The identity of the Uniting Church

The Uniting Church is part of the one holy catholic and apostolic church – we see ourselves as just one part of a much larger whole. We do the things that other denominations within the church do: we gather for worship, preach the Gospel, care for the needy, witness to our faith, and connect with communities.

We have many organisations that cater specifically for pre-schoolers, school students, people with disabilities, theological students, adult learners, Indigenous people and aged and infirm people. We have chaplains in hospitals, schools, industry, and the defence forces. And we have congregations in many places across the continent.

When we worship, we feel connected with the people of God of all denominations across the globe. When we witness, we bear testimony to the faith shared by Christians of many varieties. When we reach out in service, we act in solidarity with people of Christian faith, people of other faiths, and people of goodwill of any stripe, in our communities and across the globe.

We share in the call to be missional, universal, set apart, and unified, as God’s people together. Or in more traditional theological language, we are part of the ‘one, holy, catholic and apostolic’ church.

But we believe that we have some distinctive elements to contribute to that larger whole. Our identity as the Uniting Church in Australia is marked by ten distinctive features.

I In Ecumenical Relationship

When the Congregational, Methodist and Presbyterian churches joined together in 1977 to form the Uniting Church in Australia, they declared that this union was both in accord with the will of God, and that it was a gift of God to the people of God in Australia.

Since then, the Uniting Church has been a church which is committed to working ecumenically with other Christian denominations. That commitment is one very important aspect of our identity as a Uniting Church. We belong to the National Council of Churches in Australia and the World Council of Churches, where we co-operate with many denominations.

Nationally, we have participated in ongoing conversations with other denominations (Anglican, Lutheran, Greek Orthodox, and Roman Catholic). At the grassroots level, our ministers participate in local ministers’ associations in hundreds of towns and cities across the nation. Some Congregations share buildings with other denominations; some worship and serve together, especially in rural towns.

We are an ecumenical church.

II In Covenant with First Peoples

A very important dimension to being the church in this country is that we are a church in Covenant with the First Peoples of Australia. From its earliest years, the Uniting Church has been involved in actions which express our solidarity with the Aboriginal and Torres Strait Islander peoples. Older members will recall events at Noonkanbah Station in the Kimberley in 1980, when Uniting Church members stood in solidarity with the traditional owners, the Yungngora people, against the mining of their land.

The Uniting Aboriginal and Islander Christian Congress (UAICC) was established in 1985, and a Covenant between the UAICC and the UCA was implemented in 1994. This Covenant recognises that working for reconciliation amongst people is central to the Gospel. This gives expression to our commitment to shape a destiny together.

In 2009, the Preamble to the UCA Constitution was revised to recognise the difficult history of relationships between the First Peoples and the later arrivals, as Second Peoples. In 2018, we agreed to support a Makarrata process to give a clear national voice to First Peoples, and to support a national Treaty. Our present relationship is one which seeks to ensure that we commit to the destiny together which we share as Australians. The Assembly fosters ongoing work in this area through the Walking Together as First and Second Peoples Circle.

We stand in covenant relationship with the First Peoples.

III A Multicultural Church 

In the same year that the Congress was formed, the Uniting Church declared that it is a multicultural church, which rejoices in the diversity of cultures and languages which are found across Australia. The Basis of Union recognises that we share much, as Australians, with people of Asia and the Pacific. The Uniting Church has maintained strong relationships with churches from these regions, as well forging new links with churches in Africa and the Middle East.

The Statement to the Nation, issued in 1977, acknowledged that the Uniting Church seeks a unity that transcends cultural, economic and racial distinctions. Within Australia, there are at least 12 national conferences based on regional groupings and people from 193 language groups who belong to the Uniting Church.

Each Sunday, worship takes place in Uniting Churches in 26 languages from cultures beyond Australia, as well as many indigenous languages used in worship by first peoples across our church. We have learnt the importance of moving from “enjoying each other’s foods”, to conversing at a deep level about the hopes and expectations we bring from different cultural experiences. We have learnt that we need to be intercultural in our relationships.

Through UnitingWorld, we maintain partnerships with churches in Asia, the Pacific, Africa and the Middle East. We are truly a multicultural church. Through the Relations with Other Faiths Working Group and the Seeking Common Ground Circle, the Uniting Church has been active in developing relationships with other faith communities. We have had a long and fruitful Dialogue with the Jewish Community, and participate in a number of other interfaith Dialogue conversations. We are firmly committed to constructive interfaith relations.

We continue to develop as a church in deepening relationships with many cultures and faiths.

IV  All the people of God

The Uniting Church is a church which values the ministry of all the people of God and seeks to order itself in accordance with the will of God. Our Basis of Union affirms that every member of the church is engaged to confess Christ crucified, and every person is gifted by the Spirit to engage in ministry in their own particular way. We are a church that values the ministry of each and every person.

Throughout the life of the Uniting Church, we have held our structures and forms of ministry accountable to ongoing scrutiny. Alongside the Ministry of the Word, to nurture and guide Congregations, we have introduced the Ministry of Deacon, to focus attention on people living on the margins. We have introduced the Ministry of Pastor to recognise the giftedness of lay people, and that sits alongside the Ministry of Lay Preacher (which we have had since 1977), and the more recent accreditation of Lay Presiders in many locations.

We have also undertaken important conversations about membership and the relationship of Baptism to Holy Communion. We now have a clear commitment to an open table when we gather for The Lord’s Supper: all who are baptised (whether adult or child, whether confirmed or not) are welcome to share at this table.

We are a church which values the ministry of all the people of God.

V  Women and Men

The Basis of Union makes it very clear that we are a church which is committed to equality and mutuality of women and men in ministry. Even before 1977, the three previous denominations had ordained women to ministry. This is a very strong distinctive, especially in the Australian scene.

Since 1977, many women have stood on an equal basis alongside men, as Ministers of the Word, Deacons, Elders, Church Councillors, Lay Preachers, Lay Presiders, Chaplains, and Pastoral Carers. We value the insights and experience of women in each and every way that we seek to “be church”—as we gather to worship, as we witness to our faith, as we serve the wider community.

Women in leadership: Presidents Jill Tabart (1994–1997) and Deidre Palmer (2018–2021); Deidre Palmer and President-Elect Sharon Hollis (2021–2024);
Assembly General Secretary Colleen Geyer (2016– );
and Moderators Sue Ellis (SA), Sharon Hollis (VicTas),
Myung Hwa Park (NSW.ACT) and Thresi Mauboy (Northern Synod).

Both lay and ordained women have served in leadership positions across all councils of the Uniting Church, from Church Council Chairpersons to Presbytery Chairpersons, to Synod Moderators and Secretaries, to the Assembly General Secretary and President. Many couples minister together as husband and wife. Gender equality is most certainly part of our identity.

We are committed to mutuality and gender equality in every part of the church.

VI Discernment

Another contribution that the UCA has made has been to highlight the importance, when we gather in council, of being open to the Spirit, and seeking to discern the will of God. We live this out in our councils by practising a process of consensus decision-making. The Manual for Meetings sets out the various elements that are involved in making decisions by discernment: a time of information, a time of deliberation, and a time of decision-making.

The infamous “coloured cards” are only one small part of the whole. The focus is on listening to the Spirit before we speak, and striving to find a way forward that most, if not all, people can see as the will of God for the church. This way of decision-making, which originated in the UCA, has now been adopted by the World Council of Churches and a number of its member Churches.

We are a church which deliberately seeks to discern the movement of the Spirit in our midst.

VII Professional Standards

Over the last 20 years, the Uniting Church has developed a firm commitment to strong professional standards, for Ministers as well as for lay people who exercise leadership in the church. Our commitment to professional standards emerged initially in response to the problems of sexual misconduct within the church. A whole section of the Regulations is now devoted to this.

Since 1999, all Ministers have been expected to adhere to a Code of Ethics, and this has most recently been revised to provide a Code of Ethics Ministry Practice for Ministers and a Code of Conduct for Lay Leaders. Ministers and Pastors undertake regular training in aspects of this code, in ethical ministry workshops.

Since the Royal Commission into Institutional Responses to Child Sexual Abuse, we have intensified our efforts to ensure that our churches are Safe Places, valuing everybody, honouring integrity, avoiding negative and hurtful behaviours.

We are a church which values integrity and clarity about our ethical standards.

VIII  Open to explore difficult issues

Over 40 years, the Uniting Church has shown that it is a church which is prepared to engage in difficult discussions about contentious issues. Our Basis of Union commits us to learn from the insights of contemporary scientific and historical studies, and affirms that we remain open to correction by God in the way we order our life together.

In the early years of the Uniting Church, debates about Baptism were the focus of great controversy. Infant baptism had been an integral part of the worship practices of each denomination which joined the Uniting Church, but Ministers and Elders Councils were receiving regular requests for baptism by adults who had been baptised as infants but had come to a personal faith later in their lives. After debates stretching through the 1980s and 1990s, the Uniting Church has developed a clear set of protocols to cover such requests.

Another area of enduring controversy has been that of human sexuality. There is a wide diversity of opinion within society relating to such matters, and this diversity is present within the Uniting Church. Once again, from the 1980s though into the present era, lively debates regarding human sexuality have taken place in the various councils of the church. We have worked through difficult decisions about sexuality and leadership, and then about sexuality, gender, and marriage. We continue to learn, explore, and adapt.

In dealing with such issues, we have learned how to debate with respect and integrity with ongoing conversations looking to employ a “Space for Grace” process to encourage respectful, empowering, and inclusive decision-making.

We seek to be a church that engages in the difficult discussions with honesty, transparency, and hopefulness.

IX  Advocating for Justice

The Uniting Church inherited from its predecessor Churches a strong commitment to advocating for justice for all. Many Uniting Church congregations and members are actively committed to serving those people who find themselves on the margins of society. This commitment was clearly articulated in the 1977 Statement to the Nation and it has been evident in many actions undertaken by Uniting Church members over the decades.

The Uniting Church has joined in common cause with other groups and organisations in society, in advocating for a welcoming attitude towards refugees; in lobbying for a fair and just system of caring for people who are experiencing poverty and homelessness; in seeking equity for workers in their workplace; and in many other issues. The Assembly Working for Justice Circle, brings together people who are strongly committed to this avenue of ministry.

A regular stream of policy documents and public resolutions point to a clear and unbroken commitment to seeking justice for all. Each federal election, we are provided with resources that encourage us, as people of faith, to consider the implications of our votes in the life of the nation.

We are a church which is strongly committed to justice for all.

Environmental Sustainability

In like manner, the Uniting Church has always been a church which honours the environment and supports a sustainable lifestyle. Although such matters are firmly on the radar of the public now, they have long been integral to the identity of the UCA. Once again, the 1977 Statement to the Nation flagged such commitment. A series of subsequent documents attest to the ongoing determination of the church to live responsibly, in such a way that we minimise the damage we cause to the environment in which we live.

Our partnerships with Churches in the Pacific have intensified our awareness of the negative impacts that are resulting from climate change. We know that we need to act now, to reduce the threat. Each year, we experience catastrophic consequences from more regular and more intensified “natural disasters”—fires, floods, drought, cyclones. Just as we provide pastoral support in these situations through Disaster Response Chaplains, so too we maintain advocacy with governments, urging them to set policies which will turn us away from the trajectory of yet more environmental disasters.

Locally, many Congregations and individual members of the UCA are seeking to implement practices that will reduce their carbon footprint on the planet. We know that we owe it to future generations, to live responsibly in the present.

We are a church that lives, acts, and advocates for a sustainable environmental future.

*****

You may have some thoughts about what I have articulated above. You may have thought, “what about …?” – something that I have overlooked, that you see as important. You may have some questions about how I have described some of these elements. I encourage you to talk with others about how you respond. Together, we are the Uniting Church!

This discussion of identity is the first in a series of articles on this question on the Assembly website, at DNA of the UCA – Uniting Church Australia

Reflecting on faith amidst the flooding

Water is on our mind, on the east coast of Australia, at the moment. Widespread flooding has occurred. Houses and businesses in many seaside locations, as well as in inland flood plains beside rivers, have been inundated by rising waters. People have been evacuated, some were stuck away from home, some now have no home to return to amd live in.

The power of water has been on display all around us. Constant sheets of wind-driven rain have fallen across hundreds of kilometres on the eastern coast of Australia. Surges of creek and river waters created currents that moved vehicles—even houses—and spread across flood plains, invading domestic and industrial spaces in towns and suburbs. Crashing ocean waves menaced beaches and cliff-faces, and currents swirled fiercely in the ocean.

We stand in awe and trepidation before the power of water—just as, a little over a year ago, we stood in awe and trepidation as roaring fires swept through bushland, invaded towns and suburbs, and wrought widespread and long-lasting damage. Then, we pondered, as now, we reflect on what this manifestation of “Nature, red in tooth and claw” means for us, as people of faith. (See https://johntsquires.com/2020/01/12/reflecting-on-faith-amidst-the-firestorms/)

Is this a demonstration of divine power in the pouring rain and rising floodwaters? Is this, somehow (as some would maintain), God declaring judgement on human beings, for our sinful state and rebellious nature?

I have been looking at a range of public commentary on the floods. One church website (not Uniting Church) includes these statements: “[These] devastating floods are not to be considered as an act of judgement upon our world, but instead, a warning to repent. Whether it’s drought, bushfire, flood or pandemic, these disasters are an important time for us all to consider Christ in the crisis. As we pray for the recovery of our land from these devastating floods, let us also pray that through this disaster might be a fresh opportunity for people to find eternal comfort and security in Christ Jesus.”

This appears to understand the floods as God seeking to make human beings respond with an act of faith in Jesus. Whilst ancient understandings may have made this kind of immediate connection between an event in nature and the intentions of God, we cannot make such a simple link. It’s much more than just “flood—warning—repentance—faith”. We need to reflect more deeply.

*****

Water, of course, is an essential of life. It covers 70% of the surface of planet Earth. We need water. Without access to water, humans and other creatures will dehydrate, weaken, and die. Scientific analysis indicates that 60% of the human adult body is water; the brain and heart are composed of 73% water, muscles are 79% water, and the lungs are about 83% water. (See https://www.usgs.gov/special-topic/water-science-school/science/water-you-water-and-human-body?qt-science_center_objects=0#qt-science_center_objects)

Water in our bodies helps us to form saliva, regulate body temperature through sweating, contribute to the brain’s manufacturing of hormones and neurotransmitters, lubricate our joints, and enable oxygen to be distributed throughout the body. Water facilitates the digestion of food, and the waste that is produced in our bodily systems is regularly flushed out as we pass urine. And we use water every day, to wash away solid bodily waste, to clean our hair and skin, to wash our clothes and keep our kitchen utensils clean.

Water is also a source of enjoyment: sitting on the beach, watching the powerful rhythmic surge of wave after wave; sitting beside the babbling brook, appreciating the gentle murmuring of running water; sitting beside the pool, listening the the squeals of delight as children jump into the water, splashing and playing with unrestrained glee.

The power of the ocean, of course, has often drawn the attention of human beings. We are reminded of this when swimmers are caught in rips and transported rapidly out into the ocean, or towards the jagged rocks at the edge of the beach. Sadly, the son of a friend was caught in a rip one day a few years ago. His two companions were rescued; the body of our friend’s son has never been found. The power of the ocean, whipped up by the wind, can be intense and unforgiving.

*****

Water makes regular appearances in the Bible. It is a key symbol throughout scripture. It appears in the very first scene, when the priestly writer tells how, “in the beginning … the earth was without form and void … and a wind from God was hovering over the face of the waters” (Gen 1:1-2).

It also appears near the very end of the last book of scripture, where the exiled prophet reports that “the Spirit and the bride say, ‘Come.’ And let everyone who hears say, ‘Come.’ And let everyone who is thirsty come. Let anyone who wishes take the water of life as a gift” (Rev 22:17).

Water flows throughout the scripture as a central image, appearing another 720 times in the intervening pages of scripture. Water enables healings to occur, for instance (Namaan, commander of the army of the king of Aram, in 2 Kings 5; the man by the pool at the Sheep Gate in Jerusalem, in John 5).

To the people of Israel, as they retold their foundational myth of the Exodus and the subsequent forty years of wandering in the wilderness, the gift of water was a sustaining grace. Parched by desert thirst, the Israelites cried out for water, Moses struck the rock, and water flowed (Exod 17:1–7; Num 20:2-13). Rivers flowing with water then provided food for the people living in the land—the fish of the waters (Deut 14:9; Lev 11:9), alongside the beasts of the land and the birds of the air (Ezek 29:3-5; Deut 14:3–20; Lev 11:1–45).

Flowing water—“living water”—is one of the images adopted in John’s account of Jesus, to explain his role within the society of his day: “Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water” (John 7:37–38).

The precise scriptural quote is unclear—commentators suggest that the reference may be to Prov 18:4 (“the fountain of wisdom is a bubbling brook”), or Zech 14:8 (“living waters shall flow out of Jerusalem”), or Psalm 78:16 (“[God] made streams come out of the rock, and caused waters to flow down like rivers”), or Rev 22:1–2 (“the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city”). The uncertainty as to the precise reference alerts us, however, to the many instances where “living water” is mentioned.

The imagery of water was used, in addition, in earlier stories in this Gospel. To the request of the woman of Samaria at the well, “give me some water”, Jesus replies, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water” (John 4:7–10).

To the crowd beside the Sea of Galilee, who asked, “Sir, give us this bread always”, Jesus replied, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty” (John 6:34–35). Water is powerfully creative, restorative, empowering.

*****

Water also threatens destruction: witness the paradigmatic stories of the Flood (Gen 6:1–9:17) and the Exodus from Egypt (Exod 14:1–15:21, retold in Psalms 78 and 105). The destructive power of massive flows of water is evident in both of these stories: water falling from the heavens (Gen 7:4, 12) in one version of The Flood story, water rising from The Deep in an alternate version (Gen 7:11, 8:2).

Although (as we noted above), the gift of water was a sustaining grace to the people of Israel as they wandered in the wilderness, from the time of settlement in the land of Canaan, the Great Sea to the west of their lands (what we know as the Mediterranean Sea) was seen as a threat. In the sea, Leviathan and other monsters dwelt (Ps 74:13-14; 104:25–26; Isa 27:1).

The Exodus was made possible because the waters of the Red Sea had caught and drowned the Egyptian army (Exod 14:23–28); this unleashing of destructive divine power was celebrated by the escaping Israelites in victory songs (Exod 15:2–10, 19–21), in credal remembrance (Deut 11:2–4; Josh 24:6–7), and in poetic allusions in psalms (Ps 18:13–18; 66:6; 77:18–20; 78:13, 53; 106:8–12; 136:10–16).

In like manner, the waters in The Flood caused almost compete annihilation of living creatures on the earth (Gen 6:12–13, 17); only the family of Noah and the animals they put onto the Ark were saved from the destructive waters (Gen 6:19–21 indicates “two of every sort”, whilst Gen 7:2–3 refers to “seven pairs of all clean animals … and a pair of the animals that are not clean”).

*****

Both the creative power of water, and destructive capabilities of water, led the people of Israel to ascribe power to God over the seas and the rivers. The Psalmist affirms of God that “the sea is his, for he made it, and the dry land, which his hands have formed” (Ps 95:5).

Accordingly, the Lord God, who “made heaven and earth, the sea, and all that is in them (Ps 146:6), was seen as able to “rule the raging of the sea; when its waves rise, you still them” (Ps 89:9). God’s power over creation is also expressed through flooding: “The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their roaring. More majestic than the thunders of mighty waters, more majestic than the waves of the sea, majestic on high is the LORD!” (Ps 93:4).

In our current context, such words are deeply troubling. Can it be that God is exercising divine judgement through the increased rainfall and rising floodwaters currently being experienced? There are two problems with this point of view, both with an inherently theological note to be sounded.

The first relates to the nature of God, and how God interacts with the created world. The ancients had a view that God was an interventionist God, directly engaging with the created world. When something happened “in nature” (like a birth, a death, a flood, a fire, and earthquake, etc), it was seen to be directly attributable to God. It simply happened “to” human beings.

Contemporary scientific and sociological views, however, would provide much more room for human agency. When things happen, what contribution does the human being (or an animal of some kind) have in the process? We would want to say that events that take place do not “just happen”; they are shaped by the actions of human beings in history, by our intention and interaction.

So, the second element I see as integral to understanding the current situation, theologically, is the contribution that human beings have made to the current environmental situation. Why are floods occurring more regularly, and with more intensity, in recent times? The answer is, simply, that we are seeing the effects of climate change right around the earth.

And the human contribution to climate change cannot be argued away. Climate change is real. (See this excellent website from NASA, at https://climate.nasa.gov/evidence/)

The rate of change to various climatic elements has increased noticeably in the last two and a half centuries, since the Industrial Revolution, and at an exponential rate since the 1960s, when we expanded the use of fossil fuel right across the globe. (See this article on the so-called “hockey stick graph”, https://www.theatlantic.com/technology/archive/2013/05/the-hockey-stick-the-most-controversial-chart-in-science-explained/275753/)

We human beings know this. We have known it for some decades, now. Yet policy makers bow to the pressures and enticements they receive from vested interests in business, pressing and bribing to ensure that their businesses can continue—even though it contributes the greatest proportion to the rise in temperature.

For every one degree Celsius that temperature rises, the atmosphere holds 7% more water. Given the right atmospheric conditions (such as we have seen develop in the last week), that water will get dumped somewhere—in recent times, that has been over much of the east coast of Australia, in massive amounts.

And it is obvious to thinking human beings, that how we have lived, how we have developed industries, how we have expanded international travel, how we have expanded the transportation of food and other goods around the globe, how we have mined deeper and wider to find fossil fuels to sustain this incessant development, has all contributed to that rise in temperature.

*****

Certainly, a fundamental human response to the tragedies we have seen unfolding around us through the rainfall and flooding, is one of compassion. Compassion for the individuals who have borne the brunt of the damage that has occurred.

Compassion and thankfulness for the emergency services personnel and others who have spent countless hours in assisting those caught by the floods. Compassion and careful listening provided by Disaster Recovery Chaplains in many evacuation centres.

Compassion, practical support, and prayerful support for all who have been affected by these events, is fundamental.

Yet whilst the massive rainfall and the high floods are the processes of nature at work around us, we know that we have intensified and exacerbated them. And we see tragic results in the rivers that have surged and flooded in recent days—just as the same instability in the earth’s system has generated more intense and more frequent cyclones, created more intense and more frequent fires, warmed the oceans and melted the edges of the polar caps, and caused other observable events around the world.

This past week, there have been two opportunities for us to remember what we are doing to the planet—opportunities to commit to a different way of living in the future. The first was Australia’s Overshoot Day, on 22 March. This is the day that Australia has used up its yearly allocation of the earth’s resources. What should have taken 365 days has taken Australians 81 days. You can read about this at https://www.insights.uca.org.au/overshoot-day-and-a-theology-of-creation/

The second opportunity was Earth Hour 2021, on 27 March. This hour was an invitation to turn off electricity and rely on natural sources of energy, for just one hour— and then to use this as the basis for living more sustainably in the future. See https://johntsquires.com/2021/03/27/switchfornature-earth-hour-2021/

So, in the midst of the increased and more intense cyclones, and more regular meltings, and bleachings of coral, and eruptions of fire storms, and flooding of plains, God is communicating with us: the world cannot go on like this, the planet can not sustain our incessant disregard for its natural ways.

So let’s not blame God for dumping all that water and flooding all those homes and businesses. Let’s look closer to home, and consider how, in the years ahead, we can adjust our lifestyle, reduce our carbon footprint, live more sustainably, and treat God’s creation with respect and care.

*****

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/

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

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)

#SwitchForNature: Earth Hour 2021

Every year hundreds of millions of people around the world in more than 7,000 cities in over 190 countries take part by switching off power for 60 minutes as a symbolic gesture of solidarity to show they care about our planet’s future.

This year, Earth Hour is at 8.30pm local time Saturday 27 March. Around the continent, Australians will gather without electricity, to make the #SwitchforNature. Thousands of people will demonstrate their support for the switch to a renewables-based economy for Australia.

Individual actions can benefit our planet, while symbolically demonstrating support for a renewable future for our country, and for the world.

See https://www.earthhour.org

Earth Hour started in Sydney in 2007, and has since spread around the globe. Central to Earth Hour is advocacy for increasing renewable sources of energy. There are many advantages to using renewable energy sources.

Renewables (solar, wind and hydro) now comprise a quarter of the mix in the National Electricity Market. In 2023, it is likely that renewables will pass black coal to become the largest electricity source.

Solar and wind energy are already huge industries globally, and employ 27,000 people in Australia. This reflects a doubling in just three years. And solar and wind electricity in Australia already costs less than electricity from new coal and gas plants.

A recent study has demonstrated that solar and wind plants built between 2018 and 2025 would add 70,000 gigawatt hours of new electricity supply – equivalent to more than a third of what is currently used across the national grid each year.

This would mean that five of Australia’s remaining 16 coal power plants could be financially unviable by 2025. The study estimates that renewable energy could make up 40% to 50% of electricity by 2025. It would force output from coal and gas-fired power stations to fall by an amount between 28% and 78% respectively over the seven years.

Closing these plants would make a good contribution to reducing Australia’s greenhouse emissions. It would also be likely to push down the average wholesale electricity price to 2015 levels. Revenue at coal and gas-fired plants would be hit on two fronts: they would not be able to sell as much electricity, and the price of the electricity would be lower.

The raw materials needed for renewable energy are abundant and won’t run out. A solar panel needs silicon, a glass cover, plastic, an aluminium panel frame, copper and aluminium electrical conductors and small amounts of other common materials. These materials are what our world is made of. Recycling panel materials at the end of their life adds only slightly to larger existing recycling streams.

And nearly three-quarters of the global population lives in the planet’s sunbelt (lower than 35 degrees of latitude). This includes most developing countries, where most of the growth in energy consumption and greenhouse emissions is located.

Finally, renewables are much safer. Solar panel accidents pale in comparison to spilled radioactive material (like Fukushima or Chernobyl), an oil disaster (like BP’s Deepwater Horizon), or a coal mine fire (like Hazelwood in Victoria). Wind and solar electricity eliminates oil imports, oil-related warfare, fracking for gas, strip mining for coal, smokestacks, car exhausts and smog.

So let’s make the #SwitchForNature, and let’s make it start now!

See https://www.google.com.au/amp/s/amp.theguardian.com/australia-news/2021/feb/24/renewable-energy-could-render-five-of-australias-remaining-coal-plants-unviable-by-2025

and https://www.google.com.au/amp/s/theconversation.com/amp/really-australia-its-not-that-hard-10-reasons-why-renewable-energy-is-the-future-130459

Reimagining—the spirit of our times

The city where I live, Canberra, has a regular annual festival. Each year, a large section of a central park is planted out with bulbs, around this time of the year. Lots of tourists come in September, joining with many of the residents of Canberra, to enjoy the festival known as Floriade.

The bulbs that have been planted grow, silently and stealthily, throughout winter, so that when spring arrives, they are fully grown plants, ready to burst into a display of spectacular colours—in time for hundreds of thousands of people to walk through, enjoying the display.

507,550 people saw the display in 2019 (see https://www.canberratimes.com.au/story/6456817/floriade-breaks-attendance-record/)

That’s not going to happen this year. The ACT Government wisely decided that it would not be sensible to plan for a large, crowded event in September—with the uncertainty that crowds of people would be able to gather, even in the outdoors.

So they have implemented Floriade Reimagined. Bulbs have been offered to community groups, to be planted at dispersed locations right around Canberra. Those bulbs are to be planted in locations that are visible from the road. Now, in September, people are able to drive around Canberra and enjoy the displays of flowers in many community locations. (See https://floriadeaustralia.com)

Alongside this, in the southern part of Canberra, there has been an annual festival in Tuggeranong, called, quite appropriately, SouthFest. This has been based around the Tuggeranong Town Centre in past years, with many stall lining the streets, and a festive atmosphere pervading the day.

But this year, again because of COVID-19, it has not been possible to plan for and hold the usual festivities. (See https://the-riotact.com/southfest-organisers-make-early-call-to-cancel-2020-festival/379080)

But SouthFest, alongside Floriade, has also been reimagined. And that’s where the Tuggeranong Uniting Church comes into the picture. They took their annual Spring Fair, and in 2019, gave it a strong sustainability focus. This year, they once again reimagined that that spring fair would look like. And so, SpringFest was born.

Tuggeranong, where Elizabeth is serving as Minister, submitted an expression of interest for Floriade Reimagined, and was awarded a set of bulbs. A crew of volunteers has worked hard to dig garden beds, build up the soil, and plant the bulbs. (See the picture, and https://www.insights.uca.org.au/tuggeranong-to-provide-a-symbol-of-hope-during-floriade/)

Now, in September, the Tuggeranong Uniting Church is surrounded with colour, as the bulbs burst into flower.

And this church, along with the Yarralumla Uniting Church (pictured below), is on the visiting list for Floriade Reimagined.

And Tuggeranong Uniting Church, under the enthusiastic and energetic leadership of Elizabeth, along with a fine team of dedicated volunteers, has partnered with SEE-Change to have a modified, downscale (but still very much appreciated) SouthFest happening, in the grounds at Erindale. The sustainability focus of 2019 was kept and expanded in SpringFest 2020.

SEE-Change, a local sustainability group, ran a series of workshops, in the community garden and the community hall, on topics relating to sustainability: composting, worm farms, bee keeping, and reducing plastic.

Meanwhile, in and around the church auditorium, the Red Dove Pre-Loved Op Shop was selling second hand clothes, the church was offering Devonshire teas and BBQ sandwiches, the Girls Brigade were selling delicious cakes, reuseable bags to replace single use plastic bags were on sale, as was a wide range of potted plants, and there was a Beeswax stall and assorted other goods for sale.

Why, the COVID Fairy was even in attendance (ensuring that all COVID Safe precautions were being adhered to). And she brought Senator Katy Gallagher along, to open the proceedings!

Floriade has reimagined itself. SouthFest has reimagined itself. COVID-19 has been the impetus. Tuggeranong Church has reimagined how it can partner with community groups to provide an enjoyable and inviting community event.

Can the church as a whole, similarly, reinvent itself? Can we take the stimulus of the present time to move out into the future with renewed creativity, imagination, and community engagement? Can we demonstrate that we are capable of the spirit of the times—reimagination?