At the very beginning of our scripture, we find God creating a world that is ‘very good’. It is clear from the first chapter of Genesis that God created a world for humans, plants and animals alike. God saw to it that all the creatures and human beings were provided for, with the human being charged with being a steward of God’s good creation. This is particularly clear in Genesis 1–2.
Keeping the creation as ‘good’ can be reasonably interpreted as not poisoning or polluting it, as giving due care to the natural needs of domestic food animals, and as preserving the habitat of wild animals. This is further reinforced in Genesis 8, where God makes the same covenant with animals as humans, promising never to destroy the earth again.
It is a sad truth that in our modern, civilised world, we have not kept the creation good. We have allowed synthetic created chemicals to poison our air and our waterways; we have destroyed natural habitats so animal and plant species face extinction; Indigenous peoples have been driven off their land to satisfy large corporations requiring mono crops and oil supplies; and we have allowed the over-fishing of many species. Continue Reading
Of course he did! Easter celebrates the faith of the first disciples that Jesus’ death was not the end. God raised him to new life.
He did not survive in the sense of not really dying. For he died in one of the bloodiest ways possible, executed on a cross: dead for all to see. When, as the earliest records tell us, Peter reported that Jesus appeared to him in Galilee, despair turned to hope, disappointment to joy. It generated stories and experiences.
It was not that Jesus was to be found wandering around Galilee or Judea in flesh and blood. Rather they spoke of Jesus appearing and disappearing, clearly understanding his resurrection as like the spiritual resurrections expected at the climax of history.
But what did it mean that God raised Jesus from the dead? Continue Reading
One of the most moving services in the Christian year occurs on Good Friday when we retell the story of Jesus’ crucifixion. The story involves betrayal, lies and violence.
Our world is awash in violence be it terrorism, the war on terror, street violence, domestic violence, or violence against creation. The rhetoric of violence is alive and well among a number of world leaders. The recent Royal Commission into Institutional Responses to Child Sexual Abuse has unearthed systemic violence and abuse against vulnerable young people. Continue Reading
As we move towards Christmas we think about the coming of Jesus. The baby Jesus was born in Bethlehem in a
stable. Many people and churches have nativity scenes, which goes back to a practice started by Francis of Assisi in the thirteenth century to help people recognise the significance of God becoming a baby born among us in Jesus.
In theological terms we speak of the incarnation; God became human in Jesus. John’s gospel puts it in lofty terms, “the Word became flesh and lived among us.” God’s Word, the logos, became a person in Jesus. Theologian John Macquarrie suggests the incarnation is ‘inhumanisation’ meaning the same thing, namely God taking on being a human in Jesus, God’s Son.
Jesus is the central figure of Christmas.Continue Reading
500 years ago, on a day in October 1517, the Reformation began.
That day, a German priest, Martin Luther, sent his ‘Ninety-Five Theses’ on the ‘Power and Efficacy of Indulgences’ to the Archbishop of Mainz, Germany. In these theses, Luther criticised the common practice of his fellow priests, who sold indulgences to their parishioners.
Luther also disputed the teaching of the church about purgatory (an intermediate state after death, before entering heaven or hell), and criticised the authority which had been claimed by the Pope. As a result, he was excommunicated by the Pope and condemned as an outlaw. Actions from that time unleashed a series of protests and changes across the church. This Reformation led to the formation of numerous Reformed churches. The Uniting Church stands with these churches, as an heir of the Reformation. Our forebears protested about the state of the church in their day; for that reason, Reformed churches are also known as Protestant churches. Continue Reading
Peace is a central concern of the Christian faith. The words of Jesus in the Sermon on the Mount are ones that have registered strongly in the minds of his followers ever since they were first expressed.
“Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9).
Jesus’ disciples are to be active in seeking peace and reconciliation. Peacemaking is linked to other qualities such as righteousness and mercy (Matthew 5:6-7).
Peace is multifaceted. It involves not only peace with one another and peace in society, but also peace with God, inner peace and peace with creation itself. Theologically, the Christian faith holds that while we are “made in the image of God,” with amazing capacities, we are also sinful with a bias towards selfinterest at the expense of others. We were created for relationship with God and others, but so often misuse our God given freedom and gifts for selfish ends resulting in alienation, tension and conflict. Continue Reading
I am grateful to Rev Dr John Squires for his paper on the DNA of the UCA, which he distributed locally at the Meeting of the Presbytery of WA in May, and on the Assembly website. It helpfully identifies ten characteristics of the Uniting Church in Australia (UCA) which I warmly endorse. They are some of the reasons why my wife and I, despite many moments of disillusionment with the path taken since 1977 by the UCA, nationally and at state level, have maintained our membership of this faltering denomination throughout the past 40 years.
Rev Dr Squires’ paper also invites comment from his readers about his proposed list of key characteristics. I believe that identifying these particular characteristics – or genes, to maintain the metaphor – is a necessary, but not sufficient, clarification of the denomination’s DNA.
Despite a few unexpanded mentions of ‘God’, ‘the Spirit’, and ‘Christ crucified’ in the paper, it would be hard to deduce from this evidence alone that our denomination stands for much more than an ethical humanism shakily sustained by the unbounded slogan of ‘inclusion’. The list doesn’t yet identify as part of our DNA those ultimate beliefs about God which empower the ethic: his nature and his self-revelation in Jesus as reliably reported in the Bible; and his expectations of the species he has made in his image. Continue Reading
A lot of people struggle with turning 40. Perhaps the thought of walking over the hill and into the unknown is a little daunting for some. In a society where aging is seen as something to be feared, rather than valued, you can’t blame people for feeling this way.
I must say, however, that when I turned 40 a few years ago, I was in a great space. I felt very comfortable in my own skin and felt positive about walking over that ridge into the next stage of my journey. Somehow the connections between my upbringing, my experiences in life and my hopes for the future started to gain clarity at this time in my life. I lived with less fear and more peace with the person I had become.
I wonder whether communities go through this same angst in certain seasons of their life. As the Uniting Church in Australia turns 40, do we approach the next chapter with trepidation or with strength and conviction? As I hear people talk about the church in today’s world, I certainly hear a great deal of fear, but also much hope and anticipation.
At the beginning of May, I attended the SacredEdge Festival at Queenscliff Uniting Church in Victoria. Being my second year at the festival, I was particularly looking forward to the great sense of community I had experienced in 2016.Continue Reading
Sorry Day is a time to mend relationships and acknowledge hurts. Sorry Day is held annually on 26 May to remember and commemorate the mistreatment of Australia’s Indigenous people.
It is an important moment, to remind ourselves of the importance of building respectful and honest relationships. For myself, as a member of the Second Peoples of Australia, Sorry Day is also a day to remind myself of the importance of learning from the First Peoples of this continent and its islands. There is much we can learn about relationships with others, about living in Australia, and about faith in God.
In February, I commenced in the role of director of Education and Formation for the Uniting Church WA. A large part of my brief is to encourage the people of the church, and especially the lay leaders, lay preachers, pastors, and ministers of the church, to commit to being lifelong learners. And there are many ways that we can learn: through reading, attending seminars, enrolling in courses, serving people in need, reflecting on experiences you have had or working with people who come from cultures or backgrounds which are different from our own.
Learning is something that we can always undertake. As we deepen in our relationships with the First Peoples, we can learn much. Our land is greatly blessed by the long and faithful heritage of these people. For millennia, across this continent, and in the adjacent islands, the First Peoples have cared for the land, nurtured their law, and showed resilience. They are gracious enough now to seek continued relationship with those of us whose forbears have invaded, colonised, and decimated their lifestyle.Continue Reading
Often, the promise that we can ‘change the world’ comes wrapped in suggestions that “For the price of a coffee a day, you can change Sanjay’s life forever.”
Is change really that easy? If it was, everyone would be doing it. The promise of transformation is attractive, but the hard work required to get there; the discipline and commitment? Not so much.
So how does real change take place?
Whether you begin with seven minutes or seventy, creating change begins with deep conviction and small steps, incorporated into daily routine. And that’s where spiritual practises can be genuinely helpful. Continue Reading