ON PAGE 20
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WESLEY MISSION EASTER EVENTS Palm Sunday at Circular Quay: 9 April – 1.30pm procession Good Friday at Martin Place: 14 April – 1.30pm drama and procession, followed by a service at the Wesley Theatre Easter Sunday at Sydney Opera House: 16 April – 6am Sunrise Service Church services at various locations through Easter week wesleymission.org.au
PALM SUNDAY TRIUMPHAL ENTRY PARADE
It appropriates some meaning and memories of songs into the story. We don’t change the songs in any way. It’s Australian-ising the story. Music is more tribal now, which makes the selection interesting, as songs I thought were well known as part of the Australian rock music canon, some of the young cast had never heard before.”
CONTEMPORARY RETELLING
This contemporary retelling of the story of Christ is designed to draw people into the story and locate it in the present day consciousness of the audience, as David says of the performance: “Jesus certainly didn’t walk the streets of Sydney when he was alive, but he walked the streets of somewhere and these events happened.” “We want people to see themselves in the story and identify with the characters. It makes people ask ‘What if I were there?’ It draws them into the story and helps them process it. It helps people understand the impact Jesus had on those he knew and knew him. “Some people come to see a lively, contemporary piece of street theatre, but some people come in to the city on Good Friday because they want to walk behind the cross,” explains David. “They see that as an act of identification and remembrance. When you have about 500 people walking up the streets that have been closed, it draws attention to it.”
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Ironically, even though the performance contemporises the story of Jesus, it isn’t any less relevant today as it was 2000 years ago. Rev. Garner notes: “Jesus carrying his cross is a bold but solemn interruption to a city preoccupied with wealth, power and status.” “The office towers, banks and shops fall silent to the hushed whispers of tourists and holidaymakers who ask, ‘Who is this man?’” says Rev. Garner.
THE STORY OF LOVE WE ALL FIT INTO
The annual Stations of the Cross exhibition, held in a custom-built space on the campus of the Northmead Performing Arts High School, and the Good Friday Journey to the Cross performance (as part of Wesley Mission Easter celebrations), deliver an unique and contemporary look at the life of Jesus in the last hours and days of his life. “It is a message that speaks into the lives of Australians who long to know they are loved and that there is a bigger story into which they fit,” says Rev. Garner. “This is especially important given that our nation, culture and political leaders struggle to provide a narrative amidst the immediacy and impulsiveness of new technology and the emulation of shallow self-adulation.” i
THE OFFICE TOWERS, BANKS AND SHOPS FALL SILENT TO THE HUSHED WHISPERS OF TOURISTS AND HOLIDAYMAKERS WHO ASK ‘WHO IS THIS MAN?’
F E AT U R E : J O U R N E Y TO T H E C RO S S
Taking up the cross
MANCHESTER PASSION
BRENDAN PAUL, 25-year-old actor and performer, found his love for acting during his high school years in Sydney’s Northern Beaches. After graduating HSC drama, Brendan took a liking to musical theatre, and has starred in productions as varied as Beauty and the Beast, The Producers, Sweeney Todd and Into the Woods, just to name a few. His acting experience has seen him star in both stage plays and short films, but his faith has taken centre stage when he has portrayed Jesus in the Wesley Mission Good Friday performance Journey to the Cross. As you would expect, portraying Christ is a responsibility he takes seriously and he will again be involved in the performance on 14 April.
Manchester Passion is a British television special which was broadcast by BBC Three on 14 April, 2006. It was a contemporary retelling of the Passion of Jesus Christ, set to British popular music. Broadcast live from various locations in Manchester, England, the Passion culminated with the procession of a large, lighted cross to the main stage at Albert Square. Manchester Passion is available to view on YouTube in its entirety. While originally held as a one-off event, it has also been performed in the Netherlands in 2011. The Passion has since been broadcast annually in different Dutch cities, and its format has also been exported to other countries, including Belgium and the United States, where there was a version set in New Orleans and broadcast live on Palm Sunday ,2016.
The performance begins in the heart of the city with a modern interpretation of the last hours of Jesus’ life, with his disciples... in Martin Place. “It is a huge responsibility that I do not take lightly,” explains Brendan. “It’s a responsibility to know I am representing Jesus to a modern audience, and also trying to understand what things about Jesus need to be understood by an audience that may not know him. It is a huge responsibility to think that someone might see the character of Jesus from my performance; a scary thought, but one I want to make sure I treat with respect. “The role has enriched my faith, to try and embody that love and everything that Jesus stood for. It reaffirms for me what and where my faith comes from and what a loving God we serve. This is actually the guy who died for me.” The performance begins with a 35 minute dramatisation of Jesus’ last hours and then Brendan will carry the cross up the length of Pitt Street. As he processes through the middle of Australia’s biggest city, all roads are closed by police — so the cross can be carried all the way to the front of the Wesley Mission building. “I was totally expecting people to interfere with the procession or even heckle, but no, there is a respectful air around the procession,” says Brendan. “The atmosphere of everyone actually reflecting on what it means to be walking with Jesus carrying his cross, and taking it in, is amazing. It’s compelling to take up our own cross in the same way.”
JESUS OF MONTREAL
Jesus of Montreal is a 1989 French Canadian drama film written and directed by Denys Arcand, and starring Lothaire Bluteau, Catherine Wilkening and Johanne-Marie Tremblay. The film tells the story of a group of actors in Montreal who perform a Passion Play in a Quebec church, combining religious belief with unconventional theories on a historical Jesus. As the church turns against the main actor and author of the play, his life increasingly mirrors the story of Jesus, and the film adapts numerous stories from the New Testament. The film came out to critical acclaim and won numerous awards, including the Genie Award for Best Picture and the Jury Prize at the 1989 Cannes Film Festival. The film was also nominated for the 1989 Academy Award for Best Foreign Language Film. Critics at the Toronto International Film Festival have regarded the film to be one of the Top 10 Canadian Films of All Time.
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Welcoming newcomers “WE CAN’T SIT DOWN AND DO NOTHING” – GOD CALLS BANKSTOWN DISTRICT UNITING TO BE SALT AND LIGHT.
I HAD NOT MET Gaby Kobrossi before he picks me up outside Bankstown train station. As I get in his car and shake hands with the minister at Bankstown District Uniting Church, he is still in the middle of a hands-free phone call. I don’t speak Arabic so I have no real idea what he is talking about with the lady on the other end. Taking a few minutes to find a park outside a café around the corner from his church home, Gaby spends our drive in conversation. With the lady on speaker phone. Before you or I can accuse Gaby of being rude, the warm and inviting Lebanese gentleman tells me the lady on the phone was asking for his help with some housing and immigration issues. Gaby points across the street to a block of flats in the middle of Bankstown. The lady and her family live in the building. Like most of its residents, her family secured accommodation there, at reduced rent, thanks to the connections of Gaby and his Congregation. And, like most of the building’s residents, her family are newcomers to Australia through the increased intake of refugees and asylum seekers from Syria and Iraq. “And when they arrive here, we really care about them,” says Gaby about the way his Congregation has welcomed people coming to Australia as part of the Federal Government’s pledge in late 2015 to resettle 12,000 from the wartorn Middle East. A simple example of this “real care” is Gaby stressing they be called “newcomers”, not refugees or asylum seekers. “It’s putting people under a label… yes, maybe they’re refugees when they’re in the camps outside their country, but the moment they arrive in Australia, they are a permanent resident. They have all the rights like you and me.”
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Finding places for newcomers to live is “As a Lebanese, and my wife is Syrian, I only the start of the way the Bankstown was able to feel for these people.” Congregation really cares. From Gaby’s Congregation and church council small acts such as taking newcomers also felt for the newcomers, especially shopping, to donations of furniture, those arriving in their area. “We can’t organising job interviews and providing sit down and do nothing” is the attitude English lessons, the Bankstown District they had and continue to have. While Uniting Church community gives Gaby is a picture of effortless assistance generously. But Gaby is insistent that for others, he happily adds that his recognition must be shared, because “wonderful team” fuels what he is able care for newcomers in the Bankstown to achieve. “They are doing the work; I area is coming from “the whole can’t do the work by myself,” says Gaby. body of the church”. Gaby thanks his “Maybe my role was more to open the Congregation, Georges River Presbytery, eyes of others, to see the need. the Synod, UnitingJustice and UnitingWorld for “God called us to look after coming together these people, through to love their new different fields of ministry. neighbours. We need to be effective HOW CAN WE in our ministry. [Jesus] In between BE THE LIGHT is the one who said steady texts FOR THE WORLD ‘You are the salt and phone A N D S A L T O F of the earth. You calls about are the light for the T H E E A R T H , I F newcomers, world.’ These two P E O P L E C A N ’ T Gaby tells verses from Christ; TA S T E O U R S A LT me how it’s very important inspired he AND SEE THE to read them and was a few LIGHT? understand their years ago by the meaning. So, how can we campaign led by be the light for the world and UCA leaders for the salt of the earth, if people can’t 12,000 extra visas. This taste our salt and see the light?” campaign of “welcome” spurred on Gaby, who had moved to Australia in “The main thing is: how can we help 2007 following 20 years of working with these people to have a better life?” the Bible Society in Lebanon. One of the ways has been the Bus Trip ministry, which began last year and is a “The President of the Uniting Church key example of how Gaby’s Congregation Stuart McMillan and the General tries to be salt and light. Every month, Secretary Andrew Williams announced they take a bus-load of newcomers on a that we welcome refugees – newcomers day trip outside of the Bankstown area, – and as a person from overseas, I felt it to experience parts of Sydney or New is important for me to be involved.” South Wales they might not have seen. “The Uniting Church was a pioneer by raising up the flag: ‘We want these people to come. We welcome them.’ CONTINUED ON PAGE 24
LED BY REV. GABY KOBROSSI, BANKSTOWN DISTRICT UNITING CHURCH WELCOMES AND HELPS NEWCOMERS IN DIFFERENT WAYS, SUCH AS THE ‘BUS TRIP MINISTRY’.
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The Bus Trip ministry has already visited Kiama and Balmoral beach, connecting with local Uniting churches as an additional bonus for those aboard. The next trip will be to to Bondi, Little Bay, and La Perouse, with the partnership of Miranda Uniting. Like the other trips, the Bondi journey is, basically, cost neutral. Apart from petrol, everything else is donated or volunteered and, as Gaby points out about the natural world around us, “God gave that to us for free.” Gaby is adamant that money not be a deterrent to anyone wanting to help newcomers. “We are trying to move the money aside, the material things aside, and just focus on that love that Christ left with us.” On the other hand, he also sees issues with when we only look to part with money – and not what is even more precious to most of us. “It’s easy sometimes to give a donation,” says Gaby. “But you give a donation and, maybe tomorrow, you forget it. But when you give your time, that’s quality. That’s Jesus. That’s the love of God — to spend your time with people.”
“Newcomers don’t need money. They need language, a job and friendship. You don’t need to be rich to do that. The only thing I want to encourage is let Christ’s love reflect through you, by crossing over to these people. Search for them. Build bridges with them. That is Christianity.” “Jesus was going from village to village, preaching and healing people. He had no money and no place to lay his head on. He didn’t ask anyone for money.”
FAITH IN SHARING FAITH
Gaby reckons we can share more of Christ, with more people, when we give time to those in our community. As we go back to Gaby’s no-frills office so he can help a Syrian man print out paperwork for his drivers license, I wonder what Gaby hopes for newcomers when they encounter the good news of Jesus through Bankstown Disrict Uniting? “Our message is that the light of Christ and the love of Christ should be shared with people. Let the people see the glory and love of Jesus Christ.” “It’s up to them,” explains Gaby simply, about whether newcomers desire to
become Christian or not. “But these things you are investing in them; that you are leaving that little seed, the seed of love, and that will grow. Wherever they go, they will remember that these people were there for them.” “And we are not here to do that because it is compulsory. No. Because of our faith, we have to reflect in this way.” While driving me back to the train station, Gaby makes an offhanded remark about how he called on family networks to help about 10 newcomers find work on construction sites. He shares this casually and without pride, fitting in well with something important he told me earlier: “We are not 100 per cent perfect. We are not covering everyone, but we are doing our best.” Gaby and the Bankstown Uniting community are doing as much as they can, within reasonable limits of what they might be able to achieve. He encourages other Congregation to do the same, so they can avoid being of no use to those around them. ” “If you try to do everything, you’ll do nothing.” i
You can help Syrian refugees!
Along with Uniting Church in Australia, President Stuart McMillan, Bankstown District Uniting minister Gaby Kobrossi was part of an ecumenical visit to Lebanon earlier this year. Through UnitingWorld, the UCA is looking to form new partnerships of support and strength with churches in Lebanon.
“The main aim of our work with the churches will be to care for the needs of refugees, mostly Syrian, to enable those churches that have schools to provide education for children,” said Rob Floyd, National Director of UnitingWorld. With so much of the Middle East plagued by war and terrorism, the UnitingWorld partnerships will directly impact individuals and churches. “We’ll include both refugees and those in Lebanon or Syria whose families have been disadvantaged or impacted by the crisis, also supporting the church as they provide food and shelter.”
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“The refugees and children that would benefit will be from a crosssection of the community, both Muslim and Christian, based on need.” One in every five people in Lebanon is a Syrian refugee, so help is urgently required. UnitingWorld is running a crowdfunding campaign to get the partnership project off the ground — and it needs your support! Visit the UnitingWorld crowdfunding page, to help get Syrian kids back into classrooms:
chuffed.org/project/syriakids
All of this is us
The Uniting Church: ORIGINS AND EVOLUTION
The Basis of Union is the foundational document that provides the Uniting Church its renewal and encouragement. But how much do we really know about its origins and evolution from the 1950s to the 1970s? Rev. D’Arcy Wood delves deep into the Basis of Union’s formation. THE EARLY DECADES of the 20th century saw rapid developments in ecumenical activity. In 1910 an international conference on world mission in Edinburgh sparked off co-operative ventures in what were called, in those days, “mission fields”. In the 1920s two more international bodies, called “Life and Work” and “Faith and Order”, were born. These combined to form the World Council of Churches which was inaugurated in 1948. In Australia, the Congregational, Methodist and Presbyterian Churches held a vote in the 1920s to form a united Church. The vote in the first two churches was clearly in favour but not so clear in the Presbyterian Church, so the union lapsed. It would take another 30 years for the movement to union to be re-started. The same three churches in Canada held a vote for union, also in the 1920s, and this was successful. The United Church of Canada was born. A sizeable minority of Presbyterians stayed out of the union, a similar story as happened in Australia in the 1970s. In the 1950s the three denominations in Australia agreed to negotiate with a view to church union. The Joint Commission on Church Union (JCCU),
with seven representatives from each church, began work in 1957. A major difference of opinion soon appeared. Some representatives wanted a quick negotiation leading to a short “basis of union” on which all members of the three churches could vote. A different opinion, which eventually prevailed, was to study the basics of the Christian faith in Scripture and the early Church. This project resulted in a booklet of 46 pages, in small print, called “The Faith of the Church”. It was published in 1959 and has been reprinted several times. It sets out how church union is one aspect of the renewal of the Church. The booklet was studied and discussed throughout Australia. Meantime the JCCU went on to produce a second report called “The Church: its Nature, Function and Ordering” (1963), to which was attached the first attempt at a Basis of Union. Debate on this document focussed mainly on two issues. The first was the introduction of a three-fold ministry (familiar to Anglicans and Roman Catholics) consisting of bishops, presbyters and deacons. The second issue was a Concordat (i.e. agreement) with the fairly-new Church of South India. The Concordat was defined as “a covenantal relationship between two churches
with different constitutions, yet one in mission, with agreement in faith and order and a membership and ministry recognised and interchangeable”. Later in the document it says “bishops and presbyters of the Church of South India shall be requested to share with presbyters from the uniting Churches in the inaugural service in consecrating to their office the first bishops of the Uniting Church”. The two proposals, for the Concordat and for bishops, were vigorously debated at local, regional and national levels of the negotiating churches. Written responses, from individuals, groups and councils, were gathered over a period of several years. The overall picture was fairly clear: the majority of respondents did not favour either the Concordat or the introduction of bishops. But it was also clear that the churches wanted their representatives to press on with a revised Basis of Union. There was real momentum for change at this time: new ventures in mission; a more international outlook; dialogue between churches and ecumenical projects locally. Christian unity was part of that whole picture. The JCCU resumed its work in 1968. A new Basis was drafted, largely by Rev. Dr Davis McCaughey who was to become the first president of the Uniting Church.
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The Faith of the Church is published, setting out how church union will renew the church
The Joint Commission on Church Union begins working towards union
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22 June — the inauguration of the Uniting Church in Australia
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The JCCU produces The Church: Its Nature, Function and Ordering
‘Life Work’ and ‘Faith and Order’ combine to form the World Council of Churches
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MAJOR HISTORICAL EVENTS FOR THE UNITING CHURCH IN AUSTRALIA
0’s
In Australia, the Congregational, Methodist and Presbyterian Churches hold a vote to form a united church (which wasn’t passed; In Canada, it was)
Basis of Union drafted, largely by Rev. Dr David McCaughey, who would become the first President of the Uniting Church in Australia
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Such review, with resulting changes, has of course happened in the 40 years of the Uniting Church. Parish Councils, not in the Basis, came - and then went. The role of elders was re-defined in 1997 and, to my mind, diminished. But the Basis lives on. It is referred to often in church councils: Assembly, Synods, Presbyteries and
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An important provision was one that allowed for constitutional change. The Basis itself is a historic document and is not changed, but paragraph 17 says that “law” (i.e Constitution and Regulations) will be kept “under constant review”.
congregations. Large conferences have celebration was held at Sydney Town Hall been held to discuss the meaning and at which Rev Dr Philip Potter of the World relevance of the Basis. It is a missionary Council of Churches preached. Photos document which calls the Church of the event show how male-dominated to pray and work for the were the proceedings. This soon renewed proclamation began to change! of the gospel, for Despite the sadness of effective service a sizeable minority of of humankind Presbyterians staying I T W A S A and for a wider out of the union, MOVEMENT OF unity of there was great the Church. RENEWAL A enthusiasm for the MOVEMENT OF The new Church. THE PEOPLE AND Inauguration It was a movement of the Uniting of renewal, a A MOVEMENT Church in movement of the O F T H E H O LY Sydney on 22nd people, and, I believe, SPIRIT June 1977 was a movement of the an unforgettable Holy Spirit. i event. In the Rev Dr D’Arcy Wood afternoon the appointed was secretary of the Joint representatives of the three Commission on Church Union 1968churches walked together into Sydney’s 72 and national president of the Lyceum Theatre (closed in 1987) where Uniting Church 1991-94. the formal vote to establish the Church This article was first published in was taken. Fervent prayer was offered Crosslight. and a doxology sung. In the evening a
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Every sentence of his draft was carefully discussed and not many sentences were left untouched. In the revised Basis of 1970, and a further revision of 1971, bishops disappeared; presbyters became “Ministers of the Word”; lay preachers were added; deaconesses were re-affirmed but the introduction of a “renewed diaconate” was postponed. The place of elders, embedded within the 1963 report, was retained in the subsequent drafts.
All of this is us
DR JILL TABART AND DR DEIDRE PALMER
Leading the Church through change THE UNITING CHURCH in Australia achieved two significant goals in the mid-’90s. One was the adoption of consensus decision-making as the official model for meeting procedures. The other was the apology to Aboriginal people “for all those wrongs done knowingly and unknowingly by the Church”. Both of these milestones occurred during the three-year presidency of Dr Jill Tabart, the first woman to be appointed to the position. Dr Tabart’s installation in 1994 was another step in the Church’s journey of recognising and promoting the leadership skills of women. But even since then, few Australian churches – with the exception of the Society of Friends – have had a female head at a national level. Dr Tabart admits that her appointment “raised eyebrows” among some of the Church’s partners. But she also knew it was a source of important symbolism at an ecumenical level for many women. For example, the Sisters of Mercy were so thrilled to see a woman leading a church that they gave Dr Tabart pride of place at the Australian welcome ceremony for Pope John Paul in 1995. Dr Tabart’s period in office was a significant time for the UCA and she recalls entering her first business session of the 1994 Assembly, still not knowing whether the consensus model — designed by a task group — would be accepted. She had to prepare to chair the meeting under the new system or the previous model. Fortunately, consensus was adopted by the first business session and Dr Tabart was able to begin its implementation, which she classes as one of the high points of her presidency. “I was passionate about it,” she said. “It is based on Christian principles; it was wonderful and made sense.”
Two decades later, Dr Tabart believes that the consensus model is not being used to its best effect across the entire church. “There needs to be more equipping of people coming into leadership. At Assembly level, I believe it is used effectively, but Synods tend to vary and it is more of a challenge for Presbyteries and Congregations. This is probably partly due to the rapid turnover of people in leadership positions.’’ The Covenanting Statement is recognised throughout the Church as one of its most important – and perhaps fundamental – achievements. It came 14 years before the Australian Government said “Sorry” and at a time when no other Church in the nation had openly acknowledged the failings in its relationship with Indigenous people. To this day, reconciliation between First and Second peoples remains a subject very few churches have adequately addressed. Dr Tabart’s experience working with respected Tasmanian Aboriginal elder Auntie Ida West meant she was well placed to lead the Church’s efforts. She acknowledges that the UCA’s achievement in seeking a fair and just reconciliation between First and Second Peoples probably went a little unnoticed by church members. While she is pleased with the way the Church engages with First and Second Peoples in the youth sphere, Dr Tabart believes lessons need to be learned as engagement moves forward. The current president-elect of the Uniting Church and former South Australian moderator, Dr Deidre Palmer, will become the first woman to serve in the role since Dr Tabart. She said she admired everything Dr Tabart had contributed to the Uniting Church.
Dr Palmer planned to call on Dr Tabart, as her installation at the Assembly gathering in Melbourne next year approached. Dr Palmer had previously sought her counsel around the process of consensus decision-making, prior to stepping into the SA Moderator’s role. She said Dr Tabart’s election to the presidency was a defining event in her own spiritual journey. “I had worked with the Methodist Conference and the Synod and had been very much shaped by the Uniting Church’s affirmation of women’s leadership,” Dr Palmer said. “Jill’s election was a continuation of that ongoing trajectory for women in the Church.” She said Dr Tabart was not only inspiring as a woman but also as a person living out her Christian vocation. “Jill has lived out the gospel in every aspect of her life, including her work as a medical practitioner,’’ she said. In a profile for the Encyclopedia of Women and Leadership in Australia, Nikki Henningham said Dr Tabart was a role model to Christian women seeking leadership roles at a time when feminist church women were making great gains. “She regards her opportunities to lead in the Uniting Church as 'a special privilege' especially because she believes her own calling 'was never to ordination but to medicine',” Henningham wrote. “But she was obviously called to be a leader in the church and she is proud to have had the chance. ‘If it has benefited others’, she says, ‘then I am glad.’’’ i Nigel Tapp This article was first published in Crosslight.
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FIGHTING FOR WHAT’S
right
FORMER NATIONAL DIRECTOR OF UNITINGJUSTICE, ELENIE POULOS, AT HER ‘CLOSURE OF MINISTRY’ SERVICE IN FEBRUARY.
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A woman you’d recognise from many Uniting Church campaigns, even if you had not met her in person, Elenie Poulos smiles apologetically as she walks briskly to shake my hand. She’s running late for our coffee and chat about what she has been doing for the past 16 years, as the National Director of UnitingJustice. Given Elenie is in the final week of her significant role, it’s hardly surprising that she might be struggling to fit everything in. Despite such time constraints, she’s keen to share with Insights about being at the fore of something ingrained within the Uniting Church of Australia. “THE WORK OF social justice is in our DNA,” summarises Elenie. “In 1977, when we announced our birth to the nation as the UCA, we made a statement to the country — it was called Statement to the Nation — and it made promises about what we do. That we would stand up against injustice; we would stand with people who are marginalised; we would stand up for human rights; we would combat racism. We would do all of that.” Doing all of that is what Elenie has been doing for many years, on a full-time basis. Only her second ministry placement since graduation — her first was chaplain at Sydney’s MLC School — Elenie’s justice job has specifically helped the UCA live out its DNA. With a small team and modest resources, Elenie’s day-to-day workload varied from writing media releases to advising on submissions for government enquiries. She attended NGO meetings, worked closely with Synod members and read and responded to legislation. Yes, her passion for seeing justice done went so far as lobbying for UCA beliefs in the realm of our nation’s governance. One of the hardest parts of her job was not being able to fight for every issue raised with her. “It was pretty common to get emails and phone calls from people saying, ‘Hey, there’s this terrible thing happening. Can the Church get involved in this and speak up about it?’” As a figurehead for social justice issues which the UCA lobbied for, Elenie (and her small team) had to make brutal
calls about what they could realistically and reasonably pursue. “That was hard to deal with because you want to do things — and the need is so great — and the Church does make a difference in the world, and we should be in as many places as we can.” By now, you shouldn’t have the wrong impression. But if you do, let’s make it totally clear: Justice work in the Uniting Church has not been the sole domain of Elenie Poulos. She tells me that, many times. One of the best things she has witnessed with UnitingJustice is the rise and rise of UCA members taking a stand for what they believe in. “Over the last few years in particular, I’ve seen growth in the activism of church members,” enthuses Elenie, who is next going on to Sydney’s Macquarie University, to complete her PhD on politics, religion and human rights advocacy. “More church members being willing to put themselves on the line; to get arrested at environment protests or to do sit-ins at parliamentary offices; to protest certain policies. What I’ve noticed is Uniting Church people are very in tune with what is going on. They’ve been concerned for a long time about policies, like refugees and asylum seekers.”
THIS IS WHAT WE ARE
While any person can advocate for refugees and asylum seekers, the environment, gender groups or other social justice causes, Elenie believes “you can’t worship God without doing justice. You can’t actually
have one without the other.” In a dignified yet exuberant way, Elenie reminds me the Bible is full of examples about what she’s just pointed out.
YOU CAN’T WORSHIP GOD WITHOUT DOING JUSTICE. YOU CAN’T HAVE ONE WITHOUT THE OTHER “The prophet Isaiah is one of the strongest places where that tradition springs from. Isaiah berated the Israelites for their empty worship. He said to them that their worship was empty and meaningless because they were doing all the right things by their worship but there are people starving — and they are fighting among themselves. They’re not trying to build a justice society.” “[Christians] believe we have something unique to
contribute – it’s in the story. Our narrative for justice is unique. We can stand with other human rights groups and say we will support human rights, but where does that come from in us? It comes from understanding that every person is a child of God and loved by God and deserving of dignity. Therefore, in the public space and in our public policy, we look to policies, ideas and discourses that speak to that for us; that we can uphold.” Elenie adds that “the gospel call of Jesus” is pretty clear in its inclusion of justice. But as a follower of Jesus, can we run the risk of focusing too much upon social justice? While the teachings, parables and healings of Jesus convey justice, they also reveal many other things. I ask Elenie whether emphasis upon social justice can cause other elements of Christian truth and life to be diminished, such as repentance, evangelism or maturing the faith of believers. “No because, for me, all of those things are together,” Elenie answers. “I think those distinctions are theologically artificial. The most fulsome theology brings all of those things together and you can’t separate them. “Once you separate those bits, your faith becomes diminished in some way because all of those things are important all together. “Repentance is an essential part of justice and justice can’t be done without understanding the importance of repentance in forgiveness and grace. CONTINUED ON PAGE 31
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Elenie Poulos has loved being a public representative of the Uniting Church in Australia for almost two decades. But she couldn’t have done it without you. “It’s been amazing, the support and encouragement I’ve had,” shares Elenie about how Congregations and church members have got behind her and what UnitingJustice were doing. “It’s been incredible to be able to say to people [in Australian society], ‘This is who we are as a church.’” “I’ve been incredibly privileged to be in this ministry for this long. I’ve met so many amazing people and heard incredible stories.” Tears begin to well in Elenie’s eyes as she says this, and I can barely hear her add that it is hard to sum up her time with UnitingJustice. “Without the continued engagement of Uniting Church members and Congregations, it doesn’t matter what an individual leader says. It’s actually about what happens on the ground.“ “It’s about being brave and courageous and clear and open and inclusive; because the Uniting Church is different in that, than other churches. We are bolder in our inclusiveness and we mustn’t lose that. We must be what people have come to expect of us; that we are the Church that stands up for the rights of people when others don’t.” 30
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“The work of justice is inherently evangelical. When we go out in the world and we stand with people who are forgotten, ignored and are suffering, that is an evangelical activity. That’s the Church saying, ‘This is who we are. This is who Jesus calls us to be. This is what faith is about.’ And people come to us as a result of that.”
As much as Elenie encountered lots of pushback and suspicion about her Christian advocacy, there was also recognition in the community of positive campaigning by the UCA. As a national spokesperson, Elenie wanted the UCA’s social justice work to always be a legitimate representation of grassroots support.
KEEN TO REPRESENT
“Our national, official advocacy is only as authentic as the action that people see happening on the ground. For example, with refugees we can say that we want this kind of policy. Often politicians will say, ‘Yeah, but you’re just the leaders. The people in the pews think differently.’ But that’s not the case here because they know that Uniting Church people are speaking out.”
Elenie was raised to be, as she puts it, “mindful of the situation of other people.” That approach blossomed as she got older, growing into a developed passion. But while many of her brothers and sisters in Christ also are passionate about social justice, Elenie has taken it to another level. She has steadily realised her skills and interests mean she is suited to being a Christian in the public arena. A Christian leader who works at “the intersection between the church and the world.” “I’ve grown as a Christian enormously,” reveals Elenie about the benefits to her own faith, by being UnitingJustice National Director. “I have learned about what it means to be a Christian in the world. How hard that can be but how rewarding it can be.” Elenie had found the role to be hard but rewarding, since she started it. She remembers that at many of the meetings she has attended, people would share their anger, sorrow or frustrations about “the church” with Elenie. A lot of the criticism was directed at Christian organisations in general, and Elenie said she would acknowledge where Christians had failed and try to demonstrate the opposite. “It’s just the long hard work of building up trust and making sure that the work that we do is quality work,” says Elenie about how Christians can make a dent in political or social processes. “Respect grows from that; it doesn’t come from saying ‘oh, you have to respect me because I’m from the church.’”
“They’re phoning their local parliamentarian; they’re writing letters. They’re in marches and doing sit-ins. So when the President or a Moderator or one of the church leaders says that ‘this is what we stand for,’ it can’t be written off. “We should be proud that, in Australia, the Uniting Church has a really good reputation for being a church that stands up for other people who are doing it tough.”
SUCCESS?
Elenie and I have got to the bottom of our cups of coffee and we’ve covered a lot of ground. As Elenie shares about working to stand up for many social justice causes, I struggle to find the right words for a burning question. But here goes: what are some of UnitingJustice’s biggest, well, successes? “That’s a hard question when the big areas of work are refugees and asylum seekers and things like that. You have wins that are context dependent. One of the great things that the Uniting Church was able to do was to have chaplains in immigration detention centres for a long time. We made great strides in being able to support people in those situations.”
When that program was going strong, UCA had the most chaplains in detention centres across Australia, per Christian denomination. “Being able to make life better for people in detention centres, we were able to do that for a long time.”
THE WORK OF JUSTICE IS INHERENTLY That chaplaincy program ended due to security EVANGELICAL. protocols being changed. I imagine that such changes WHEN WE and setbacks must have happened a lot during her GO OUT IN tenure. How did she handle that? “It’s really hard and THE WORLD after 15 years, I’m tired,” Elenie chuckles sincerely. “It’s AND STAND frustrating because you can be working on an issue for a WITH PEOPLE long time and you see some small gains. Then, you have WHO ARE a change in government and things go backwards. FORGOTTEN, “Sometimes it’s one step IGNORED AND forwards and three steps back. You can feel like you are SUFFERING, bashing your head against a brick wall but the bottom THAT IS AN line is just to keep out there. That’s our call; that’s what we EVANGELICAL have to do.” “The Church’s mandate is to ACTIVITY be a prophetic voice. That prophetic call; we don’t get assessed by the changes which have come as a result of [what we do]. “It’s not success, it’s faithfulness. “Our faithfulness is judged by our continual willingness to stand up against all odds and just keep saying this is wrong, this is unjust.”
WHERE TO FROM HERE
Elenie has been a great sport, giving up so much of her time in the final stages of her UnitingJustice residency. The change in era marked by Elenie’s departure also aligns with her role, and other National Director positions, being restructured by Assembly from July this year. I ask how she feels that the UCA — with its social justice “DNA” — will not have a National Director for its specialised justice unit? Elenie is disappointed but doesn’t say much about the
decision. Instead, she would rather remind us that she is not a lone voice. Activism for social justice remains the call for all UCA members. “UnitingJustice is, in part, a reflection of the work people do — the day-to-day stuff that church people do,” describes Elenie. So, she is convinced the work she has devoted many years to will continue; “It will just happen differently. I was just one person and there are many justice staff in the church.” “No one person is the voice of the church on these issues. That’s not how faith works. It’s the community of the faithful that has the responsibility to be the prophets and the justice workers and be in solidarity with everyone else.” i Ben McEachen
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Gospel Yaning
Cross Cultural Perspectives in Evangelism
May 15-19 | The Centre for Ministry, North Parramatta Gospel Yarning is a cross-cultural gathering on evangelism in the Uniting Church. A great strength of the Uniting Church is our cultural diversity, so we will hear and build up one another in new wisdom for faith-sharing in many different ways. In the recent past, our evangelism has not been strong. We seek to establish the Uniting Church as a servant of the Gospel for our next forty years.
The week of celebrations will include: • Open Space Umu Yarning: Led by an experienced facilitator the sessions will incorporate Pacific Island Umu and Aboriginal Yarning. • Oikos Groups: All participants and speakers will be allocated to a cross cultural group, your ‘home’ for the conference, called Oikos. • Seminar Speakers: There will be lecture-formats in late afternoon with public celebrations in the evenings. • Celebration: A 40th Anniversary celebration open to all members of the Uniting Church to conclude the week.
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Expressions of interest are invited for a fulltime ministry placement within the Synod of Victoria and Tasmania.
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POSITION VACANT Executive Officer Mission & Capacity Building Unit [working title]
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For more information and the latest updates on the event: Like Gospel Yarning on Facebook Go to the website: www. www.facebook.com/gospelyarning bit.ly/GospelYarning
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Following Christ, walking together
as First and The Executive Officer is a key leadership role required to lead Second Peoples, and inspire in a time of change. This role will shape the seeking community, development of a new Mission & Capacity Building Unit compassion (working title). The Mission & Capacity Building Unit will offer a and justice for all wide range of functions, including theological education, faith creation formation, leadership development, ministry placements, justice, research and advocacy, grants administration and chaplaincy, reflecting strategic priorities resolved by the Synod in 2016. God in Christ is at mission in the world and sends the Church in the Spirit to:
An intentional focus on mission will underpin everything the unit does, including attention on context, social justice, relationship building, new forms of church, First Peoples, young people and families and cross-cultural communities. 1. 2.
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share the Good News of Jesus Christ nurture followers of Christ in life-giving communities of reconciliation respond in compassion to human need live justly and seek justice for all care for creation listen to each generation and culture so as to live out the Gospel in fresh ways pursue God’s mission in partnership
Based in Melbourne, the Executive Officer will provide leadership in the delivery of services and promote collaborative and coordinated relationships across presbyteries, congregations, and Synod-based resource and service teams and various facets of the wider Church. 4. 5. 6.
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This ministry requires the following knowledge and experience: VM bookmark _final.indd 1
• tertiary qualifications and experience such as theology/ missiology, management, and leadership at executive level • a sound knowledge of the Uniting Church in Australia and its polity, structures, systems and processes; and • the ability to bring theological perspective to the development and implementation of operational plans and strategies The Strategic Priorities - Vision and Mission Principles and Statements of Intent are available at https://www.victas.uca.org.au/aboutus/Pages/Vision-Mission.aspx Inquiries and a Ministry Description are available from Synod of Victoria and Tasmania, Robyn.Hansen@victas.uca.org.au
Applications close 28 April 2017 Legal Services 130 Little Collins Street Melbourne Vic 3000 Tel: (03) 9251 5200 Fax: (03) 9650 7019
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16/02/2017 4:17 pm
Senior Pastor
Wesley International Congregation, Wesley Mission, Sydney Expressions of interest are invited to lead a team in a large vibrant cross cultural Congregation. This full time position is open to Ministers of the Word and Pastors. For full position details or any further information, please visit the below website: bit.ly/WesleyMissionCareers or alternatively contact Rev. Ken day via email: minister@ssms.org.au Please send applications to: acompm@nswact.uca.org.au Applications close by: 7 May 2017 Please note, a current and satisfactory Working With Children Check is required for this position.
We Care for community How can one Congregation, with few members and limited funds, run a massive social welfare program for its local area? Toukley Uniting Church has managed it and Insights finds out what it costs to change the way you serve. SITUATED ON THE Central Coast, Toukley Uniting Church has a small Congregation and most members have celebrated their 80th birthday. The offertory is understandably modest and Toukley hasn’t had a paid minister for five years. Derryck Klarkowski is chair of the Church Council and he remembers how, a year ago, Toukley’s “gradually dwindling” Congregation had a massive choice to make. “There seemed to be two things we could do: sit and wait for people to come to us, or throw ourselves into the community and take our church to them,” explains Derryck about the crossroads Toukley Uniting found itself at when a local charity handed it an unusual opportunity. A couple of dedicated local mums had started a community program that distributed donated children’s items to families in need. Despite its reputation as a nice holiday destination, the Central Coast has high levels of poverty (particularly in Wyong Shire, which Toukley is part of). Roughly, a quarter of households in Wyong Shire have a combined income of less than $600 per week, excluding single aged pensioners. $600 per week is Australia’s household poverty line. Add in another shocking statistic of about one in six children (aged 0-19) reporting child abuse, and Toukley Uniting Church is surrounded by extreme pain and need. When the program became too much for the mums to manage they offered the program to Toukley Uniting in March last year, and Toukley took it on.
HELPING DOES COST
But how could a small Congregation with no minister actually operate a sizeable social welfare program? “We had been investing thousands of dollars into our outreach because you can’t just ignore the poverty that surrounds our church,” Derryck candidly reveals. “This time last year, if you looked at our accounts, our church funds were spiralling downwards. We had 30-month’s financial life left, basically.
A WE CARE UNITING PACK READY TO GO
CONTINUED ON PAGE 34
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VOLUNTEERS AT TOUKLEY UNITING CHURCH
Taking on this program with diminishing offering income, low funds and an ageing Congregation was irrational, but just seemed right!” Toukley not only survived but thrived, expanding and diversifying the program under the banner of We Care Uniting. “We got involved with the community. We partnered with the local neighbourhood centre and many groups and people. We were helping people in need with handson action and the community responded with support. We now have the wonderful problem of managing overwhelming community generosity. Volunteers are joining us, and sponsors.” “Our major program, the vulnerable children’s support program, is based on public donations of items,” explains Derryck. “Everything we give out, we have received as a donation. “What that means is we have very, very large outreach programs that are largely self-supporting and don’t drain our church resources.” Building on the base of around 6000 inherited items, ranging from clothes to prams, Toukley Uniting has distributed more than 4000 items to date. The Church’s facilities are now struggling to house the 10,000 items it carries
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(valued at more than $80,000), that is distributed to vulnerable families with young children.
can happen between Congregations; to be the one that survives,” explains Maz.
“That sounds a little cynical; I don’t mean it to be. I think the Uniting Church spends a lot of its resources on maintaining worshipping communities. There is an element of necessity and truth in that; the Christian CHRISTIAN community is to COMMUNIT Y IS TO be a worshipping BE A WORSHIPPING community. But C O M M U N I T Y. B U T we are also to be WE ARE ALSO TO a community at mission. BE A COMMUNITY
There is a huge stash of donated clothing, nappies, linen, essential care and safety equipment to be distributed to those with most need. THE
REACHING OUT
Rev. Maz Smith is minister at nearby AT M I S S I O N Warnervale “If [We Care Uniting] Regional Uniting is the mission that Church. She is connected with and and Derryck are supported by a number cooperating to get We of Congregations around the Care Uniting adopted by their zone, it becomes something owned by entire zone, to become a vulnerable the Uniting Church rather than owned children’s support project owned by all by a Congregation. And the viability of Uniting Church members on the Central the particular single Congregation is Coast. These plans for expansion require then not the driving thing that measures additional funding and an advisory the mission. The mission can be valued board, but Maz believes the potential on its own standing and still have the benefits to Congregations who get support of worshipping people.” involved will far outweigh obstacles. Derryck is also honest about how the We “The hopeful thing behind this is that it Care Uniting outreach program impacted gets Congregations out of their own selfToukley Uniting. “To date, our church’s focus and the kind of competition that
Sunday Congregation hasn’t increased... We’ve lost quite a few longstanding members.” Those members were uncomfortable with the church shifting so much of its focus to social injustice. “If we could start again, knowing what we now know, we would manage the transition far better. But on balance, we now have many younger volunteers from the local community who are working their hearts out during the week.” “In other words, our church has changed; it’s revitalised. Our church is now quite vibrant with younger people working with us. We don’t know where that’s going to lead but you never know. Now, we have opened the opportunity of some conversion. Maybe some of those younger people will come along and join into the Christianity side of it all.”
FAITH THROUGH DEEDS
The Toukley Congregation believes that actions are more powerful than words, when it comes to its Christian core and community promotion of the We Care Uniting program. But is sharing the Christian faith part of the program? Keenly aware of the publicised debate Uniting has been involved with regarding how “Christian” it is in the public space, Derryck affirms community donors,
supporters, beneficiaries and volunteers all know it is a Uniting Church program. “We work out of a church; it’s obvious. We can’t hide that and we don’t hide it,” says Derryck. “One of the things that has been very interesting is some of our volunteers have said to me, not unexpectedly: ‘We’re surprised that a church is doing this.’” “We believe evangelism is much stronger if people discover Christianity through what we do... The more we grow, the more people will have the opportunity to discover our faith through deeds.” “We don’t push it by word of mouth but we’re not ashamed of it and it’s clear.” One volunteer confessed to Derryck that working in the church had got them thinking more about God. Maz adds that Toukley Uniting Church is also enjoying its strongest community profile in years. For Derryck, such responses support why Toukley Uniting decided to run with the program. “We’re quite astonished at what has happened. God has tipped in a powerful amount of yeast,” says Derryck. i
TAKING THE NEXT STEP Keen to do something like Toukley’s We Care Uniting program but don’t know how to go about it? Uniting’s Church Engagement team wants to help you. Rev. Jorge Rebolledo leads the team which has been set up to “resource the local Congregation to do their mission in their community”. Charged with looking after a particular Presbytery, Church Engagement Leaders “can help Congregations work out what it is they need to do, and can be there with you, all the way through, right to the end.” From guidance in grant applications, to connecting you with other social services, Church Engagement Leaders are all about helping you. For more information, email Jorge Rebolledo: jrebolledo@uniting.org
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Colin Buchanan takes faith down a bold new road
COLIN BUCHANAN WAS on Play School for ten years. For almost double that time, he has been Australia’s No. 1 for Christian kids music. He’s also won nine Golden Guitars, an ARIA and, last year, he took home APRA’s Country Song of the Year for The Spirit of the Anzacs (which he co-wrote with Lee Kernaghan and Garth Porter). Oh, and he writes picture books that little ones love. While this Aussie legend has successfully appealed to audiences who share his faith in Jesus, and those who don’t, new album Calvary Road could be the moment in his epic career that Buchanan brings the two together — in a different way than he ever has before.
they might have about the real, gritty difference Jesus makes in our real, gritty lives.”
“I think the gospels paint the picture of Jesus in the flesh. He left footprints. And that’s an arresting thing for me to consider as a Christian,” Buchanan explains about how such reflection upon Jesus’ humanity challenged him to take a fresh look at his own approach to Christianity. “Perhaps the THE GOSPELS encrusted religion that I bury him in, I ought PAINT THE to let him burst out of that rubble and just be PICTURE OF re-confronted again by the truth, the power JESUS IN THE and the potency of Jesus as God’s man.
FLESH. HE LEFT FOOTPRINTS
“I didn’t want it to be an ‘in house’ Christian record,” Buchanan tells Insights. “In other words, to sing a worship song, that’s clearly ‘in house’.” He’s referring to contemporary Christian songs designed to be sung at churches or gatherings where people “want to praise God.” Instead, Calvary Road is a collection of personal stories at “the wild frontier” of faith. “The album has stories of imperfect people and I feel stories have a potency,” reveals Buchanan, whose new material was inspired by everything from Steve Jobs to Jesus, a friend’s letter to his own father’s death. All of the stories on Calvary Road communicate something about Buchanan’s potent perspective on life, shaped by his Christian faith. “Anyone who listens to Calvary Road, I’d love it to erode the preconceptions
“You know, he is the model and the means of salvation.”
Does all of this mean we should keep an ear out during Calvary Road, for worship songs that aren’t worship songs? Sure, says Buchanan, who hopes his new album inspires others to be raw and non-judgmental when they express their faith. “I wonder whether sometimes Christians shouldn’t just share the imperfect, untidy comfort they find in Christ. They could be sharing that authentic truth of the gospel percolating into their life, rather than a prefabbed feeling that… can just sound like they’re telling people what to do.” i Ben McEachen www.
Visit Colin Buchanan’s official site to get a copy of Calvary Road. store.colinbuchanan.com.au/products/ calvary-road-cd-1
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A TRADITION OF CHRISTIAN CARE AND CONCERN
Richard & Deborah Spiteri, proprietors
FAMILY OWNED AND OPERATED FUNERALS CONDUCTED THROUGHOUT SYDNEY
MEMBERS OF THE FUNERAL DIRECTORS ASSOCIATION OF NSW
Uniting Church Conferences and Seminars Centre for Ministry, North Parramatta April, May, June 2017 Godly Play & Elders in Care Development Day 21 April, 9 am-5 pm Facilitator – Rev. Jeremy Clines
Deep Talk Training Day 22 April, 9 am-5 pm Facilitator – Jeremy Clines
Living Our Faith: Exploring the Old Testament – Part One 22-23 April, 9 am-5.30 pm Facilitator — Rev. Bronwyn Murphy
Living Our Faith: Exploring the Old Testament – Part Two 29 April, 9 am-5.30 pm Facilitator — Rev. Bronwyn Murphy
Ethical Ministry Half-Day Refresher – Bullying
2 May, 9 am- 1 pm Facilitator — Rev. Bronwyn Murphy
Conflict Management and Peacemaking 2017 26 – 30 June, 9.30am-4:30 pm Rev Martin Levine
Register: ume.nswact.uca.org.au | umeinfo@nswact.uca.org.au | Phone: 02 8838 8912
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D I G I TA L M I N I ST RY
You are the salt of the internet, the Light of the web RECENTLY MY CONGREGATION has been reflecting on Jesus’ understanding or creating division, for self-promotion or Sermon on the Mount. In it, Jesus tells his listeners that they encouraging others. In a brief, mindful, perhaps even prayerful should be salt of the earth and light of the world (Matthew 5:13moment before pressing “post,” “send,” or “publish,” we can 14). As salt, they should add flavour to the world and preserve avoid causing injury to others (and ourselves) and shine a light it. And as light, they should, through their good works, shine into into our digital world. the world’s darkness, thereby glorifying God. Or, as it RECONCILIATION RATHER THAN CONVERSION says in The Message Bible translation by Eugene One of the pitfalls of life online is that people are Peterson, “You’re here to be salt-seasoning constantly trying to convert one another to another that brings out the God-flavours of earth,” BEFORE different perspective, opinion, or belief system. and “You’re here to be light, bringing out SEEKING TO There is a meme going around now that says the God-colours in the world.” something like this: “Boy, that exchange on CHANGE OR This certainly can be a challenge in C O N V E R T O T H E R S , Facebook I had yesterday really changed my mind. Said no one ever.” In fact, studies show today’s world, which often feels so WE MUST that people’s minds are rarely changed by volatile and deeply divided — especially FIRST LISTEN, these digital interchanges. in social media spaces where the full U N D ER S TA N D spectrum of perspectives, opinions, In my experience, it is much more helpful AND SEEK TO ideas, and personalities is constantly to approach our relationships and encounters churning around and bumping into one RECONCILE online with a spirit of reconciliation rather another. Sometimes, the social media than conversion. space can really bring out the worst in people. Sometimes, it feels like the whole internet is just Before seeking to change or convert others, we must first waiting to pounce on one another. listen, understand, and seek to reconcile. Rather than rushing to convert the others, be it to a cause, party, or religion, we How are we to be salt and light online? What is a uniquely should instead help to create safe space and common ground Christian witness in digital spaces? for people to engage. It is within these safe spaces that durable relationships develop, over time allowing the work of In his letter to the Galatians, St. Paul describes what he called reconciliation and perhaps, then, conversion to occur. the fruits of the Spirit. He writes, “the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, I believe this is one of the most important things churches gentleness, and self-control.” (Galatians 5:22-23) and believers can be doing online and offline today — helping people to listen, understand, and see one another. We often Whenever these elements are present, communicated, and turn people into one-dimensional caricatures. We define them shared online, I believe that the Spirit of God is at work in and by their political party, by that one thing they did to us years among us. In those moments when we communicate love, ago, or by their last social media post. People, of course, are share in one another’s joy and sorrows, when we are voices for far more complex and interesting than that. We need to listen peace and understanding, and when we are generous with our to their stories and share stories of our own, not for the sake of time and attention (and in our opinions of others), those, for me, conversion, but reconciliation and understanding. are like seeing the fingerprints of God move across my screen. These gestures may or may not be overtly Christian, but it is By our witness and Spirit-inspired presence online, we can clear to me they come from a heart of Christian concern. model something better and deeper. Like a stone tossed in a still pond, every small act of kindness matters and creates And the final fruit of the Spirit is key to life online — using selfmore digital ripples of goodness than we can imagine. i control to determine whether what we share is for building up or breaking down, for helping or harming, for building Pastor Keith Anderson
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M A K I N G M O N E Y M AT T E R
The higher authority If you were tied up, brutally beaten and dragged in front of someone who had the blessing of the government to send you to your death, do you think you’d be calm?
WARREN BIRD EXECUTIVE DIRECTOR, UNITING FINANCIAL SERVICES
It never ceases to amaze me that Jesus was not only calm when He stood before Pilate, but downright defiant. “Don’t you know I’ve got the power to kill you or to set you free?” the Roman Procurator asked (John 19:10).
You don’t say, “you don’t have any power over me”, when clearly Pilate did! Another thing I’ve always found fascinating is that, for some reason, all through this process Pilate had been reluctant to give in to the popular demand to have Jesus crucified. That’s why he’d had him flogged. It’s why he fobbed off judgment to the inept Herod, who happened to be visiting from Galilee that
“No, you don’t,” Jesus replied (John 19:11). I don’t know about you, but if I’d been a disciple watching proceedings from the sidelines, I’d have thought at that point that Jesus had lost the plot. How on earth could He say something like that? Rome ruled the world and Pilate was their man in Palestine. He had the big house up near the temple and the High Priests in his pocket. The same High Priests who’d held Jesus in their dungeon prison over near Mount Zion the night before and had brought him here to get him killed and out of their way. To borrow from Donkey in Shrek, they had an ogre and they weren’t afraid to use it.
T HE HI GHER AU T H O RIT Y T H AT H A D O RC HE ST R AT ED T HI S O U TC O ME DID SO WIT H A PURP O SE A ND A P OWER T H AT T R A N SFO RM S T HE WO RLD
weekend. It’s why he offered to release Jesus, only for the crowd to call for Barabbas to be set free.
What Jesus said next stirred that desire in Pilate even more. “You don’t have any power over me in and of yourself,” Jesus was saying. Their ogre had already “You only have derivative ordered some nasty things to power, given to you by a higher be done to Jesus. He’d had authority. Condemn me if you him flogged, the skin on his must, but the real guilt is with back ripped to shreds by the those who claim to act for the stones in the whip. With the soldiers adding a crown made highest authority [God] and yet have delivered me over of sharp thorns to his head, to you.” (John 19:11) Pilate Jesus had been reduced to a seems to have concluded pathetic physical state when brought back to appear before from this that Jesus had a spiritual integrity that meant Pilate one last time. it would not be right to give
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in to the crude wishes of the priests and the masses. Of course, we know that the situation overwhelmed him and, soon after, Pilate sent Jesus to the Place of The Skull to be crucified. But we also know that the higher authority that had orchestrated this outcome did so with a purpose and a power that transforms the world. The resurrection of Christ a couple of days later ushered in the beginning of the last days, which will consummate with the crucified one as Lord of all. Everything in our lives must be changed if we realise that this is the hope of Easter. Hope lives! This is what makes everything matter. To know the higher authority that Jesus knew and to be part of God’s transforming work through Christ is our high calling. Our skills, our personalities, our being, AND our money — all are within the ambit of this calling. If you have this hope, then you also have a great opportunity to share in the way God is making the world new. You don’t really have any power to do anything else; even Pilate’s evil act served God’s purpose. So why not intentionally choose to be part of it? i
L E C T I O NA RY R E F L E C T I O N S
April: Journey to the Cross What do you do to show others an example of nonretaliation and the ending of retribution?
16 APRIL
RESURRECTION OF THE LORD (EASTER SUNDAY), MATTHEW 28:1-10
2 APRIL
9 APRIL
The early Christians faced a world of social upheaval, war, oppressive Roman rule, landlessness and poverty. The gospel writers wrote the story of Jesus to help people live in that world. The story told them where God is in the world, how they should act in that world, and what would give them hope. This long story about Lazarus is not primarily about the claim Lazarus was raised to life. It is that Jesus could do this; that Jesus is actually “the resurrection and the life”. (v. 25) In the works of Jesus they will see the glory of God. (v.4, 40) They can go about their life — work, family, the wider community — because life has a centre in Jesus who offers us the life of God. The real miracle is the presence of God among us, giving us a glimpse of paradise.
Matthew wrote to followers of Jesus struggling not to be drawn into political revolt against Roman rule and the retaliation that always followed. He offers them an alternative to nationalistic violence and to the common cultural narrative of retribution. The gospel of Matthew follows the usual story formula of a young prince surviving an attempt on his life (2:13-18) and, later, reclaiming his kingdom from the false king; true kingship is restored. The difference between other similar examples and Jesus is they offer a story of revenge. Jesus, though, refuses to retaliate, does not need to be saved by the sword (26:52), tells his disciples to offer unconditional forgiveness, turn the other cheek, and love enemies. This is the heart of today’s reading. People are left bewildered by the messiah-king. This is something new. Violence, racism, never-ending war and blaming others are countered with the outrageous claims of the non-retaliatory teachings of Jesus.
FIFTH SUNDAY IN LENT, JOHN 11:1-45
In our world of enormous change and uncertainty, why does it matter to you that Jesus offers us the certainty of the presence of God?
SIXTH SUNDAY IN LENT (PALM SUNDAY), MATTHEW 21:1-11
This is such a familiar story, so let us note just two things. First, the resurrection is not a separate ‘happy ending’, a sort of contradictory narrative to what has gone before. Rather, the resurrection unveils completely what has been underneath the whole of Matthew’s gospel – God has been working out God’s purpose and intention in the life of Jesus. Even in the face of violent execution, God can still work in the world. Second, the story of the women is a story of great faithfulness; a model for discipleship. They followed Jesus from Galilee, and they stayed to watch his death when the male disciples fled. After the Sabbath waiting-time, they returned to resume their faithful vigil – to complete the following and service they had offered him. What do you think is the appropriate shape of ‘faithful watching’ alongside Jesus in this world?
23 APRIL
SECOND SUNDAY OF EASTER, JOHN 20:19-31
The familiar story continues. In this part, the story is one of fear and hiding, and Jesus who comes into that space to offer peace and the gift of the Holy Spirit. Ours is a world where we are encouraged to fear, because too many people benefit — economically and politically — from it. Rescuing people from conjured-up fear is big business. Jesus, on the other hand, offers peace as a gift.
We are not to be frightened of the life he offers and the world he turns upside down. We are to embrace that life. We often miss the last words of this reading: “but these [signs] are written so that you may come to believe”. (v. 31) We are challenged to read this story not as distant critics, or sceptics about history, but as people open to the possibility that we might meet one who brings life. What difference might it make if you read Scripture in order to deepen your faith?
30 APRIL
THIRD SUNDAY OF EASTER, LUKE 24:13-35
Two men are walking along and are joined by Jesus. They have no clue about who he is. It is easy to be so locked into our own world and its possibilities that we cannot see things that do not fit. Do people rise to life? No, they do not. So whoever this is, it cannot be Jesus. Even when Jesus explained how his life fitted into the hopes of the nation, they still could not see. It took the breaking of bread to peel the scales off their eyes. It took this powerful symbol, this promise broken open in bread, for them to see and to acknowledge their own burning hearts — and then to have the courage to tell others. It is amazing what we cannot see in life because we have decided it cannot be there: the love of strangers; the humanity of people of other faiths; the wisdom of First Peoples; the presence of God. What do you risk missing because you have decided it cannot be there? i
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L E C T I O NA RY R E F L E C T I O N S
May: Living the resurrection life 7 MAY
FOURTH SUNDAY OF EASTER, JOHN 10:1-10
In chapter nine, Jesus heals a blind man, and then the Pharisees hold a fierce interrogation to deny the event or to portray Jesus as sinful. Jesus says that they are wilfully blind, and also lead others from the true light. Today’s reading drives that message home. Jesus is both the gate into the sheepfold, and the shepherd who cares for the sheep. In claiming this title, Jesus would have caused great scandal. He was quite consciously claiming for himself an image common in the biblical tradition — God as the one who leads and cares for God’s people. It is an image of great tenderness as we see in Jeremiah 31:10 or Isaiah 40:11. Jesus is claiming to fulfil the prophecies of Micah (5:2-5) and Ezekiel (34:23-24), and to bring the promises of God to fulfilment. It is easy to treat this as a warm and fuzzy image of care — and it is an image of care — and miss the deeper claim that Jesus bears the life of God. In what ways does it matter to you that Jesus bears the life of God?
14 MAY
FIFTH SUNDAY IN EASTER, JOHN 14:1-14
Beginning in chapter 13, there is a long series of conversations and actions which are held together by a clear message: the disciples can be at peace because they are bound by an unbreakable bond to Jesus and to the Father. Those who
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have received the Word from the Father (John 1:1-2) will have the “power to become children of God” (1:12). In chapter 13 Jesus foretells his betrayal and also the denial by Peter, but immediately says that even this should not destroy them. They are to believe in God and in Jesus as his Word (14:1). It is clear from our passage that the disciples had still not grasped this connection between Jesus and the Father. They still asked Jesus to show them the Father so they could be secure in their faith (v. 8). We often have such a fixed view of who God is that we find it hard to understand that the Father is revealed so clearly in the life of this one frail human being who was killed by religious forces and the empire. Here is a challenge for us — not to think we already know what the word ‘God’ means, but to discover God in the life of Jesus as we follow his way of self-giving love.
in our tradition, that we forget there is a response: to keep the commandments of Jesus (14:15). Faith is not simply assent to certain claims about Jesus; it is the way we live, the practices that mark our lives as we respond to the call of Jesus. The wonderful thing in this passage is that Jesus says that even our response to his love, this need to obey his commandments, is not a burden we are left to carry on our own. We will have the gift of the Holy Spirit and the assurance of the presence of the risen Jesus (14: 16, 19).
What do you learn about God when you consider the life of Jesus? How does that shape your life?
What do you do to show that you love Jesus? How does your relationship to him change your life?
21 MAY
28 MAY
What do we do if we claim that we love Jesus? That is, what is the shape of our love for Jesus? What difference does it make to our life? Dietrich Bonhoeffer speaks of ‘cheap grace’; the willingness to claim the love of God in our lives and do nothing in return. We are so busy speaking of salvation by grace, a central affirmation
This is an extraordinary passage. It speaks of the preexistence of Jesus, and the mystery that is this human being uniquely bearing the life of God. Jesus existed in the presence of the Father before the world existed, and shared the Father’s glory. I think sometimes we get things backwards. We claim that this cannot be so; and
SIXTH SUNDAY IN EASTER, JOHN 14:15-21
SEVENTH SUNDAY IN EASTER, JOHN 17:1-11
Jesus can only be human. But what if we accept it is so, and then see what that does to our world and its possibilities? The second amazing thing is that Jesus tells us what eternal life is — to know God, and Jesus whom the Father has sent. (v. 3) The source of this life is to be found in the original communion which exists between the Father and the Word which became flesh. God is the fundamental reality in which the world has its life. The invitation is that as this world responds to Jesus, it will find new life. Jesus prays for the disciples who have claimed this new life through him. What images and sense of life are conjured up for you when you say ‘God is the fundamental reality in which the world has its life’? How does it feel to exist in God? i The April and May Lectionary Reflections were prepared by Rev. Dr Chris Budden, the Interim National Coordinator of the Uniting Aboriginal and Islander Christian Congress
N E W S F RO M U N I T I N G C H U R C H A D U LT F E L LOW S H I P ( U CA F )
Fellowship news GREETINGS FROM the NSW/ ACT Synod Committee who celebrated their Annual Dedication and Communion Service on 8 January. Special guest was Dan McAloon, Relationship Manager of Frontier Services. The Committee is continuing with its project from 2016: “Living Water Come Drink”. This campaign focuses on the work of Frontier Services and the volunteer program “Outback Links”. The project raised $11,702 in 2016. If you or your group is able to make a dononation, please send it to Committee Treasurer Geoff Hicks (176 Lawes Street, East Maitland, NSW, 2323).
NEW VOLUNTEERS ALWAYS WELCOME
The Stamp Committee has a wonderful band of volunteers who meet at the Synod offices on Tuesday and Friday mornings. New helpers are always welcome. Total raised in 2016 was $25,632. Please continue collecting stamps. Also, you can encourage local businesses to save their stamps for you.
YEARBOOK AND CONNEXION
The 2017 Year Book has been printed and will be distributed this month. Connexion magazine has been looked into, in terms of the cost of producing and posting it. Various suggestions have been
made, with emphasis upon a digital format. Fellowships are still encouraged to share their Rally/Gathering information and other interesting events their church and fellowship groups participate in. Email Janice Willis or Judy and Geoff Hicks.
COMMITTEE CHANGES
UCAF NSW/ACT Synod Committee changed slightly following the December AGM. Proxy persons for country Presbyteries were unchanged. All details are in the 2017 Year Book.
WORLD DAY OF PRAYER
World Day of Prayer was held on Friday, March 3, in centres everywhere. The service this
year was provided by the women of the Philippines, with the theme: “Am I being unfair to you?” We hope you were able to join in one of the services near you.
GATHERINGS AND RALLIES
Moderator’s Retired Ministry Persons Lunch: 21 March at Turramurra UCA Sydney/Central Coast Picnic Day: 31 March at Woy Woy Canberra Region: 1 April at City Church Canberra, ACT Macquarie Darling: 26 April at Grenfell Illawarra: 25 May at Shellharbour
If you would like to share your fellowship news or have any questions, please contact Judy Hicks on judyh_rnh@hotmail.com
UnitingRedress
Compassion & care Applying for Redress The Synod of NSW and ACT provides an UnitingRedress interim policy to anyone who has experienced sexual abuse as a child in Uniting Church institutions such as schools.
What is Redress?
There are three areas for redress based on Royal Commission recommendations. 1. Counselling and support. 2. A verbal and/or written response. 3. Financial redress by way of an ex-gratia payment, where eligible, in recognition of the pain and suffering caused as a result of abuse.
Redress offered for survivors of sexual abuse within the Uniting Church
Contact
To find out more about UnitingRedress: • Please Call: 1800 713 993 (Mon to Fri 8:30am - 5:00pm) • Email: unitingredress@nswact.uca.org.au • Go to the website: www.nswact.uca.org.au Enquiries and applications are confidential and are treated in a timely and sensitive way by our experienced social worker.
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B E L I E F M AT T E R S
Practicing the presence of God NOT ACCESSING MY PHONE REQUIRED A DETOX PERIOD OF ABOUT 24 HOURS. MY MANTRA BECAME R E S I S T, R E A D AND REFLECT
SOMETIMES SILENCE CAN be deafening. There I said it. I have had so little time recently to sit and contemplate what not being connected to a device or sitting in front of one means for me, that I have to admit the thought of it gives me pause.
Armed with reading material, I embarked on it with the resolve to try to make it work.
A recent study of millennials revealed that the top three things that scared them was no free wifi, the anticipation of receiving a text response, and that loading wheel icon when you start a program. In a weird way I can relate to this. How often have I — or you — posted on Facebook and kept checking for the likes and comments?
What I discovered is that we look at our phones a lot – and you need to wean yourself off this practice slowly. Among what I took to read, I hoped The Practice of the Presence of God by Brother Lawrence might give me some useful tips about seeking God (and not friend affirmation on Facebook).
We have been programmed by our devices to be doing everything at once. I often look around the room as I am watching something on television and note that everyone in my family is on a screen. Child one, two and three multiscreen all the time. We cannot just watch TV anymore. I wonder what this might be doing to their attention spans and what will be the norm in 10 years’ time. Recent studies have revealed just how many times we access our mobile phones. Neilsen did a study in 2015 of just how much time we spend on our devices and the statistics are quite staggering. We spend a lot of time accessing our devices. 35 per cent of our time, in fact. So, on a recent holiday, I decided with the family to try to practice a digital Sabbath or, at least, take some time off from my/our devices.
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Getting into the mindset of not accessing my phone required a detox period of about 24 hours. My mantra became resist, read and reflect. Then I began reading Brother Lawrence’s conversations about practicing the presence of God. Brother Lawrence was a seventeenth century French monk who “in his monastery kitchen discovered an overwhelming delight in God’s presence”. I looked forward to discovering how this was possible, given that I mostly pack the dishwasher while in the kitchen. I’m guessing Brother Lawrence’s kitchen was somewhat more spartan than mine. In some ways I feel that perhaps, way back in the seventeenth century, there also may have been less distractions than we have now. But I still pressed on, keen to seek the wisdom of Brother Lawrence on this subject.
Brother Lawrence wrote about God’s grace in his own life and that being in silence enables us to listen to God. His book is a series of letters to colleagues in which he counsels them in times of trouble. Lawrence also counselled against getting caught up in what he termed “fooleries”, and he states that “we should establish ourselves in a sense of God’s presence, by continually conversing with Him. That it was a shameful thing to quit His conversation, to think of trifles and fooleries.” What did I learn from Brother Lawrence and my digital sabbatical? Perhaps the most pertinent are that there are a lot of digital distractions in our lives and I need to take care to be as diligent in conversing with God in prayer — make a habit of seeking God — at least as much (if not more) as I access my smartphone. While I would love to report that I can happily leave my smartphone languishing on my bedside table for days at a time, the reality is that such an un-coupling will be incremental. I have decided to take it one holiday or weekend at a time. And there is plenty of online tips for weekend sabbaticals and wifi breaks. So, I am resolved to put my phone down and look up, pray and diligently seek God’s word. Let me encourage you to do likewise. i Adrian Drayton
C U LT U R E WAT C H
The cost of imaginging Jesus
JESUS SPENT 40 days in the wilderness. But you probably already knew that. Even if you know very little about the guy who went on to do what is celebrated at Easter, you’ve surely heard about his 40day wilderness expedition. Have you ever wondered what Jesus was doing in the wilds, though? And wasn’t Satan out there as well, tempting him or something? Some details are revealed by Mark 1:12-13, Luke 4:1-15 and Matthew 4:1-11 but, you know, what was that battle of wills actually like? Out on DVD and Blu-ray in time for Easter 2017, Last Days in the Desert is an odd new movie that imagines a yarn about one of the most famous yet mysterious stages of Jesus’ life. Starring Ewan McGregor as Yeshua (Hebrew name for Jesus), Last Days in the Desert has the Son of God fasting and praying in the middle of Middle Eastern nowhere. Amazingly, while he’s out in the wilderness, he runs into a small family who are trying to live off the barren land. Yeshua gets involved with the strained relationship between the father (Ciaran Hinds) and his son (Tye Sheridan), as Satan lurks and tries to wind him up. Oh, I should have mentioned that Satan is also played by Ewan McGregor. Jesus and the Devil played by the same actor! Whoa. That’s provocative. But Last Days in the Desert turn out to be not terribly controversial, even with writerdirector Rodrigo Garcia concocting that Jesus/Satan double act. Hard to be controversial when the on-screen Jesus is clearly a fictional character, one that is barely based on any of the biblical records about him.
Garcia never aimed to make a “biblical” movie. As he told Christianity Today, Last Days in the Desert was based on what Garcia thought it might have been like to be Jesus in the wilderness.
IT’S HARD TO BE CONTROVERSIAL WHEN THE ON-SCREEN JESUS IS CLEARLY A FICTIONAL CHARACTER BARELY BASED ON ANY OF THE BIBLICAL RECORDS ABOUT HIM
“I think when you write — at least for me — every character is me,” Garcia admitted. “Whether they’re young or old, male or female, Jesus, demon, whatever they are, I can only see them in terms of what I know — or what I think I know — about what it feels like to be alive.” Last Days in the Desert is a meandering drama with few words, thin plot and not much of a point. Part of the reason it’s a curious but empty journey is because Garcia ignores what the Bible reveals about Jesus. If he had mined the gospels, for starters, he could have hit paydirt about Jesus the divine human. He could have drawn upon stacks of information and examples about the full person of Jesus, a bloke who really has more to offer than Garcia limits him to on-screen. Instead, because Garcia has projected himself on to Jesus, he’s sold him short by only emphasising his human aspect. McGregor does a fine job of being a dusty holy man wandering the wilds but his character’s vague search for meaning and guidance from God could have been grafted on to any mortal being. Last Days in the Desert doesn’t soar to heavenly heights, mainly due to bringing down The One who was told by God BEFORE his wilderness trip that “You are My beloved Son, I take delight in You.” (Mark 1:11) i Ben McEachen
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REVIEWS
Entertain me REA D THIS
PRESS PL AY
BIG SCREEN
OUR MOB, GOD’S STORY
MOONLIGHT (M)
BEAUTY AND THE BEAST (PG)
This amazing book of stories and art by over 65 Aboriginal and Torres Strait Islander Christian artists from all over Australia represents a fantastic coffee table book and an amazing insight into the work of these artists, their stories and the Bible. The works of art were inspired by Bible verses and stories from the creation story to the crucifixion.
Most people hadn’t even heard about Moonlight until the cringe-worthy Oscar award mix-up (La La Land was mistakenly announced as Best Picture, instead of Moonlight). But once you’ve actually watched Moonlight, the fact it won the top prize isn’t a shock.
Yes, you’re right. Animated musical Beauty and the Beast (1991) is a nice little movie that wasn’t crying out for a remake. But Disney seems to be on a mission to repeat itself; the new liveaction version of Beauty and the Beast follows Disney’s recent remakes of The Jungle Book and Cinderella.
This is, aside from the beautiful artworks, an important contribution to Australian art as a whole. As Aboriginal artist and educator Miriam-Rose Ungunmerr Baumann mentions in the foreword, Aboriginal society passes down their stories like the writers of the Bible used stories to share their knowledge. “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,” explains Baumann. This book has been made possible in the year that the Bible Society is celebrating its bicentenary and it is a powerful witness to the wisdom and deep spirituality of the traditional custodians of our ancient continent. Please seek this book out for yourself and, in buying the book, you contribute to publication of Scripture in the mother tongues of Aboriginal and Torres Strait Islander groups. Purchase the book at www.bibleshop.org.au. Adrian Drayton
Some critics have, however, tried to put this film in a box as just an all-black cast playing out a young, gay man’s struggle with his sexuality. Distilling Moonlight to those basic elements does modestly distinguish it from other offerings this year, but what makes it timeless and eloquent is the depth of its story. Newcomers Alex R. Hibbert, Ashton Sanders and Trevante Rhodes play the protagonist Chiron at three different ages. Each of them conjures the pain and struggle Chiron faces growing up with a drug-addicted mother (Naomie Harris), constant bullying at school and his search for self-actualisation. That human need to love and be loved is portrayed throughout Moonlight. Chiron’s story is about finding acceptance and reconciliation, while trapped in a climate of abuse and crime. Director Barry Jenkins doesn’t take the obvious route, which will keep you guessing and also heightens the tension along the way. There are deliberate gaps in the film that give the audience room to fill in on their own. The subtle nature of Moonlight speaks volumes and will challenge your beliefs, and will stay with you for a while afterwards. Melissa Stewart
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While Beauty and the Beast has moved out of the cartoon world and into a place inhabited by real people and computer-generated effects, not much has radically changed. Most of the singing and dancing remains, as does the fairytale’s flow through the weird relationship between an imprisoned village girl and her captor. Sadly, adding flesh and blood has sapped the pulse and joy of the original. Emma Watson (Harry Potter) and Dan Stevens (Downton Abbey) do limp jobs as the leads, highlighting the corny or convenient parts of the story. Good thing the supporting cast of CGI furniture and cutlery is so delicious (Ewan McGregor, in particular, is superb as the voice of candelabra Lumiere). Beauty and the Beast stirred controversy for being the first Disney movie with an openly gay character. While his impact is modest, he does highlight how social attitudes to love have changed during the past 25 years. This remake is unlikely to stir heartfelt emotions like the original but comparing the two is a fascinating way to consider how times have changed – and whether you think it’s for the better. Ben McEachen
Do You Care For People? TRAINING IN PASTORAL CARE If you’re located in a rural area and are looking for training in pastoral care, stay where you are, The Pastoral Counselling Institute will bring their team of training experts to you. The Institute offers training in a number of areas for churches and ministry teams. These include programs on: • Learning How I Listen • Listening to People’s Stories • Qualities of Leadership • Grief and Loss Each of these programs is designed to encourage members of your congregation to increase their skills in pastoral care. And to ensure you’re getting the most from your training, each course can be tailored to suit the needs of your congregation.
COUNSELLING SERVICES The Pastoral Counselling Institute offers a wide range of counselling including: • mental health problems • grief and loss • trauma •behavior change • anger management •marriage • relationship and family issues • sexual orientation and gender identity issues • victims and perpetrators of sexual abuse Our staff have training in both Theology and Psychology and are dedicated to a holistic, sensitive approach to personal, marriage and family issues, regardless of race, gender, religion or sexual orientation. People with a referral from their GP on a Mental Health Care Plan may be able to claim Medicare benefits* (* see Medicare schedule for claimable items – available on request or on the psychology website) http://www.psychology.org.au/medicare/fact_sheet/
If you would like more information on any of the Pastoral Counselling Institute activities please call 9683 3664 or email pciuca@nswact.uca.org.au
www.pastoralcounselling.org
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