VOLUME 4 NUMBER 2 |APRIL 2010 atalyst

AACC s s embl y o f C on f e s s in g C on g re g a t ion s w i t h in t h e U ni t in g C h urc h in A u s t ralia

Rewriting our union THE PREAMBLE AND THE BASIS OF UNION PAGE 8

What we do Tom Frame and Newtown’s with what we know Aussie Unbelief Mission BYRON SMITH • 6 IAN BREWARD • 17 JOHN SANDEMAN • 18  Editorial

Careful readings

Sometimes events overtake plans. (and the rise of ‘evangelicals’ who This ACCatalyst, full of articles about support the progressive cause) and the new Preamble and the UCA basis a fascinating look at what ACC of Union is an example. Events in the members’ hopes and dreams for this form of new discussion of the basis organisation are, in future editions. of union in the wider UCA, and the Any reader who wants at add their need for Synods and Presbyteries two cents worth is very welcome. The to vote on the Preamble and other finishing touches on the ACC state- consitution changes have changed ment on abortion were discussed at our plans. the recent national council. It was We hoped to bring you some fascinating to watch the council take broader content, but it can all wait, so much care to make sure the report because the votes and discussions are got things exactly right. When every happening as we speak. jot and tittle is in place, ACCatalyst So readers can look forward to will bring it to you. Cover illustration lenm/istockphoto.com some criques of progressive religion John Sandeman

ACCatalyst is published by the Assembly of Executive Editor: Max Champion Email for ACCatalyst: Confessing Congregations Inc. Managing Editor: Peter Bentley catalysteditor@confessing congregations.com ABN 73 794 518 715 ARBN 128 001 785. Editor: John Sandeman ACCatalyst is available as a subscription only Incorporated in NSW. INC 9887628. Office:2 Erskineville Rd, Newtown NSW ($35pa) or by becoming an ACC Supporting Liability of members is limited. Opinions 02 9550 5358 Member ($35pa concession or $60pa full) expressed in ACCatalyst do not necessarily Website: confessing congregations.com Printed by Brougham Press, Scoresby Rd, Bays- reflect the official views of the assembly. [email protected] water Vic. ISSN 1835 2073

I was not happy with the big hunts- It’s amazing how different people man sitting on my wall. I am not Rubey and can look at the same situation and particularly scared of spiders, but I see totally different things. Some don’t like having them inside, and people always see problems and this spider had annoyed me because I the spider reasons to be afraid. Some people see had already taken it outside once and challenges and opportunities. People it had come back inside again. are all different, and cats, I guess are But it did cause me to reflect for a even differenter (if that’s a word). while on different people’s attitudes There is no right or wrong per- towards spiders. Some people are sonality type, otherwise God would fascinated by the way they move have had to make us all the same, around and the way they get Hilary Sandeman to make it fair. But for Christians, their prey. Others respect there is always hope. Regardless of them for their important how much we tend to see role in the balance of nature. the worst in things, we Some people are uncomfort- still have God’s promises able with them and keep a that he will “Work all safe distance. Still other people things together for good become uncharacteristically violent, for those who love him” and the spider’s life is short thereaf- (Romans 8:28). ter. Figuratively, God can Rubey the cat eventually noticed turn the most hideous spi- the spider too. She reached as far der we face into a tasty snack. up the wall towards it as she could The things that scare us can turn and meowed at me. I was curious would do so I flicked the spider off out to be a blessing, because there to see what her attitude would be. the wall. It landed near her on the is nothing we will ever meet that is Would she be frightened? Would she floor. Rubey pounced. Within seconds outside of God’s control. That’s one delicately pat it with her paw out of all that was left was one spider leg on of the good things about being on curiosity? the floor and Rubey was contentedly God’s side! I was interested to see what she licking her lips. The spider was gone. Robyn  ACC News

Waverley cluster meets The Waverley regional cluster held a cially Elizabeth Adam and Bill Phil- Commentary in ‘A Declaration of highly appreciated seminar in Mel- lips. Three ACC officers spoke, with Hope’ (now available on the website: bourne on 27 February at Mt Waver- ACC Council member Rev Prof. Ian http://www.confessingcongregations. ley UC. This was the first of the four Breward starting the day by providing com/national/resources/doctrine-the- seminars planned for the Melbourne a further explanation of the develop- ology/ area during 2010, and with an at- ment of problems in the contempo- ACC chair, Rev. Dr. Max Champion tendance of 85 persons it showed a rary church, and a call to the path of presented an examination of the significant level of support, and also renewal in ‘Reforming 21st Century UCA’s understanding of the status the excellent promotional work of the Church’. of the Basis of Union, highlighting local cluster members. Chair of the ACC Doctrine and the problems that have arisen from Thank you to the members of the Theology Commission, Dr. Rosalie various decisions in ‘Firm Ground or Waverley Cluster who promoted this Hudson explained and affirmed the Crumbling Foundation, the Future of initiative, and the co-ordinators, espe- ACC Theological Declaration and the Basis of Union.’ Peter Bentley

member, ask that sufficient time be allowed for discussion and questions Preamble: timetable on the floor of the presbytery. Synod meeting dates: NSW: 10 – 13 April Queensland: 21 -25 May for the changes Victoria and Tasmania: 21 – 26 May WA: 17-19 September A number of changes to the Constitu- ing the UAICC (Uniting Aboriginal Owen Davis ACC SA member tion, including changing the Preamble and Islander Christian Congress) adopted at the time of Union, were which postulate significant knowl- Study tour adopted by the 12th Assembly. As edge of the Trinitarian God before the required by the Constitution, they proclamation of Jesus Christ) – After the 2010 ACC conference in have now been sent for the approval 31 October 2010. early September, which is being held (or rejection) by other councils of the Proposed change to Clause 39 (this at Camden UC, Revd Colin Seymour, Church. To come into force they need proposes a change to how councils minister at Camden will lead a tour the approval of a majority of the Syn- of the church can ‘stay’ a decision to Turkey. ACC members may like to ods and 2/3 of the Presbyteries. of the Assembly, and attempts to consider this opportunity. Only two councils of the church have a mechanism for determining Following the Spread of Grace: Ex- can vote on the proposed changes to what matters are vital to the life of ploring highlights of the work of St. the Constitution: Presbyteries and the Church based on responses from Paul and St. John in Turkey - 24 Sept Synods. Presbyteries and Synods) - – 10 Oct 2010. It is not possible to suggest any 31 October, 2010, Cost $5490 twin share including changes. A council can only Agree or Clauses 36 and 37 (provision for return airfare 15 nights accommoda- Disagree (this means voting YES or allowing co-options to Synod and tion and all meals. For information NO). Each proposal for constitutional Assembly Standing Committee)- contact Rev Colin Seymour; email change adopted by the Assembly 31 December 2010. - [email protected]. needs to be determined separately. Please contact your local presby- au; Phone - 0246559303; Mobile The closing dates for response to tery to find when the presbytery will 0408201973. the various proposed constitutional meet to vote on these matters, and A link providing full details about changes: what material and information will the programme is on the ACC website The Preamble, Definitions and be provided to members and how under congregational news Clauses 49 and 71 (matters concern- long before the meeting. If you are a Peter Bentley  cisale/istockphoto.com

Public Square by P seudo -M a x imus

cades on abortion issues, on religious of Victoria and Tasmania Standing Atheist Delusions homophobia, on the bullying and Committee on 12/8/09 to ‘take no The Global Atheist Convention racketeering of cults such as Scientol- further action with respect to the was held in Melbourne 12-14 March. ogy – or on attempts to infiltrate the ‘New Faith’ campaign at St Michael’s’ Attended by 2500 people it caused education system with creationism. which caused uproar at the 2008 quite a stir. Prof Richard Dawkins, But elsewhere, let’s try to calm things Synod (see ACCatalyst October doyen of militant atheists, ridiculed down. Let’s not let a little thing like 09) he now puts himself in exalted Christians and refused to distinguish God come between us.’ (The Weekend company. ‘fundamentalist nutbags’ from ‘real Australian Magazine March 27-28) Florence Nightingale and ML King theologians.’ He called Benedict XVI In a world where conflict and ha- could not be accused of such blatant ‘Pope Nazi.’ tred hold sway it is not very re-assur- self-promotion – one saving the lives Media reports made much of the ing, and more than a tad deluded, to of the sick; the other dying so that dichotomy between religion and sci- be told that justice can be achieved by Black Americans could live fuller, ence, faith and reason, superstition enlisting the help of ‘religious pro- more dignified lives. Unlike Dr Mac- and enlightenment. Religion, unlike gressives’ and ignoring ‘a little thing Nab, they did not draw attention to atheism, was discredited with being like God’! themselves but to the plight of those the cause of nearly all things evil. Prof in need. AC Grayling accused Christianity of Sadly he has missed ‘this awful moral psychology that says the point of Christian we are all failed creatures in need of faith – that ‘our chief grace and salvation. It’s these aspects end is to worship of religion, ethically speaking, that are God and enjoy him very disagreeable. Humanist ethics forever,’ not to idolise wants to start with the good’ (The Age ourselves. Unwit- Insights March 13). tingly, he has shown The Church needs to develop better up his ‘New Faith’ responses to these age old criticisms. – faith in oneself – for Feeling aggrieved is a luxury we can what it is. Dressed to ill afford. If Christ is the truth then appear radical, it is Christians must be committed to exposed as the oldest truth in every sphere of life – even form of self-centred when the truth exposes flaws in the religion. Look within beliefs and practices of the Church. St Michaels Collins St Website yourself to find your essential good- At the same time, we should chal- ness! lenge atheists, like columnist Phillip Delusions of Two letters to the editor hit the Adams, who takes the high moral mark. ‘The new faith – narcissism’ ground and feigns tolerance of reli- Grandeur and ‘No Francis, you’re not the Mes- gionists who share his views: siah – you’re just a very naughty boy.’ ‘My messages to the conference? ‘Dissident Uniting Church minister Beware both hubris and the atheistic Francis MacNab has posted a giant counterpart to religious bigotry. Do billboard over the Monash Freeway Groupthink is bad not treat them the way they treated with pictures of Florence Nightingale, for all of us us. Accept that on social justice issues Martin Luther King and himself as the progressives within the ranks model leaders.’ (Barney Zwartz, The The chairman of the ABC, Maurice of the religious are our allies. By all Age February 10) No doubt embold- Lionel Newman, recently addressed means man (and woman) the barri- ened by the decision of the Synod ABC managers, programmers and  journalists on the need for media God’s word tells us that we are a very Angela Shanahan in The Weekend balance. He said: “There should be no special and unique and precious Australian March 6-7. She notes public perception there’s such a thing creation, made in God’s image for an widespread opposition to public fig- as an ‘ABC view.’” eternal relationship with God and ures with ‘strong religious beliefs’ be- In an interview on PM he said “I’ve a purpose and destiny that is mind- ing allowed to participate in politics. been around long enough to know blowing. And God loves and values us The implication is that Christians are that consensus and conventional so much that He was willing to leave entitled to their private views but, wisdom doesn’t always serve you His glory, take on human nature and unlike Buddhists, Muslims, Jews, well and that unless you leave some enter into His own creation to undo atheists etc, they must not promote room for an alternative point of view the damage done by a dark intruder, their views in public life. As Shana- you are likely to go down the wrong and provide a mechanism by which han observes, this myopic view is track.” (March 10) you and I can qualify and be eligible blind to Christianity’s contribution to Reflecting on these words in the for that relationship, purpose and the complex development of Western context of how views contrary to ma- destiny which is there for the asking”. culture. jority sentiment are often met with The response to his article makes The refusal to admit the positive derision, Errol Simper (The Austral- it doubtful that the message of this value of Christianity in public life, ian March 15) wrote “It’s catching, flawed prodigal son, once dubbed says Shanahan, is seen in the way cur- but groupthink’s bad for all of us.” ‘God’ for his ability on the field, will rent debates on human life, human One of the marks of Groupthink be heard anytime soon. rights and freedom of conscience are is that ‘members of the group avoid conducted. Particularly disturbing is promoting viewpoints outside the A Legend Crumbles the attempt of rights activists, many comfort zone of consensus thinking. claiming to be civil libertarians, ‘to A variety of motives for this may exist And the legend goes on. On check- suppress religious belief and initia- such as a desire to avoid being seen ing the reference ACCatalyst’s editor tions in the name of freedom.’ as foolish, or a desire to avoid embar- discovered that Gary Ablett’s article If the public square is to be de- rassing or angering other members of in the Herald Sun is remarkably nied to publicly spirited people ‘with the group. similar to an article on the website strong Christian beliefs,’ then de- Groupthink may cause groups of Grace Haven Ministries, a US bate on crucial issues will be greatly to make hasty, irrational decisions, evangelical organisation. A website diminished and any resultant legisla- where individual doubts are set aside, with the charming url of buggery.org tion will be seriously flawed. for fear of upsetting the group’s bal- runs the text from Ablett side by side That this is not alarmist can be seen ance. The term is frequently used with the original. Which only goes to by the refusal of the European Union pejoratively, with hindsight.’ show how good Ablett Snr is at letting to recognize the history of Christian- Groupthink is a handy weapon to people down. ity as a formative influence in the hurl at opponents, especially when rise of modern Europe, and by a raft consensus is used to stifle debate and Godless Politics of inquiries and legislation currently intimidate dissent. In the church the before Federal and State Parliaments thought police (Orwell 1984), may be ‘A dismissive attitude towards Chris- which seek to restrict religious free- enlisted to serve liberal or evangelical tianity flows into a phony dichotomy dom of conscience in the name of causes. between Caesar and God.’ So writes individual rights. What is necessary is that Christian thinking be shaped by an event which no group could think of, if it had not taken place—the Crucifixion of Ian Clarkson Christ. Dawkins, media lamist regimes and utter a fraction A Legend Reflects of such acrimony against Islam he and lent would end up in jail for a very long Freakish AFL player, Gary Ablett time with flogging to boot. He can Snr is a controversial, troubled and Last month the first ever National however rant against Christianity in reclusive figure. In theHerald Sun Atheist Convention met in Mel- countries where that same faith has (March 26) he paints a bleak picture bourne and had the media feted given the freedom to dissent. for the future unless the community Richard Dawkins as its front line But Christianity pre-eminently is willing “to take a serious look at the speaker. makes the claim of Truth (and direction in which we are heading”. In his several media interviews doesn’t this atheist and the main- A convert to Christianity in 1986 during his Aussie tour Dawkins put stream media know it!) and thus Ablett admits that he is not perfect on show his trademark ridiculing its claims, unlike all other religious but insists that “Modern society has of core Christian beliefs including claims, are out in the public square lost its moral compass and must the sacrifice of God in Christ. He did for any and all to see and scrutinise. return to its Christian origins”. this during the Christian season of Interestingly Dawkins’ failure to “Darwinism cannot explain the Lent. understand and accurately express origin of life because it cannot explain Of course such publicly touted the great Lenten Passion demon- the origin of information” which as- opinions and attacks on core tenets strates this is possible only as a sures us that “the origin of all things of Islam would not be tolerated by result of childlike humble access. is a person”. the media nor would it be game to Someone said that the truth of “Man can live without many things air them. Should Dawkins put one Christ is like the blazing sun. We but he cannot live without hope. The toe inside the jurisdictions of Iran, can’t see it directly but by it we see Bible reveals a very different reality. Saudia Arabia and in fact most Is- all else clearly.  First Person

Most of the time the relationship between science and Christianity is just an academic debate. But for Byron Smith, a Sydneysider currently studying at the University of Edinburgh as a PhD candidate in theological ethics, the topic suddenly became very personal. Byron’s essay is a must read on the subject of What we do with what we know

few years ago, I was diagnosed with ers who told me that I would be healed if I had faith, that cancer. It was not an easy cancer to God loves miracles and would preserve my life without explain to people, because, basically, treatment, that they had seen or been given amazing the doctors hadn’t seen any cases recoveries after prayer. quite like it before and could not I could have embraced the cynical critiques of the medi- identify precisely where it had started cal system by noting that it is in doctors’ interests to keep or what caused it. Since it was such a me thinking that I am sick, that I need them, that I need rare growth, they could also not give their expensive and complicated treatments. me a meaningful prognosis. I could have gone onto Google and attempted my own AThe scans indicated that it was of a significant size, in a re-diagnosis on the basis of extensive reading of the most critical location, and there was good reason to think it was popular sites, or by consulting the most helpful discussion probably growing quite rapidly. Their recommendations boards. were that surgery would be almost impossible (one of Each of these options was being put forward by people them told me, “I’m not into killing my patients”), but that who apparently desired good for me. Yet deciding to go chemotherapy and/or radiotherapy might have some ef- ahead with the recommended treatment was a relatively fect (one oncologist spoke of “curative doses” and another easy conclusion for me. simply of reducing its size). Despite its costs, I do not at all regret the decision and Now at this point, I had a variety of possible responses suspect there is a very good chance I would not be here open to me. today without the excellent treatment I received at the I could go and get further oncological opinions (I had Royal Prince Alfred Hospital. Indeed, it has been three already gone to three different hospitals and had multiple years today since I had my last radiotherapy dose, a few scans and a variety of tests). more days since my final round of chemo. I could have weighed up the probable side effects of I’m sharing this story not for the sympathy vote, nor to treatment (quite a long list!) and decided that it was not celebrate an anniversary, and nor yet to ridicule the faith worth it and tried to make the most of my remaining time, or intentions of those who urged me to avoid treatment. I however long or short that turned out to be. share this story to raise the issue of the relation of knowl- I could have heeded the many voices telling me that edge to ethics. traditional medicine doesn’t know how to deal with How does our knowledge of the world affect our obliga- cancer and that I needed various alternative treatments: tions and opportunities to pursue good? homeopathy, acupuncture, meditation, herbal remedies, Many factors contributed to my decision to accept treat- hypnosis, miracle diets and many more that were urged ment, but significant amongst them was the considered upon me by well-meaning contacts, often with powerful advice of recognised experts in the field based on years of testimonials. empirical research. I was not morally bound to follow this I could have listened to the Christian sisters and broth- advice. The research has not been exhaustive. Not all the  enot-poloskun/istockphoto.com

experts I saw recommended exactly the same treatment. fact a means to that end, keeping me alive for more serv- My case involved some degree of novelty. Not all cancer ice and song, and opening many opportunities to love and treatment is as effective as mine has been so far. But I praise that I might otherwise not have had. do believe I would have been both foolish and seriously It may be obvious where I am going with this, but at fault if I had simply ignored their advice, or acted as in case it is not let me spell it out. There is a large and though the diagnosis must be wrong because I’ve heard of diverse body of scientific experts with years in the field some misdiagnoses in the past, or if I had presumed that I who point to widespread and growing empirical evidence would be alright because some tumours undergo sponta- of a critical diagnosis, which we cannot in good con- neous remission. science ignore. They may offer a variety of different (even It would be no good to say that since the scriptures sometimes conflicting) advice on specific treatment, but don’t tell me whether or not to trust doctors, then I have it would be irresponsible to dismiss their warnings or to no reason to trust them. It would equally be no good to treat the situation as though it were nothing but a distrac- say that since the scriptures don’t tell me to have cancer tion from what is truly important. treatment, then I was under no moral obligation to take the advice of the oncologists seriously. ur knowledge of the world, though fallible and incomplete, is nonethe- less sufficient to contribute to the There is a large and diverse body of moral deliberation of Christians. scientific experts with years in the field who The evidence for alarming anthro- point to widespread and growing empirical pogenic climate change is strong evidence of a critical diagnosis, which we enough such that wilfully ignoring or burying the issue at this stage has cannot in good conscience ignore. become irresponsible. This is not to deny sola scriptura Onor to fall into legalism. Of course, receiving treatment in order to try to stay Nor is it to say that climate change is the only or pri- alive was neither my only nor my highest moral obliga- mary moral challenge of our day, or that all Christians tion. There are worse things than death. There are ways of ought to become climate change activists. And neither staying alive that diminish the point of being alive. But all yet do I claim that Christians owe their allegiance to any things considered, I believe there was a compelling moral particular mitigation strategy. case for me to accept the recommended treatment. I be- But as one significant pastoral and social issue amongst lieve that not only was it possible to pursue this treatment others, and one linked to fears and guilt, to anger and without being distracted from more important things confusion, to questions of greed and of faith, hope and (like loving those around me and praising the wonders of love, addressing climate change in a Christian way is nei- the one who gives all life), but that the treatment was in ther a luxury nor a distraction from the gospel.  Uniting In July the UCA will hold a conference on “Engaging the Basis” in Melbourne. The UCA basis of Union is such an important topic that ACCatalyst wants to start the discussion early, with three short essays on the UCA’s founding document. The Conference details are at www.engagingthebasis.ucaweb.com.au

President–elect of the 12th Assembly, Andrew Dutney 1. Why the Basis of describes the Basis of Union in these words: “And the permanent symbol of that process [i.e., church union] - the charter, the manifesto, the vision statement of that Union is important. generation – is the document called the Basis of Union.” he place of the Basis of Union became Andrew Dutney, Where did the joy come from?, 2001, p8. an openly contested item 1994-1997, By calling the Basis of Union a ‘permanent symbol of and the 8th Assembly decided to do that process’, and then adding the limiting phrase ‘vision what was assumed to be unnecessary statement of that generation,’ he appears to want to con- ten years earlier: to state in the Consti- sign the Basis to the pages of history. tution of the Uniting Church that the The proposed Preamble follows that same path of want- church “lives and works within the faith ing to consign the Basis of Union to history. Yet the As- and unity of the one holy catholic and sembly website declares that the Basis of Union contains apostolic church, guided by its Basis of Union.” (Clause 2 matters central to the Christian faith and is central in the Tof the Constitution) life of the Uniting Church. If any one wishes to claim that ‘guide’ is a weak word, The Basis of Union, on careful reading, will show that allow me to remind them that ministers are required to be the Uniting Church was meant to be a beginning of wider ‘guided’ by the Code of Ethics and Ministry Practice. The church unity: hence the name Uniting rather than United Assembly website reflects the strong sense of ‘guided’: (cf United Church of Canada vs Uniting Church in Aus- “[The Basis of Union] states the central affirmations of tralia). the Christian faith and is a guide to what is central in the We set out not to be a denomination, but to be an life of the Uniting Church.” Assembly website www.assem- authentic part of the one holy catholic (i.e. universal) and bly.uca.org.au/resources/20-historicdocs accessed 19/3/10 apostolic church (as in the tradition of the apostles). The This is a clear statement of the ongoing importance of desire of the authors of the proposed Preamble, to make the Basis of Union. The statement reflects the intentions the Uniting Church uniquely Australian, is not part of the of the writers of the Basis of Union. vision of the Basis of Union. “The Basis of Union was intended as a call to the church to renew her commitment to the faith by which she lives he Basis of Union deals with the ‘sub- and to go out boldly on her mission.” stance of the faith’, those matters which One of the chief writers of the Basis of Union and First the church has always believed, which President of the Assembly, J.D. McCaughey, says in his are described in Paragraphs 1-14. The Commentary on the Basis of Union, 1980, p5 “Apart Basis insists that Christ as the head from a full and deliberate process for the amendment or of the Church ‘can speak through any replacement of the Basis, including amending legislation of its councils’, not just the Assembly in the parliaments, the Uniting Church and its councils (Paragraph 15, and 15e), and so affirms must themselves abide by the Basis of Union, in accord- interrelated councils. ance with which the Church was formed. To fail to do TThe Basis describes the process into union in Paragraph so, would be to break faith with all who have entered the 1. It then sets out the fundamentals of the faith that come Church on the understanding that it was founded on this to us through the incarnation. The church’s relationship basis, and also to create a completely contradictory situ- with Jesus Christ comes before the Bible and the sacra- ation for office-bearers who are themselves required to ments. But the Bible is the witness which nourishes and adhere to the Basis of Union.” regulates our faith and obedience, and it controls what we Note the date and the defensive style by one of the say about Jesus Christ (Paragraph 5). This Paragraph sets other writers of the Basis of Union, Michael Owen, Back boundaries to diversity: the possible rejection or misrep- to Basics (1996), p188: “The writers of the Basis of Union resentation of New Testament teaching and practice. had no doubt that the document was more than an instru- The Uniting Church is not stuck in the past by adher- ment to facilitate church union. Nevertheless, attempts to ing to its Basis of Union. Paragraph 11 places the Uniting undermine the status of the Basis of Union continue.” Church into the worldwide fellowship of Christ’s Church.  basis

 As part of that fellowship we take note of scientific de- velopments, and contemporary issues, but always in the 3.The un-Australian context of listening to faithful and scholarly interpreters. Again, we do not want to be a denomination riding our conditioner own hobby horses, but be participants in the worldwide church of Jesus Christ. And as such we recognise the need here was once a church that was gov- to proclaim our Lord Jesus Christ in fresh words and erned by inter-related councils. Some deeds. councils had smaller areas of responsi- Paragraph 5 anchors that process. We are not permitted bility and some had greater but even the to ‘re-imagine’ Jesus Christ. Paragraph 18 concludes with one with the greatest responsibility of the prayer that ‘God will constantly correct what is errone- all was obliged to seek the concurrence ous in the life of the church.’ of the other councils in matters of vital Much more could be said about the Basis of Union. importance to the life of the church. In The ACC’s constitution requires adherence to the Basis of this way even the smallest councils had a responsibility for Union from its members. Therefore I commend the Basis theT whole church. of Union to your careful and prayerful reading. It can be The winds of change blew over the church bringing new found on the Assembly and Synod websites. And it can be beliefs and many of the smaller councils felt so battered googled! that they erected strong walls of self-protection and forgot NB: The Wikipedia article on the Basis of Union about their responsibility for the whole church. contains some inaccuracies, the chief of which is that the The Greatest Council of All saw that the church was Basis of Union ‘functions as a Constitution’ for the UCA. divided by many beliefs and concluded that no one belief Walter Abetz could claim validity over another but that all must be offered hospitality within the church and be treated in a democratic way. This idea came from one of the new 2. Faithful & Scholarly beliefs. The idea was that there was no access to an ex- ternal source of validation which would say which belief was right. Nevertheless, hospitality and democracy were aragraph 11 of the Basis of Union regarded as values. These values were set free from any commonly appears with the heading external source of validation. ‘Scholarly Interpreters’. This heading But the church had a document called the Basis which was added for ease of reference and did described the external source of validation. It was the Ba- not form part of the Basis approved by sis that had given the church its structure of inter-related the churches at union. We should note councils. The Basis prevented the church from offering that scholarly scriptural interpretation the kind of hospitality and democracy that some in the is linked with faithful scriptural inter- church thought it should. pretation and that such interpretation occurs within a One special group had a strong cultural objection to one Pworldwide fellowship of churches. of the new beliefs. The Greatest Council of All refused to But the heading that was added later may mislead some recognise this belief as a matter of vital importance to the people into attributing a narrower kind of scriptural inter- life of the church but did not wish to alienate the group. pretation to the writers of the Basis than is meant. The Greatest Council of All proposed changes to the In Crosslight (December 2009) Rev. Bob Faser claims Constitution of the church, recognising the culture of the that the founders of the UCA did not interpret the Scrip- special group but weakening the system of referring mat- tures in a ‘literal’ manner. He bases this statement on ters of vital importance to other councils for concurrence. paragraph 11 of the Basis of Union. But the paragraph The changes paved the way for increasing the power of the does not mention the word ‘literal’. So what is the ‘literal’ Greatest Council of All and the Committee that acted on interpretation that the UCA founders supposedly ruled its behalf, at the expense of the other councils and of the out and what alternative interpretation did they suppos- Basis that held them all together. The recognition of the edly adopt? special group’s culture was a sham because it disguised the ‘Literal’ could be contrasted with metaphorical interpre- intention not to refer this matter of vital cultural impor- tation of scripture. But such interpretation would not be tance to other councils in accordance with the Basis. The specific to ‘literary, scientific and historical enquiry which smaller councils could have objected to the changes but has characterised recent centuries’. Metaphor is not an most were deceived and did not do so. invention of recent centuries. So the new belief that seemed to offer democracy ‘Literal’ could be contrasted with ‘sceptical’. Some destroyed the democracy of inter-related councils. The scientific or, more strictly, philosophical theory of recent new belief that seemed to offer hospitality to many beliefs centuries might cast doubt on miracles for instance. But allowed the Committee to impose its own belief on the paragraph 5 of the Basis of Union states: ‘when the church many. And the smaller councils that had erected walls of preaches Jesus Christ, its message is controlled by the self-protection found that their walls came crashing down. Biblical witnesses’. Strong language. Katherine Abetz Perhaps Bob and others are reading too much into Katherine Abetz is married to Walter Abetz. She has 4 paragraph 11. It concludes with a prayer that the church adult children and one and three quarters grandchildren. may be ready to confess the Lord in fresh words and She affirmed Walter’s call to ministry at age 44 in 1991 deeds. This is by no means a prayer to express the faith in and joined Walter in studying for a BD. She has edited a fresh words and deeds in the sense that the substance of collection of essays on the Basis of Union with Walter. the faith is open to change. The need for church leaders Walter Abetz is married to Katherine. Venturing into his to adhere to the substance of the faith is made clear in first Uniting Church parish in 1995 in Bendigo aged 47, he paragraph 14. served there for 11 years. He was a foundation member of Katherine Abetz EMU Victoria. 10 Michael Owen explores how the new preamble affects the Basis of Union A new Israel

Extracts from from an open letter sent Methodist, Presbyterian and To the Chairpeople Congregational Churches”. Uniting Aboriginal and Islander The first report of their Joint

Christian Congress (WA) Commission on Church Union DNY59/istockphoto The Revd Sealin Garlett pointed in quite a different direction: The Covenanting Commission (WA) […] we need not be too dif- The Revd Dr Alison Longworth fident about our request to the churches to which we belong Dear Alison and Sealin, that they would take with Thank you for your circular letter of 9 February. I am renewed seriousness the Faith writing in reply to let you know of my concerns about the of the Church of the ages. We proposed new preamble. A paper of mine criticizing it is have no narrowly Congrega- likely to be published later this year. Now that you have tional, Methodist, Presby- communicated your position to me, I had rather not with- terian or pan-Protestant or hold mine from you. liberal-Protestant view of that Faith. It is the Faith in its You write that wholeness, the Faith of the Catholic Church to which we While preambles aren’t legally binding, they speak of would recall [people] […]. identity, how a group reached the point of forming a con- The approach thus identified, initially with regard to stitution and, importantly, their core values. the Church’s faith, was maintained to the end, as the I have to challenge both sides of that statement. To be opening of the Basis of Union shows: sure, the Assembly did note that a constitution may do The Congregational Union of Australia, the Method- such things as you state, and also the limiting qualification ist Church of Australasia and the Presbyterian Church of that Australia, in fellowship with the whole Church Catholic, (c) a preamble is not legally binding in terms of inter- and seeking to bear witness to that unity which is both pretation of the constitution, or for any understanding Christ’s gift and his will for the Church, hereby enter into of regulations which flow from that constitution (Min. union under the name of the Uniting Church in Australia 09.08.02 c]). (Basis, § 1). But the Assembly then also resolved that this preamble would be taken into account in any binding interpretation e do not call ourselves the of Constitution and Regulations, amending Uniting Church “of” Aus- […] Clause 71 to read: All rulings as to the interpreta- tralia, because it is not this tion of this Constitution or any of the Regulations made by land or nation that gives us the Assembly shall be made by the President after taking our identity as a church. We appropriate advice, and noting the preamble […] (Min. accept and acknowledge our 09.08.11). place “in” Australia, because These two things the Assembly decided contradict each that is where God in Jesus other. It may have been a stratagem for getting what was Christ brings us together as the particular people we wanted by offering false assurances, but it could just have Ware, makes us responsible for one another and also for been incompetent drafting. Either way, there is something proclaiming him to those around us and not just within wrong here. Australia (Basis, § 2). At least the current “Preamble to Interim Constitution” While we live in Australia as citizens of this country, acknowledges that the churches agreed to unite on the God’s call and promises continue to unsettle us, so that we Basis of Union. The proposed new preamble merely says understand ourselves supremely as people whose citizen- that they approved it. It wants to suggest that the churches ship is in heaven (Philippians 3:20), and therefore as ex- united by adopting the interim constitution, so that giving iles, aliens, pilgrims on this earth (Hebrews 11:8-10,13-16; the constitution a new character would give the Church James 1:1; 1 Peter 1:1). We can no longer have an unbro- itself a new character. The change that the new preamble ken and unproblematic relation to the things of this life, would make to the Uniting Church would, if effective, but continue to deal with them only “as though not” (1 really be far more radical than your letter recognizes, Corinthians 7:29-31). That means that all of our inherited although what you write is breathtaking enough. earthly patterns must now serve as forms through which, For what the churches sought through consultations however inadequate they may seem, we strive to live the from 1957 to 1971 was by no means just a “joining of the new life in Jesus Christ. 11 ‘’

In contrast to all of this, “affirms the importance of the revelation of God through your letter identifies the Jesus Christ”. But it does not at all allow him the same purpose of the proposed new crucial importance in revelation and reconciliation as preamble as being to make the Scriptures see in him. For the new preamble locates the Uniting Church into “a Jesus Christ within a story about how the “First Peoples” whole church”, “a distinctly had already encountered the Creator God, how the Spirit Australian church”, with the had already revealed God through their laws, customs “Aboriginal and Torres Straits and ceremonies, and how love and grace had already Islander people at the centre been sustaining them and giving them insights into God’s of our denomination’s life and ways all before Jesus Christ was preached to them. The witness”! same love and grace were then, according to the proposed That would certainly be a new preamble, “finally and fully revealed in Jesus Christ”. distinctly Australian body. I Jesus Christ finally appears well on in a story in which the just wonder whether it would “First Peoples” are the centre of interest and connecting still be a church. For there is theme. To whatever extent Jesus Christ can be made to only one church, one body, of which Jesus Christ is the seem important in that story, he can have only a relative Head (Ephesians 4:1-16; Colossians 1:18; 2:16-19). To put and partial importance there. it another way, there is only one body, into which we have all been baptized and of which we live and function as here is a general human tendency to individual limbs and organs, “members” and that Body is confine Jesus Christ, and thus God, to Christ (1 Corinthians 12:12-27; rather differently, Romans some place within an overall story of 12:4-8). Noone can be at the centre of the Church’s life the world and our race. That limits the and witness, apart from Jesus Christ. Baptized into him, extent to which God can threaten the we have to learn (and to keep on learning) that all the old stability of our existence, reign over worldly differences between us no longer apply: every dimension of our lives and claim For in Christ Jesus you are all children of God through all our gratitude and trust. faith. As many of you as were baptized into Christ have That tendency developed into a dominant feature of the clothed yourselves with Christ. There is no longer Jew or TModernism that now pervades our Western culture. To a Greek, there is no longer slave or free, there is no longer large extent, it is a secularized version of the biblical story male and female; for all of you are one in Christ Jesus of God’s dealings with humankind by election and call- (Galatians 3:26-28; cf 1 Corinthians 12:13). ing, promises and fulfilments. In the Bible’s story, Israel In the earthly body of our heavenly Head, the catego- was God’s specially chosen people, to whom God made ries male or female, citizen or asylum seeker, indigenous himself known and gave his promises and command- descent or immigrant stock, no longer apply. We are all ments. Jesus belonged within that context; and the New one in Jesus Christ. Testament writers understand him within it. But Jesus’ coming meant the final crisis for the chosen people. He herefore the Basis of Union has sought confronted them directly with the God of their traditions to centre the Church as simply and of law, faith, hope and wisdom, was rejected by them, but directly as it can on Jesus Christ. In his vindicated by God as the only one to have kept faith with person, life, death and resurrection, and God. Raised from the dead, Jesus Christ represents God’s through his Gospel, God has acted and sovereign judgment and mercy in relation to all people acts to “reassert[…] his claim over the and peoples. whole of his creation, […] pardon[…] Thus God has revealed himself in his unique identity sinners, and [make] in Jesus a repre- and universal sovereignty through that one individual sentative beginning of a new order of righteousness and Jesus, in the setting of that one particular people. Jesus Tlove” (Basis, § 3). Christ is heard and known as the unique expression of the All dimensions of our relation to God, and of God’s to us, one and only God through the unique witness of the Old are given in the Jesus Christ of biblical witness and Gospel and New Testament scriptures. Whenever we try to turn proclamation: what we hear in Jesus Christ into abstract, general truths Christ who is present when he is preached among that also hold good apart from him, we are running away [people] is the Word of the God who acquits the guilty, from the One God’s grace and truth. We are refusing to who gives life to the dead and who brings into being what be reconciled and insisting upon our own agenda for our otherwise could not exist (Basis, § 4). own or the world’s salvation. Reconciliation and unity in righteousness and truth are The proposed new preamble wants to make the “First ours in Jesus Christ, ours to enjoy and to proclaim. In him, Peoples” into a new Israel, through whom God deals in a we find our relations restored to God our Creator and Re- unique way to constitute an especially Australian church. deemer, to his old creation, to ourselves, to each other and It would make the Uniting Church similar to the British to fellow human beings in the world. Israelites, the Mormons and the “German-Christians” of In Jesus’ person and story, God has dealt representative- the 1930’s, all of whom wanted to find for their respective ly with all of us and with this old world. He has carried out nations special connections to God through secret his- his final judgment and reconciliation exclusively in Jesus, toric links or extra-biblical revelations or creation-based in a way that is able to draw us in and include us all, and expressions of God’s will in and for the national ethos and finally to restore all things to their creaturely relation to destiny. That would actually be a much greater change to God. The Church as his body on earth already participates the nature of our church than the progress of the uniting in and serves the achieved reconciliation and is the “whole” churches into union. The insights on which they finally church, “the fullness of him who fills all in all” (Ephesians agreed were already foreshadowed in their traditions. 1:23), in its oneness, holiness and catholicity. You write that “The new preamble is offered as a gift Your letter claims that the proposed new preamble to the Church”, but has it not rather been experienced by 12 many as an ultimatum? Certainly, it comes as a finished perhaps we can get some benefit from it, if we do not try proposal, without any extended period of shared prepara- to press too much out of it. tion allowing for discussion and the weighing of different The issues touched on in the proposed new preamble points of view at the grass-roots and in the various coun- between original inhabitants and their descendants, on cils. For a church to go through this sort of change really the one side, and colonists, later immigrants and their requires, say, ten or more years. descendants, on the other, are continuing issues within It is quite inappropriate to attempt a change of this Australian society and the Australian churches. Proclaim- sort through the preamble to the Constitution. The at- ing God’s reconciling action in Jesus Christ and living in tempt to do so will probably prove quite ineffective. Real the power of it must lead us back to those issues again changes need to be spiritually and mentally digested and and again. The Gospel itself will enable us and oblige absorbed. Most people in the Church never bother about us to face them. We do not need to construct a separate, the Constitution. Australian sacred story of God’s relation to this land and its peoples from time immemorial. But does not the new he issue that the Congress really seems preamble attempt just that and actually mix up things to be trying to address is that of its that it is much wiser to keep distinct in our minds and relation to the rest of the Church. I do our speech? not think that the new preamble will God’s Word in Jesus Christ does address us in all help at all. It is healthy for a commu- dimensions of our life together, not just in religious and nity to have defined structures, but it spiritual matters, but also in personal, familial, social and is self-defeating, when some people political regards. But no human cause, not even the most try to side-step relational problems by justified, comes to be identical with God’s work of judg- changing structures to secure their own position. Within ment, forgiveness and reconciliation in Jesus Christ or Tthe Church, we actually need to keep coming back to the with the coming of God’s promised Kingdom. God’s Word Gospel and trying to deal with each other afresh in the clarifies and confirms the creatureliness of the creature power of God’s reconciling grace. That can sometimes and the sinfulness of sin. It promises and proclaims the demand a lot of us, but it is the only way to healing and work that God alone can do and thus puts all of our con- wholeness in our fellowship. cerns and activities into their proper places and perspec- The proposed new preamble is supposed to reinforce tives. the position of the covenant between the Uniting Church If we allow Jesus Christ his true place and seek peace and its Aboriginal and Islander Christian Congress. and reconciliation in him alone, we shall surely begin to But the perceived need to do so may actually be a signal find new ways of dealing with each other in love, truth that the covenant itself can only do so much. For one and righteousness. group within a church to deal with the church as a whole Michael Owen is a former Principal of the Uniting through a covenant seems a lop-sided arrangement. But Theological Hall (Perth). Edited by John Sandeman

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13 Letters Preamble debate: We are not free Dear Editor, there is a clear distinction here be- to be so. I would therefore like to pass I write with regard to the current tween religious devotion, the practice on a little of what I have learnt over discussion about the Preamble to the of religious laws and sacred ceremo- the years. Constitution of the Uniting Church. nies and the need for all people to • Was, or is, the “Creator God” of the Behind the Aussie attitudes of a hear the gospel. Peter needed to visit Aboriginals the same Creator God “Fair go for all’, and a confident, “Can Cornelius. He was specifically sent to as the one the Christian Church has do” attitude, there needs to be an share the good news but not because believed in for the past 2000 years acknowledgement from the outset he was superior. In fact Peter insists and more? that we don’t come to the Preamble that Cornelius stand up because they • Which spirit was in the land, being Discussion free from deep preju- are equals. Sadly while attitudes of revealed to the people? dices. Both White Europeans and European superiority have often tried • Which god was being revealed? Indigenous people bring baggage to hijack the gospel in the past, it is • Which laws, customs or ceremonies from the past. While we may want to clear that the Gentiles still needed to reveal anything of the God in whom theologically approach the issues and hear that peace with God was pos- Christians believe? concepts based on reason, Indigenous sible but only through Jesus Christ. • In what ways did “the same love and people speak from a noumenal or It is as Peter spells out this Gospel to grace that was finally revealed in Je- pneumatological background largely Cornelius that the Gentiles receive sus Christ” sustain “the first peoples”? based on the Dreamtime. If we all the Holy Spirit, the gift of life. God • What particular insight did this proceed to dissect the issues overlaid may well be lowering the sheet again love and grace give to them regarding with an arrogant attitude of superior- in our time to deal with old ingrained God’s ways? ity the Holy Spirit and the moment of prejudices to show us the urgent need I believe the answers to these ques- new progress and understanding will to announce the Good News, but with tions, are bypass us. a humility that rejects arrogant judg- • The creator described in Aboriginal Recently a visitor, Kanishka Raffel, mental attitudes of superiority. Dreamtime stories and the God of a converted Buddhist expounded Rev Ted (E.A.) Curnow creation described in the Bible are Acts 10, a passage that embraces Langwarrin Vic definitely not the same god. both means of revelation. I found the • The spirit being revealed to the cross-cultural revelation of the inclu- Dear Editor, Aboriginal people was definitely not sion of Gentile believers into God’s Congratulations on what I consider the Holy Spirit. Family to be helpful and relevant to to be the best issue of Catalyst yet! • The god being revealed was defi- the current preamble discussion. (December 2009) I was particularly nitely not the same god as the God of In a vision God lowered a sheet of encouraged by David Lewinsohn’s the bible. unclean animals and requested Peter letter, “The road to hell is paved with • Also, I am unable to find any of the to take and eat. Peter had been taught good intentions”, regarding the pro- Aboriginal laws, customs or ceremo- the food laws and with the air that posed changes to the UCA Constitu- nies which reveal anything of the God he breathed he believed that Gentile tion and its Preamble, and would like of the Bible, and people were “dogs”. In a remarkable to add my comments to his. • I see no insight into God’s ways clash with his own long ingrained [The new preamble] give[s] the revealed in the beliefs, stories, laws or prejudices Peter’s mind was trans- impression that the UCA believes the customs of these “First Peoples”. formed and he found himself say- god/s of the Aboriginal Dreamtime What do we know of the creator as ing, (v34)“I see very clearly that God to be one and the same as the God of the Aboriginal tribes have depicted shows no favouritism.” God accepts Christianity. him? Much of the information below those who fear Him and do what is A simple study of Aboriginal is contained in a small, easy-to-read right. Dreamtime stories etc shows clearly book named “Aboriginal Myths: Tales At the same time God sees the that there was great variation in the of the Dreamtime” by A.W.Reed, devotion of a Gentile Roman Officer. beliefs of the various tribes, and those 1978, Reed Books Pty Ltd., Balgow- Cornelius, described as a God fearing, beliefs are vastly different from those lah, NSW. generous and prayerful man is used of mainstream Christianity. If our So what do Aboriginals believe? to send messengers to Peter. In turn God was revealing himself to the so Here are just a few of the insights I Peter is summoned to the home of called “First Peoples”, then why is have gained into the beliefs of Abo- Cornelius. The equality of all people there such variation? riginal people of various tribes. had been made clear, the worth of My concern is that many of our Firstly, their beliefs are extremely religious piety was also recognised UCA members may have little or no varied. As Reed writes, “there is an but did this mean that all the ancient knowledge of Aboriginal Dreamtime essential disunity amongst all Central religions and practices of the nations stories, or their beliefs and customs. Australian tribes.” (Pg 63) Below are were sufficient? Indeed, many I have spoken to, who just some of those differences. Raffel pointed out that while the see no problem with the proposed Different Creation Stories food laws had served their purpose changes to the Preamble, admit this • Tribal versions of the many separate 14 from baggage acts of creation varied enormously • Most Aboriginal Father Spirits had nothing to do with the gods of the (Reed A.W. Pg 40) one or more sons, none of whom was land to which they had come. God’s • Many Aboriginal Dreamtime called Jesus nor did any, as far as I anger was kindled when they took stories tell of the Rainbow serpent can see, resemble Jesus in any way up the beliefs of other religions, eg. at work in creation. On the contrary, No Saviour, or Recognised Need for when they made the golden calf. God in the Biblical creation account, the one will not tolerate his people accepting serpent is not God but the devil! • The idea of repentance from sin other gods as well as him. He says “I, -• In “the Centre”, creation is attribut- appears inconsistent with Aboriginal the Lord your God, am a jealous God.” ed to “the goddess of the sun” or “the thinking. Blame, is consistently di- (Ex 20:5) “You shall have no other spirit of the sun, the Great Spirit, the rected at others not at the self. Hence gods before me” (Ex. 20:3). Mother” (pg 40). the system of payback, whereby if The preamble continues, saying, • Many Aboriginal tribes believed in a man from one tribe is killed, that “the Spirit was already in the land some sort of a god or Father Spirit, death must be avenged by killing a revealing God to the people through known by such names as Biame, man from the perpetrator’s tribe. law, custom and ceremony.” Nooralie, Mungan Ngour, Bunjil etc. There is, it appears, no word in the This statement poses difficulties (pg.13), who was involved in crea- Aboriginal languages for “sorry”, in also. For example, Biame (one of the tion, but most show this Father Spirit the sense of taking the blame for one’s names for the “Father Spirit”) is said as having only been one of many own wrong actions. to have commanded, and to preside involved in creating the earth, land- Therefore there appears to be no con- over Aboriginal initiation ceremonies forms, people, animals and birds etc. cept of repentance from sin, which is (Pg 27). The Bible speaks of only one creator, such a vital part of Christian belief. If And what about such beliefs and God, and he had no assistants. one cannot admit to having sinned, practices as the acceptance of witch- • Stories of Biame speak of his many one cannot repent and thus receive craft practiced by witch doctors, unsuccessful attempts at various salvation through belief in Jesus curses (pointing the bone etc) and aspects of creation, and of the many Christ! payback (avenging even accidental mistakes he made in the process (eg In view of all these points, and death by the intentional killing of a Pgs 17, 41). many more, it seems the god of crea- member of the offending tribe)? • Some tribes believe Biame is part tion revealed to the Aboriginals bears For the UCA to indicate a belief of his creation, part of every single little or no resemblance to the God of that the Aboriginal belief system, animal (Pg 20). the Bible. laws, customs or ceremonies reveal Many and varied gods: The statement in the new Preamble any revelation of our God, or of the In Aboriginal spirituality, there is that “The First Peoples had already love of Jesus Christ, appears to be a belief in many gods, e.g. Yhi, the encountered the Creator God before contrary to long established orthodox, “goddess of the sun” (pg 19), Bahloo, the arrival of the colonisers;” there- or biblical Christian belief! the Moon god (pg 24), and “the gods fore appears to be seriously flawed. And so I ask, would a belief that of the Milky Way” (pg 42). If a god was being revealed to the Aboriginal Dreamtime stories, cus- • Some believed the Father Spirit only Aboriginal people, then I would ask, toms and rituals add to our under- got involved in creation at the bidding is this the Creator God of Christianity, standing of God bring the UCA into of the Sun God. or another god entirely? compromise and cause it to cease to Different Father Spirit/s, and differ- We would do well to remember the be a truly Christian church? ent son/s, but no Jesus warnings given to the Children of Yours in Jesus Christ’s love • At least some of the Father Spirits Israel when entering the Promised Judy Harrison, had either one or two wives. (Pg 32). Land. They were warned to have Scone UCA

15 Paul Langkamp: the Basis of Union’s use of scripture has been abandoned Scripture sidelined Their teaching will spread like gangrene. Among them our minds and experience”. This ensures “the same divine are Hymenaeus and Philetus, who have wandered from presence as is witnessed to in Scripture.” In this way the the truth. Bible becomes a “conversation partner.” This is the method the task group recommended for the Uniting This is how ‘theology’ gets done in Church to “reclaim the Bible” as an authority. the UCA. In the late 90’s the Assem- There is absolutely no reference here to Scripture itself, bly Standing committee faced such nor to the great confessions of faith named in the Basis of a backlash from the problematic use Union – the Westminster Confession, the Savoy Declara- of the Bible in Alistair Macrae’s Sex- tion, the Heidelberg Catechism - that guide us to Scripture uality Report1 of 1997, that it set up well read and to what single and consistent message of a special task group of 11 members Salvation the Bible bears witness to. with one evangelical, Dr. Robert The task group’s method – with its repeated emphasis on Iles, to represent 80% of UCA members and two later learning “how to ‘argue honestly’ with the Biblical text” and Tappointments including Professor Howard Wallace, to do so “with the assistance of friends in faith” leading to that further skewed the committee to a liberal bias. the hoped-for result that somehow differences will dis- The specified task was “... to identify the wide range of solve – looks much like 60’s hippies, who gathered stoned, approaches to the Bible and emphasise the importance hoping to dissolve the aggravations and separations of sin. of respecting differences…” The task group’s method throws back to the 19th century The subsequent report The Understanding and Use of theologian Schleiermacher’s analysis of Christianity as the Bible made its way to the 9th Assembly in 2000 which experience—but without a feeling of absolute dependence apparently, in a minute (00.29.02-03), commended the —just a search. Actual obedience isn’t necessary. report to Presbyteries and Congregations. It isn’t clear The method didn’t work among the experts of the task who officially received it, or what binding authority it has. group; “impatience and frustration surfaced”. Convener Nevertheless, it has assumed authority by being included Dr. Hopgood, was it honesty or friends in faith that were in Robert Bos and Geoff Thompson’s 2008 collection of lacking? Why on earth did you recommend it to faithful influential UCA documents,Theology for Pilgrims. church members then? The task group held fast to the assumptions of Stand- The outcome is clear. These methods of Biblical reading ing Committee’s guidelines; there is no faithless reading cannot help faithful church members answer matters of of the Bible: only various readers with various intentions morality—right and wrong—that this committee was sup- and methods from various cultures and who already posed to settle. “know who they are”. That is the first great departure And the substantive issues of Biblical interpretation that from the Basis of Union that acknowledges the Bible as, are needed here—such as the Bible’s inspiration, infallibil- “unique prophetic and apostolic testimony”. The author- ity and inerrancy—this report dismisses as “scholarly work ity of Scripture, which the committee repeatedly insists it on theological hermeneutics” and not its task. intends to uphold, is undermined by this focus on readers It is Biblical interpretation that has determined the rather than Scripture itself. It looks ironic. Christian Church’s long confession and its stance on However, the devaluation of Scripture is furthered by historical matters, and will determine modern matters of the inclusion of an indefinite article, the“ Bible is a point the roles of women in the church, divorce and homosexual of entry into the mystery of God’s purposes for human- practice. ity…” The committee’s devaluation of Scripture must be This paper switches, neatly and without explanation, intentional. doctrine’s authoritative role in interpreting the Bible for As for the task, the group, then, only had to find a form the authority of multi-various experience so that, “the of words for reading the Bible that might include all community will decide which enactments of Scripture best conceivable comers. Using the vaguest of novel terms that demonstrate how Christ is taking form among us.” In this have no precedent in the long history of the Church’s use way the central message of Scripture is sidelined. That of the Bible, the report described the reading of the Bible is disastrous because it shoots the heart of the church’s as “lively” and as a book to be “wrestled with”. In doing so teaching about Scripture. It is gangrenous. it’s “story” can be allowed “to become our story” so that “we 1 Uniting Sexuality and Faith : Final Report of the Assembly Task Group on Sexuality open our lives to wisdom and guidance beyond what is in Paul Langkamp is an ACC member based in Seoul. 16 Book Review Australian unbelief

T.Frame, Losing my religion, University of NSW Press, about dialogue, whereas he believes that Pataki is not. 2009 Reviewed by Ian Breward Christians must, in the light of such criticisms, rise to the challenge of better explaining the faith. “Much anti- he book is remarkable for the breadth theism begins with the premise that there is no God or of its learning. It is a must read for that God must be disproved. This is not a neutral start- anyone who cares about the future of ing point or a position from which the claims at least of the Australian churches. It is demand- Christianity can be given a fair hearing.” ing in its detail, as well as in its broad Tolerance is a very important factor in serious religious critique, and a challenge to the compla- discussion. He argues that the historic intolerance and cent. Dr. Frame has written masterfully state-sponsored coercion in the name of Christianity about the cultural changes, which have are at odds with the central tenets of Christian belief. led some Australians to argue that religious views have no The disestablishment of the churches in many countries Tplace in public life. and the separation of church and state in Australia have Frame wants his readers to understand why these changed that, but there are still atheists who believe they changes have taken place and why some Australians are disadvantaged, compared rejoice in rejecting all religious convictions. He estimates with Christians in Australia. what such changes might mean for Australia and wants While the latter no longer have Christians to recognise that belief is not without problems, such a privileged position as they and that religious communities need to realise they have once had, they must compete in had a part in making belief unattractive. the public contest of ideas, with- Religion has inescapable social and political implica- out expecting special treatment. tions. Its disappearance would have profound conse- Frame, therefore, pleads for quences for Australians. careful recognition of religious The book is divided into three parts. Frame therefore variety, for recognition of the asks firstly, has there been a shift to unbelief; then goes on limits of rationality and insists to assess the strength of the factors causing that shift; and that we must not seek to protect finally asks what are the consequences of that shift. religious beliefs from criticism. In part one of the book, leading up to 1900, he talks Privatising religious beliefs about the rise of religious belief and then its decline from has serious dangers but Frame 1901 to 2008. He suggests that Australia was reasonably suggests that if some anti-theisms became dominant, religious until 1939, but notes the post-war percentage de- they could have some of the intolerant characteristics of cline of Christians in the population and then the striking Christian fundamentalism about opponents. decline between 1966 and 1980, because of changes in so- Valuable comments are offered on the varied mean- cial solidarity. He attempts to develop a theory of unbelief, ings of the secular. He believes that a secular society is suggesting that few Australians have actively embraced a one that does not privilege any philosophical or religious godless philosophy. viewpoint. All must be part of the voices respectfully In part two, he gives careful discussion of the causes that heard in the public square. attract people to alternative worldviews. The range of the Frame’s concluding chapter is essential reading. Unless evidence that he adduces is admirable, not only in expect- there is a dramatic change in the Australian situation, ed sources, but even covering blogs. According to Frame, the Christian churches will be marginal players by 2025. Australian unbelief is more practical than philosophical, In Frame’s viewpoint, Roman Catholics, Pentecostals, more personal than ideological. Orthodox and Reformed will remain, but many local In part three, he discusses Hitchens, Harris, Grayling, churches will have disappeared. Onfray, Dennett, as well as Dawkins, suggesting useful Denominations that are left-leaning will, he believes, questions about their assumptions. There is little evidence be the first to disappear, because they do not present an that books on atheism have increased the number of attractive and credible alternative to popular culture. atheists. They have, however, made it easier for people to The social consequences of this slippage will mean that dismiss religious ideas. governments must increasingly have recourse to the law He then turns to Australian critics of God—Phillip and regulation, because the social cohesion inspired by Adams, Terry Lane and Tamas Pataki. He argues that, by the churches will have substantially weakened. Frame looking at their reaction to Jesus’ resurrection, the validity frankly confesses his own problems of believing and living of their method can be tested. the Christian life. Until otherwise convinced it is his deep In this discussion, Frame shows how much is taken for conviction that Jesus’ word and work and His dying and granted, how religious history is sometimes misunder- rising have transformed human history. If so persuaded stood and how often critics can resort to ridicule instead differently, he too would lose his religion. of rational argument. Ian Breward, is a ACC Council Member and Archivist Frame recognises that Adams and Lane are serious for the Synod of Victoria and Tasmania 17 Local Church A good place to drop into It’s called Newtown Mission; but this parish has an air of good old Methodism reports John Sandeman

ewtown Mission is a sheet anchor church for the ACC. N This is not just because it provides space for Peter Bentley and the national office of the movement. Rather Newtown is a living model of evangelical witness and social concern, bound together in a practical way. It’s an old fashioned Methodist Mission, mixing evangelism and so- cial concern, but seeking 21st century people. Despite the influx of uni students and wealthy members of the gay community, Newtown in inner city Sydney is still home to many vulner- able people. The mission used to have large wrought iron gates between the main chapel entrance and busy King Street. Newton Mission’s revelation Ceiling draws vistors to the main chapel They mysteriously disappeared dur- ing the time of former pastor Rob the place. Friendly without the hype. Currently the mission has two Brookman. Now it is just a step from “This is our operating theatre” says strategies to connect. In addition to busy King Street into the chapel. Any- senior pastor Doug Clements as he the drop-in meals the mission has one can come in, and they do. welcomes me to his office. “This is commissioned Amanda Hallihan as At the Thursday night drop-in where they do his heart work”. “Art Evangelist”. service anyone does. A cross section And he has just finished praying/ Her job exists because of the of the old Newtown, the awkward and operating on someone with a life “revelation” ceiling floating above the anxious, the lonely and the struggling story of jail, jail rape, drug usage, 20 main chapel. It’s a massive artwork join the volunteers led by compassion year of methadone who is living out a that chronicles the book of Revela- pastor Brian Unterrheiner. commitment to Jesus while wrestling tion. Amanda arranges tours and It’s a low key and welcoming time with pain. events that feature the ceiling, using with a simple Bible talk, led on the I gather that the operation was a it “to explain who Jesus is, or explain night I dropped in by a Moore College success. how the world will end, which is very student, who has forgotten all his big We discuss whether “evangelical” relevant today to what people are words as he walked up the street. describes the Mission. It’s not a word talking about with the global finan- It’s a simple, subtle talk and very Doug shies away from, but he doesn’t cial crisis and global warming”, says interactive with questions that the au- want the place to sound too ”safe”, Doug. dience answers enthusiastically. But it to be a place for people who want a But these are “come in” activities, is good, plain vanilla Christianity. comfortable church. It’s a church for that are centred on the Mission build- There’s a small interruption when people who want to take risks. ing. Doug wants to add ministries someone gets a little anxious. There’s Risks, in engaging “our very diverse that plunge into the swirl of the the a small flurry of volunteers. They’re community, with many opposed to crowds that throng King Street and used to it and handle it well. Christian values -gays, students, engage with the community at large. After the service, the hall next homeless and those challenged with Doug estimates the Sunday gather- door welcomes us to a meal. There is drugs”, says Doug. ings at 120 per week, 80 at the drop plenty of conversation to go around as “Our calling is to be a church that is in and 150 Revelation ceiling visitors. well as food. There’s a nice buzz about sent into the surrounding culture.” The third pastor, Andy Collins,is a 18 ACC DIARY

discipleship pastor looking after small cultures, from one’s own native, What happens next: groups, and households on mission comfortable, natural culture where property that live in community. we have been brought up since we l April 17 -ACC NSW AGM. 10.45 The Mission is looking after the An- were children. It means moving into a am: Sutherland Uniting Church nandale Church property in a nearby culture that we are not familiar with; l April 18-19 Visit by ACC Chair Rev. suburb, which is seeking to develop as where we cross over from comfort to Dr Max Champion to Maitland West- a creative arts hub for Christians and challenge, where we do not “do” the side, and Hunter Regional Cluster. eventually a niche church. word naturally or by previously learnt l May 4 - SA ACC Committee 1 pm: The property helps support three intuition. Glenunga UC pastors. “This is appropriate for a “Newtown Mission, has always l May 6 – 7 SA ACC Prayer Retreat: mission, but not for a normal subur- been cross-cultural in its various Halbury Emmaus Campus ban church” says Doug. life-cycles. ... Failure to evangelise and l May 8 - SA ACC ‘Dig Here’ Re- He is clear that an evangelistic mis- disciple people into Jesus’ lifestyle gional Seminar: Halbury Emmaus sion like Newtown needs to draw in will lead to inevitable decline and loss Campus Christians and support from the more of the Kingdom of God. l May 22 - Wesley Institute Sydney settled suburban churches. There a “A ‘Mission’ captures the Great Conference: Drummoyne place for risk-takers at Newtown. Commission of the resurrected Jesus. l May 22 - Wesley Institute regional Doug is clear that Newtown Mis- History shows a slowness to capture, seminar: New Lambton UC (with sion is back to the future. embrace and enact the Great Com- ACC Hunter support). Speaker: Dr He asks his elders “Are we a Church mission. For many of us it is a long Holly Schut from Midlife Momentum, or a Mission? What’s the difference?” and tortuous journey to get out of a ministry arising out of her DMin Here are some highlights of his synagogue thinking, a comfortable research. See http://www.midlifemo- charge to them: and predictable fellowship, with its mentum.com “Are we wanting to be a Comfort- exclusive operations, to see a risky, l May 15 – 16 Kyabram Rally and able Church or a Mobilised Mission? challenging and needy world outside Gathering with Revd Col Shenfield. “A “Mission” means acting with intent the comfort and traditions of the l May 31 – ACC National Council in all that we do. A Mission crosses church.” Teleconference l May 29 - ACC Victoria Regional Seminar: Ashburton UC (Ashburton ACC Group) Five imperatives of Newtown l June 1- SA ACC Committee 1 pm: Glenunga UC Doug Clement sets out his goals for 2010this way: l June 7 – 9 -Wesley Institute Min- I am recommending the FIVE IMPERATIVES FOR 2010 to run under the istry Workers Conference: Merroo existing Mission Plan theme of “Growing up, and Going Out in Christ” in Conference Centre conjunction with the two Bible passages, from 2009: 1 Thessalonians 1:1-10 l June 18 - NSW ACC Committee 10 and 1 John 2:12-14, both relating to growing into maturity and leadership, am: Haberfield and knowing the gospel and taking it to the wider world. Imperative has the l June 26 - SA ACC AGM – 3 pm: definition “Not to be avoided or evaded, commanding, something that must Tea Tree Gully Uniting Church (‘Dig be done, a verb of mood” (Macquarie Dictionary). There are five because they Here’ seminar before) are a digital handful, are able to be captured in the mind, are portable, and l July 6 - SA ACC Committee 1 pm: able to be envisioned and evaluated against. Glenunga UC l Authority of God’s Word: l July 24 - ACC Victoria Regional To build an atmosphere of honouring the authority of God’s Word and to Seminar: Living Faith Church (Green- develop an insatiable appetite for it. sborough) l Deeper Discipleship: l July 26 – ACC National Council To build pathways to deeper discipleship in Christ in the identified key Teleconference groupings of people in the Mission l August 3 - SA ACC Committee 1 l New Leaders for Unmet Needs: To identify unmet needs in and around pm - Glenunga UC the Body of Christ, and to identify, equip and release people with potential l August 20 - NSW ACC Committee leadership skills to service these needs 10 am: Haberfield l Engaging the Street: l September 2 -4 ACC Annual Con- To encourage and facilitate engagement of the Main Street culture, by ference and AGM: Camden Uniting identifying, equipping and releasing those with the evangelist gift Church l Distinctive Worship Styles: l October 5 - SA ACC Committee 1 To build a distinctive focus of expression for each of the five congregations in pm: Glenunga UC worship at Newtown l October 16 – NSW ACC State Meeting: Liverpool UC 19 Film simply how it is. The father says at one point “All I know is the child is my warrant and if he is not the word of God, then God never spoke.” Later when reflecting he says “If I were God, I would have made the world just so and no different. And so I have you... I have you.” Interestingly, one person they meet is named Eli, and the discussion they have around the campfire certainly promotes the idea of ‘the boy’ being special or called, perhaps like Samuel. The treasure promoted in this film is essentially an affirmation of humanity, and the occasional display Viggo Mortensen and Kodi Smit-McPhee in The Road of goodness. I found the film version firmly focused on the father and his love for his son. The film emphasised Do all roads lead to God? this more than the subtleness of the novel, highlighting the common The film adaptation of the Pulitzer will also remain in your mind simply theme of the sacrificial parent – going Prize-winning Cormac McCarthy because it has such a striking absence the extra mile for your child to ensure novel The Road is a worthy addition of colour. their survival. to the growing list. Interest in McCa- While at one time the boy gives There is clearly a personal element rthy grew significantly after his novel thanks to the people for food they as well for McCarthy who was born No Country for Old Men was adapted have found, there is no waiting for in 1933. The Road is dedicated to his for the screen and won the Best Mo- grace until all are served—the motif son, John Francis McCarthy from his tion Picture Oscar in 2007. for most people is eat or be eaten. third marriage, who is a similar age The film has Australian connec- One bible reference appears graffiti- to the character ‘the boy’. I wondered tions, with director John Hillcoat, a like near the start of the film (Jeremi- if the film also reflected McCarthy well-known artist in music directing ah 19: 6), highlighting the slaughter becoming an older man, re-consider- circles. Hillcoat’s previous film was that has taken place. The idea for this ing his role in life, especially thinking the 2005 Australian outback western, came from Hillcoat’s experience in about the values he should pass onto The Proposition starring Guy Pearce. looking around New Orleans after his young son. Guy Pearce has a small, but pivotal Hurricane Katrina, where biblical One dominant theme for the father role in The Road, and the writer of graffiti had been painted on homes is need to have a fire burning within The Proposition, singer and composer and buildings. and to pass on the fire, again an Nick Cave co-wrote the music for The Where is God in this world? aspect which people have linked to Road. Certainly Cormac McCarthy had a parts of Jeremiah. The two main characters, ‘The view on this and is reported to have The Road production company father’- played by Viggo Mortensen, said that the film adaptation needed hired a Christian PR firm to liaise and ‘the boy’ - played by Australian some more of the God references. I with churches and Christian groups Kodi Smit-McPhee are literally on the found the film to highlight more of a and promote the film in the USA. road, hopefully heading for a bet- questioning of God, or perhaps even After the success of The Passion of the ter world on the coast. The context paying a bit of ‘lip service’ at times, Christ, Hollywood knows targeted is post-apocalypse, though we never and I wondered whether this catered church promotion is a key road to learn what caused the destruction. more to the secular outlook, for a making even more money. The ground has been scorched, dust society which believes God was never Clearly many critics see strong con- and ashes appear over everything, really involved? nections and ideas, and while I agree and human beings have mostly There are touches of common hu- there are some striking links, connec- become barbaric savages, with little manity though, and I often thought tions can also be made with humanist pretence to conventional morals and the role of the Good Samaritan was philosophy, perhaps illustrating more manners. People scrounge for cloth- never far away from consideration. the concept that in Hollywood it is ing to keep warm, and sleep where The boy is the one who wants to help better to appear to be all things to all they crash from exhaustion. Death others on the road, and even offer people. In any case, this film will cer- comes cheap, and money cannot buy more than seems reasonable given tainly challenge you, some images will your life. Gold, silver, jewels – who the circumstances. He is mostly un- remain with you long after the film, can eat these? There is no lasting tainted by the evils that humans have and it could also provide an opportu- treasure here. For a generation raised succumbed to, and wants him and his nity to discuss questions about love on TV images of 9/11, the Asian father to be seen as ‘the good guys’. and life, parenthood, and yes faith. Tsunami, Bushfire disasters, Hurri- His father is caught between offering Peter Bentley cane Katrina, and most recently Haiti help, and maintaining the righteous- Rated MA (violence, and strong and Chile earthquakes, there will be ness of his mission, which is to keep themes, occasional coarse language) ready identification, but the apoca- his son safe and alive. If others must Peter Bentley is the executive lyptic landscape Hillcoat has created die so his son can eat, then that is consultant for ACC. 20