Supporting the Climate Strike

It is clear to me that many people across the Uniting Church are concerned about the impacts of climate change, and have been supportive of the various efforts to raise this attention in the public arena. The Climate Strike this week is the latest such enterprise, and we should be supporting it. In addition, we need to ensure that we do everything we can to change our way of living to reduce our impact on the environment.

When the Synod of NSW.ACT met in July, it agreed by consensus to support the School Student Climate Strike on 20 September, and others like it. Synod comprises people from towns and cities right across NSW and the ACT, from every Congregation and Presbytery of the UCA. I was very proud, as a member of the Synod, to see the clear message given by the younger members of Synod, and the strong support across all members.

The precise resolution is:

SYNOD CLIMATE CHANGE ACTION STRATEGY

Resolved 106/19S

That the Synod

(i) Develops a Synod-wide Climate Action Strategy to reduce carbon emissions across all levels councils and agencies of the Church and to advocate to the Federal, State Governments and Local

Councils to take decisive steps to reduce our emissions nationally.

(ii) Supports initiatives taken by young people in advocating for action on climate change, including the global climate strikes.

You can find this on page 5 of the Minutes at https://nswact.uca.org.au/media/7536/synod-2019-minutes-final.pdf

I blogged about it at the time at https://johntsquires.com/2019/07/09/advocacy-and-climate-change-growth-and-formation-treaty-with-first-peoples-synod-2019/

and my colleague Amy Junor provided a fine reflection on the set of issues involved in confronting climate change, at https://johntsquires.com/2019/07/19/climate-change-a-central-concern-in-contemporary-ministry/

The widespread support for this decision, both at Synod and in discussions subsequent to this meeting, is quite striking. In my experience, this crosses generations, political leanings, and theological commitments.

The Moderator has written an article, published by Eternity News, which articulates the theological underpinnings for supporting this strike, which you can read at https://www.eternitynews.com.au/current/why-the-uniting-church-supports-students-striking-for-climate-change/

A Synod media release was issued on 26 August, at https://nswact.uca.org.au/communications/newsroom/media-release-uniting-church-the-first-to-endorse-the-climatestrike-movement/

A strong statement has been issued in support of the strike from the Head of Newington College, a UCA school in Sydney, at https://massmail.fi.net.au/t/ViewEmail/j/CE89880F76CEFA0D2540EF23F30FEDED/F4747CB15B40540BF99AA49ED5AF8B9E

Common Grace has provided a clear explanation of the issues involved at https://www.commongrace.org.au/im_rallying_for

Vivian Harris provides clear testimony about the impact of persistent protest at https://climateactionbega.blogspot.com/2019/09/persistent-presence.html

and The Conversation explains how participation in such an event can motivate stronger action for change at https://theconversation.com/why-attending-a-climate-strike-can-change-minds-most-importantly-your-own-122862

These links provide us with a clear understanding as to why the Uniting Church has been such a strong advocate for participation in this strike and why we are joining with school children and concerned citizens around the world to participate in this strike.

My wife Elizabeth Raine has written some helpful reflections on environmental theology at

https://revivemagazine.org.au/2018/07/20/and-god-saw-it-was-good/

and

http://ruralreverend.blogspot.com/2012/06/musing-on-ecological-economy-why.html

and a series of blogs on living a life with low environmental impact, at

http://ruralreverend.blogspot.com/2013/10/setting-sail-on-ss-low-impact.html

http://ruralreverend.blogspot.com/2013/10/rubbish-to-left-of-me-and-rubbish-to.html

http://ruralreverend.blogspot.com/2014/07/planet-at-risk-sorry-for-inconvenience.html

http://ruralreverend.blogspot.com/2014/10/hygenically-sealed-in-plastic-for-your.html

and a lot more at https://elementcityblog.com (follow the links on the right of the page)

For my other blogs on the environment, see

https://johntsquires.com/2019/06/25/873/

https://johntsquires.com/2019/05/05/to-care-for-honour-and-respect-the-creation-we-need-to-stopadani-k/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-1/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-2/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-3/

https://johntsquires.com/2019/03/09/laudato-si-mi-signore-4/

Where will we find hope? When will we see justice?

There are people in some of the Congregations of the Presbytery where I am currently serving in ministry, who will be finding the events of the next three weeks a challenge. They will be looking for hope, and seeking for justice. People from my Congregation at Queanbeyan, and people in the Goulburn Parish, will especially be impacted.

Today at Queanbeyan, the Prayers of the People were led by Marg Cotton, who invited members of the Congregation to pray for these people.

i invite you to join with her and the people today who prayed:

Lord God, we come before you today

seeking to make sense of a world

where there are many contradictions.

Bad things happen to the young and the innocent.

Wrongdoers prosper and seem to have

no remorse for the havoc they cause.

Sometimes it seems that there is no justice,

and that inequality and incivility are increasing at an exponential rate.

We make the effort to build a respectful

and hopeful community,

but the work of a lifetime can seem fragile

and doesn’t seem to be able to survive

without our continuing vigilance.

Misunderstood and misunderstanding,

we ponder our next steps.

Like the people in Jeremiah,

we feel cut off from your fountains of living water

and all we can see the is the cracked cistern

that can hold no water at all.

Where will we find hope?

When will we see justice?

Teach us, Lord, how we should be acting

in the current circumstances.

Let us first turn to you in humility

and recognise our need to be remade

and refreshed by you.

Come Lord and show us the path to take.

On this first day of spring

give us hope for the future

and a sense of purpose and optimism.

With the coming of spring

there is the hope of new life.

Help us to be ready to grow

and work together in this new season,

to hear your plans for us

and act to bring them into being.

In the name of Christ, we pray: Amen.

In the wake of the verdict (and appeal decision) relating to Pell …

With some slight modification, this post from earlier this year seems appropriate for revisiting today, the day when the appeal by Cardinal George Pell has been dismissed.

……..

There has been a lot of media discussion in recent times about the convictions handed down against Cardinal George Pell. Articles that I have read have ranged across the validity of the sentence, the quality of the evidence provided, the rhetoric of the defendant barrister, and the perception that Pell was targeted in a “tall poppy syndrome” or as part of a wider vendetta against the Church.

I have been thinking, not just about this particular case, but about the various elements of our culture that are involved in these discussions. There are many elements that deserve attention and careful consideration.

Fundamental to these discussions, should be the basic principle of respect for another human being. If an alleged victim raises an accusation, that person deserves to be heard with respect and integrity. It is not fair to label or accuse such a person, especially if the claim has not yet received measured and fair consideration in the courts. Disrespectful descriptions and negative labelling of victims should never be published by any media outlet.

Second, I sense, is a concern about the way that we demonstrate trust in institutions — whether those institutions are the justice system, religious bodies, or leadership in society. It is clear that, in modern Australian society, any institution is “fair game” for suspicion and distrust. That might well be justified in some instances—the banking and finance industry, for instance; or political parties, when it comes to “jobs for the boys” and (as we have seen lately) “goodbye to the girls”. But should it be the default setting when considering any institution in society?

A factor that I see running through all considerations relating to sexual abuse, is the pernicious influence of secrecy—whether that is secrecy by church leaders, concerned to maintain the good name of their church; or secrecy by perpetrators, seeking to quieten the noises made about their alleged activity. Perpetrators are particularly good at impressing the need for secrecy on their victims. That’s one of the main warning flags in a sexual abuse scenario. It is not a healthy trait.

Of course, there is a different between when something needs to be held as confidential, and when it has become a secret. Knowing the difference between secrecy and confidentiality, is an important process of discernment. Some matters do need to be held in confidence, while further investigations are undertaken, for instance. And knowing when it is inappropriate to hold on to a secret, is also important to discern.

The discussion raises questions, for me, about styles of leadership within our society. Cardinal Pell exercised a particular style of leadership. It may well have contributed to the surge of opposition to him, both in his role as a leader of the Roman Catholic Church, and as a person in the spotlight. Certainly, while his style of charge-through-and-win-at-all-costs, might have garnered him support from those who agreed with his ideological stances, it also generated a mountain of opposition to him. Is this really the best way to exercise leadership in society?

Of course, the recently-concluded Royal Commission has shone a spotlight in the culture and ethos which has been dominant in a number of institutions in our society, including the Roman Catholic Church, other church denominations, and other institutions dealing with children. The Roman Catholic Church has been carefully scrutinised and a number of the commission’s recommendations do deal with changes that need to be made, to create a more healthy culture with an ethos that values integrity and transparency above arcane processes and secrecy.

I found myself, again and again, coming back to the priority that should be shown (but which often has not been shown), to demonstrate authentic care and compassion for victims. There are too many examples, that I am aware of, where people who have been victims are saying that the way the issues are discussed in the public arena provides a trigger to their hurts and fears, to their anxieties and depressive feelings. We owe them more than this; we need to prioritise a way of discussing matters that does not replicate past abuses and reinforce negative emotions.

That leads to another matter; the importance of language. Nothing demonstrated this more, than the unfortunate and ill-chosen rhetoric of the defence lawyer representing Cardinal Pell. It carried an inference that the kind of sexual assault experienced by the victims in this particular instance, was a lesser grade of assault. The swift apology and withdrawal of the terrible phrase that Robert Richter used, is a clear indication of the power that is carried in the words we use. I know this from my experience in leading worship and interpreting texts, within my church roles. It is something that needs to be recognised in people right across society, in the public discourse.

In terms of my faith, the message that I hear pressing on me, again and again, is that the Gospel call to faithful discipleship is far more important than the matter of preserving the institutional reputation. The deeply sad fact at the heart of so many instances of sexual abuse by priests, ministers, and pastors, is that the Gospel call has been subordinated (and ignored) in favour of protecting the institution. That is completely wrong.

I guess that the culture of “let’s stick together”, “this is not who we are”, “don’t criticise us, we do lots of good things”, must have been strong within the Catholic Church. That explains why there was such a concerted effort by many, to protect their fellow priests. The same went on in the Anglican Church, and there are indications of it in other denominations and organisations.

There is something positive in looking out for your fellow priest, or minister, or believer. (Although I really dislike it when someone says to me—as they do, from time to time—“ah, but you Ministers always stick together”.) But, sadly, this sense of a priestly brotherhood, all looking out for one another, has contributed to this distorted culture. It is clear that the culture of the Catholic Church has actually fostered misogyny and secrecy in relation to abuse. The sense of belonging to “a brotherhood” has contributed to that culture.

I have noted a tendency, in some faith-based commentary, to look for conspiracy theories about the criticism of churches that is abroad in society. I don’t think it is helpful to become defensive in this way, and I certainly don’t think it is at all useful to label those who criticise the churches as demonic or guided by the devil. Such negative, condemnatory language is completely unhelpful. The church needs to be able to defend itself through reasoned argument, and not resort to judgemental stereotypes.

A final point needs to be made. There is a need to distinguish “The (Roman) Catholic Church” from other church denominations. There are things about the Catholic Church which are distinctive, and which set it apart from other denominations, such as the Uniting Church: the all-male priesthood, the lack of females in leadership, the power of episcopacy in setting the culture, the requirement of celibacy amongst the priesthood, the centralised bureaucracy in Rome, and the strongly bonded nature of “the brotherhood” amongst religious (men). These factors have contributed to create the kind of culture that has protected, and also fostered, abusers. The Catholic Church needs to work hard to dismantle that culture. And all denominations need to be on the alert for signs that secrecy and protection of abusers is continuing.

There is a fine prayer for the current situation, written by my colleague Avril Hannah-Jones, at https://revdocgeek.com/2019/02/27/prayer-for-the-survivors-and-victims-of-child-abuse/

This is a well-argued piece which focuses on the damage done by a Pell, to an individual as well as to the church:

https://www.smh.com.au/national/history-will-judge-george-pell-the-cardinal-who-sought-to-crush-me-20190227-p510ma.html

Frank Brennan offered this analysis immediately after the verdict:

https://www.eurekastreet.com.au/article/truth-and-justice-after-the-pell-verdict

However, Daniel Reeders has provided this careful critique of Brennan, and of others seeking to vindicate Pell:

https://badblood.blog/candle-lighting-the-catholic-response-to-the-pell-conviction/

Dark deeds in a sunny land: the exposé offered by John B. Gribble

I am currently reading an excellent work by Richard Broome, Professor of History at LaTrobe University in Melbourne. He is a much-published researcher in the area of Aboriginal history. The book, entitled Aboriginal Australians: a history since 1788, is comprehensive, providing many insights into the history of this country over the past 230 years, with many challenges in the narrative. I will be pondering much of what Broome writes as I work my way through the 400 pages of this book.

Today I read about a minister-missionary, of whom I was previously unaware. He was the Rev. John B. Gribble, who came originally from Cornwall in Britain, travelling as a one year old with his parents as they set out for a new life down under.

In October 1876, Gribble was admitted to the ministry of the United Free Methodist Church, but subsequently he joined the Congregational Union of Victoria and served as a home missionary. Apparently he had an encounter with the Kelly Gang during their heyday.

Over the years, Gribble worked with the Indigenous people, and in 1879 Gribble and his wife Mary opened the Warangesdah Aboriginal Mission at Darlington Point. The Bishop of the Church of England from Goulburn took on sponsorship of the mission, and then made Gribble a stipendiary reader in 1880, deacon in 1881 and priest in 1883.

In 1884, Gribble was invited by Bishop Henry Parry of Perth to work in Western Australia. He went to England, where he raised funds and published Black but Comely, a description of Aboriginal life in Australia. In 1885 he opened a mission on the Gascoyne River but was strongly opposed by settlers who exploited native labour.

In 1886, Gribble published Dark Deeds in a Sunny Land. This was a fierce castigation of his opponents; it created a furore and the welfare of the Aborigines was obscured by the fierce debate that ensued, which impacted the reputation of Gribble for some decades.

The booklet included an allegation that ‘quite sixty natives, men, women and children’ had been shot dead in one day in the Pilbara region. This exposé appears to have been one of the earliest, if not the earliest, public descriptions of what later became known as the Flying Foam massacre. The witness cited by Gribble, one David Carly, claimed to have seen ‘the skulls of fifteen who were shot’.

More information about the Flying Foam Massacre can be read at http://nationalunitygovernment.org/content/flying-foam-massacre-killing-fields-murujuga

I have read all of this information also in the Australian Dictionary of Biography (http://adb.anu.edu.au/biography/gribble-john-brown-3668). What this official biography does not mention—but Broome duly reports—is that Gribble’s license to preach was removed by his Bishop, and the Church later closed down the mission which he had started.

Gribble worked for a time as a labourer, sued the West Australian newspaper (but lost the case), then returned to the east and established another mission for Indigenous people in Queensland. Sadly, he died soon after this.

So much for the Church siding with the oppressed and standing for the Gospel!

The pictures show Gribble, the settlement at Warangesdah Aboriginal Mission, and relevant book covers.

See also

https://johntsquires.wordpress.com/2018/10/13/on-covenant-reconciliation-and-sovereignty/

https://johntsquires.wordpress.com/2018/10/13/on-covenant-reconciliation-and-sovereignty/

https://johntsquires.com/2019/01/16/the-profound-effect-of-invasion-and-colonisations/

https://johntsquires.com/2018/08/13/affirming-the-sovereignty-of-first-peoples-undoing-the-doctrine-of-discovery/