Today there is one of those regular reminders that occur in social media, about remembering war—the victims of war, those who have died, the consequences of armed struggle.
It is a good day to remember, also, that the Gospel is a call to peacemaking and reconciliation. This is at the heart of the commitments that the Uniting Church in Australia, amongst many other churches, has made over the decades.
At the Tenth Assembly in 2003, the Uniting Church affirmed “that God came in the crucified and risen Christ to make peace; and that God calls all Christians to be peacemakers, to save life, to heal and to love their neighbours; and that the Church is committed to be a peacemaking body”. (Uniting for Peace, Tenth Assembly, Uniting Church in Australia) A number of the UCA statements and resources relating to peacemaking are collected at https://www.unitingjustice.org.au/uniting-for-peace
Peacemaking has been a central concern of the Uniting Church since its inception in 1977. As early as 1982, the Assembly made a major statement on peacemaking, with two clear declarations: first, that “God came in the crucified and risen Christ to make peace [and] He calls all Christians to be peacemakers, to save life, to heal and to love their neighbours”; and second, that “the call of Christ to make peace is the norm, the onus of proof rests on any who resort to military force as a means of solving international disputes” (Militarism and Disarmament, 1982).
In 1988, in a Statement to the Nation issued for the Australian Bicentennial, the church declared, “In cooperation with all fellow Australians of goodwill, we are committed to work for justice and peace, calling for honesty and integrity, encouraging tolerance and compassion, challenging acquisitiveness and greed, opposing discrimination and prejudice, condemning violence and oppression and creating a loving and caring community”.
At that same Assembly, a statement on Nuclear Deterrence, Disarmament and Peace was also issued, with the statement that “All Christian affirmation about peace is grounded in the declaration that Jesus Christ is our peace. Through him the power of evil, sin and death is decisively broken, and the hostile and alienated world is reconciled to God and is itself renewed. We speak in hope, trusting God’s promise of the final transformation of all things.”
In 2003 the Assembly adopted an extensive statement entitled Uniting for Peace. In this statement the Uniting Church promised to “work together for peace, justice and reconciliation at the local, national and global level and in collaboration with local communities, secular movements, non- government agencies and people of other faiths”. We declared that we embraced “creative approaches to peacebuilding which are consonant with the spirit of the Gospel” and that we sought to “empower people who are systematically oppressed by violence, and to act in solidarity with those struggling for justice, peace and the integrity of creation”. The Statement also indicated an intention to “repent of our complicity in violence and attempt to overcome the spirit, logic and practice of violence”.
Continuing this commitment to peace today is important. One member of the Uniting Church, Len Baglow, has written this helpful piece on making peace, in which he gives serious consideration to a difficult question: “what does it mean in our time to be a peacemaker?” He indicates that he writes “to encourage others to join in this adventure that scripture calls peacemaking. I would particularly urge leaders in the Church community to see peacemaking not as a peripheral activity, but something which is urgent for our times.”
Len notes that IPAN, the Independent and Peaceful Australia Network, is planning a national conference later this month, at which there will be consideration of AUKUS and the current threat of war for Australia, as well as sessions on “building the peace movement: planning collaborative activism”. The details of the programme and registration are at
Continuing the commitment to making peace that Jesus articulated is an integral and important part of Christian discipleship in the contemporary world. May the resolutions of this conference and the networks that it builds contribute to the ongoing work of making peace and forming reconciliation in our fractured world.
The National Assembly of the Uniting Church in Australia has just installed the Rev. Sharon Hollis as President of the Assembly for the next three years (2021–24).
At the same meeting (being held online because of the COVID pandemic), members of the Assembly have elected a female President-Elect, the Rev. Charissa Suli. She will serve as President-Elect for three years, and then take up the position of President in July 2024.
The UCA employs a system where the current President, the immediate former President, and the President-Elect all serve as ex officio members of the Assembly Standing Committee, the body that oversees the church during the three years in between National Assembly meetings.
For the next three years, the President, the Past President, and the President-Elect will all be females: the Rev. Sharon Hollis, Dr Deidre Palmer, and the Rev. Charissa Suli, respectively. In addition, the current General Secretary of the Assembly is also female: Colleen Geyer. Her term has just been extended by the current Assembly. It is a striking symbol, when considering the national leadership of Christian churches across Australia. All of our key leadership are female.
The symbolism is potent, when Heads of Churches gather: women in such ranks have, to this point, been somewhat rare. The Uniting Church contribution has been, and will continue to be, a reminder, of the importance of providing a female perspective when issues of national social and political importance are being considered. (It’s a message that our national political leadership seems incapable of hearing and implementing—despite the power of the #EnoughIsEnough movement from earlier this year.)
Women in leadership is not an unusual thing for the UCA. To be sure, women have served in leadership roles in a number of denominations. But amongst the historic mainstream denominations, the Uniting Church stands out from Roman Catholic and Anglican Churches, with many more women stepping forward in leadership.
The same comparisons can be drawn with Baptist, Church of Christ, and Pentecostal churches over the past half century. (And a number of women in leadership in Pentecostal or other conservative churches have been in married teams, where their role has been “covered” by the “headship” of their husband—partner).
The first Moderator of the NSW Synod was Mrs Lilian Wells (1977–78) and the second Moderator of the Victorian Synod was Mrs Ethel Mitchell (1978–79). The South Australian Synod elected Mrs Elizabeth Finnegan as the sixth Moderator (1987–89) and then the Rev. Margaret Polkinghorne as the tenth Moderator (1995–97) in that Synod. The seventh Moderator of the Tasmanian Synod was Dr Jill Tabart (1984–85). Dr Tabart went on to be elected as the seventh President, serving 1994–97 in that role. She was the first female President.
This is completely consistent with the affirmation made in the Basis of Union—the document on which the formation of the Uniting Church was based. Paragraph 13 of the Basis, after recognising the existing ministries in the three participating denominations at the time of union, states, “The Uniting Church will thereafter provide for the exercise by men and women of the gifts God bestows upon them, and will order its life in response to God’s call to enter more fully into mission” (para. 13).
Indeed, this practice is also consistent with the fundamental theological affirmation made earlier in paragraph 13 of the Basis, declaring that the church “acknowledges with thanksgiving that the one Spirit has endowed the members of Christ’s Church with a diversity of gifts, and that there is no gift without its corresponding service: all ministries have a part in the ministry of Christ.” This, of course, derives from the crystal clear affirmations about the gifting of the Spirit that Paul makes in 1 Corinthians 12. The Spirit knows no limits of gender in gracing individuals with gifts for ministry.
So, women in key leadership roles is a practice consistent with scripture and in accord with the central values and practices of the Uniting Church. Along with the women already noted in the opening paragraphs above, a number of the Synods have had female Moderators, Queensland being the last to elect a female in Kaye Ronalds, who was the first female in that role in that Synod, serving 2011–14 (pictured below).
Five years ago, there were four female Moderators around the country: Myung Hwa Park (NSW.ACT, 2014–17), Sharon Hollis (VicTas, 2016–19), Thresi Mauboy Wohangara (Northern Synod, 2015–21), and Sue Ellis (SA, 2016–19) (pictured below).
Currently, there are three female Moderators: Thresi Mauboy Wohangara in the Northern Synod, Denise Liersch in VicTas, and Susy Thomas, in WA.
Whilst the Assembly has elected two lay women to the top leadership role—Dr Jill Tabart (1994–97) and Dr Deidre Palmer (2018–21)—lay female Moderators have been more scarce. In two Synods, lay women were elected as Moderator early in the life of the Uniting Church—in Victoria, Mrs E.A. Mitchell was the second Moderator (1979), whilst in NSW, Lilian Wells was the first Moderator (1977).
NSW subsequently elected Freda Whitlam (1985–86) and Margaret Reeson (2000–02) as Moderators. Tasmania elected Isabel Thomas Dobson (1997–99) and then the VicTas Synod elected her as Moderator for a second term (2009–13). The last Moderator for the Synod of Tasmania, before it joined with Victoria, was Colleen Grieve (2001–02).
South Australia elected Jan Trengove as Moderator (2001–03) and Dr Deidre Palmer (2013–16). In the Northern Synod, Ros McMillan served as Moderator (1996–2000)—her husband, Stuart McMillan, served as both Moderator (2010–15) and then as President (2015–18). In Western Australia, three lay women have served as Moderator: Beryl Grant (1985–87), Lillian Hadley (1993–95), and Elizabeth Burns (1999–2001).
Lay men have served in Western Australia (Ron Wilson, 1977–79, then Robert Watson, 2005–08), Tasmania (Neville Marsh, 1979–80, Dr Peter Gunn, 1991–93, and Don Hall, 1995–97), NSW.ACT (Bruce Irvine, 1989–92, and Jim Mein, 2004–07), Queensland (Dr John Roulston, 1990–91), South Australia (Dr Don Hopgood, 1997–99), and VicTas (Charles Lavender, 1982–83, Alex Kilgour, 1985–86, and Dan Wootton, 2013–16). In South Australia, the current Moderator is layman Bronte Wilson (2019-22).
The Rev. Charissa Suli, a second-generation Australian of Tongan heritage, is the first person of non-Anglo origins to serve in the National leadership role, although some Synods have elected non-Anglos as Moderators: Tongan Jason Kioa in VicTas (2006–09); Chinese Dr Tony Chi (1992–93) and Korean Myung Hwa Park (2014–17) in NSW.ACT. In the Northern Synod, indigenous leader Djiniyini Gondarra served as Moderator (1985–87) and now Thresi Mauboy Wohangara is Moderator. All of these leaders have been ordained people.
And the age of Charissa Suli is striking: she is a “young person” by church reckoning, having been ordained for just seven years, and still being in her thirties. That must surely be something not often seen in church leadership.
Of course, all of this recounting of females in prominent leadership roles hasn’t yet taken into account the numerous females who have served as Chairperson of Presbyteries, Church Councils, and Congregations—to say nothing of the thousands upon thousands of females serving as active members of Congregations and Fellowship Groups and living out their discipleship in community groups right around the country. Females outnumber males within the church by a factor of at least 2:1, so it is way beyond time that our leadership reflects this!
As we look back on 44 years of the Uniting Church, it is clear that we have sought to reflect the affirmations made in the Basis of Union, in undertaking the discernment about who would provide the leadership required in the various councils of the church. It might have looked better if the ratio of male/female, and ordained/lay, and even Anglo/CALD had been more evenly balanced. (The names of other leaders not noted in my survey above were all, like me, ordained males, usually “of mature age”.)
Nevertheless, the array of leadership we can point to provides a sign of our commitment as a church, to be open to the moving of the Spirit. We have seen that in the gifted leadership of Dr Tabart (who signed the Covenant relationship with the United Aboriginal and Islander Christian Congress in 1985) and Dr Palmer (who has steered the church through the difficulties of the 2018 decision about marriage, and who has been key to the development of a fine resource on domestic violence in 2021).
May that be what transpires under the leadership of Sharon Hollis, our first ordained female President, and then Charissa Suli, our first Pacific Islander female President.
Confession: I haven’t done an exhaustive search into the names of all the Moderators. Those noted in the blog are those whose names I found in online resources (largely Wikipedia). Not every Synod has provided a full list of Moderators online. If there are other females, or lay people, who should be included amongst those I have noted, please let me know, and I will add them in!
Footnote: a month later, the NSW.ACT Synod elected the Rev. Mata Havea Hiliau as Moderator-Elect, to take office for three years commencing in early 2023. Gender, generational change, and CALD leadership all in one go.
This month, the 16th National Assembly meeting of the Uniting Church is being held. Assembly meets every three years, rotating around state capitals. This year, the plan was to meet in Brisbane—but last year the decision was made to meet online.
Each Synod reports to the Assembly. The report of the Synod of NSW and the ACT includes a section that provides a description of “who we are” as the Uniting Church in this Synod.
That description uses data from the 2016 NCLS results and also a single respondent Census of Congregations (2019) which included an estimate of average worship attendance and an actual headcount.
I thought it was worth extracting this part of the Synod report and hinting it a wider airing. So, when we look into the mirror of these surveys, what do we see? What is the Uniting Church like, right across Australia.
The 2019 Congregational Census reported that the NSW—ACT Synod has 23570 worship attenders each week, including 2896 children under 15 and 2556 youth and young adults aged 15-30. There are 533 local churches oversighted by 375 church councils and 85% of congregations participated in the census.
80% of our churches were monocultural (more than 80% one group), 14% multicultural with one group making up 50-80% and there were 6% of churches where the largest ethnic group made up less than 50% of the population.
In 2019, just 14% of congregations had direct relationship with Aboriginal or Torres Strait Islander people, although we know from the 2016 NCLS that 26% of churches conduct an acknowledgement of country in worship.
Just 12 churches had a weekly average of more than 150 people in worship.
31% of churches had no children, 34% had less than 5 children, but there were also 29 congregations had more than 20 children involved in congregational life, 6 of which had more than 50. 40% of churches had no young adults, 30% had less than 5, but 36 congregations had more than 20 young adults and 3 had more than 50.
As reported to the previous Assembly, the 2016 National Church Life Survey (NCLS) surveyed 10,183 adults and 392 children (8 to 14) from 275 local Churches across the Synod. The 2021 NCLS will be conducted in August-September this year.
The average age of UCA members was 66, compared to the average age 38 for the Australian population at the same time. In 2016 70% of NSW-ACT UCA attenders were over 60, compared to 21% of the wider population. 63% of NSW-ACT UCA attenders were women and 37% were men.
That’s who we are, according to these surveys. Ask yourself, as you look into the mirror: do you recognise yourself?
After many years of careful conversation, three Protestant churches decided to join to form the Uniting Church in Australia—44 years ago, on 22 June 1977. The rhetoric was “we are a movement, not a denomination”. They were heady days. The new church issued a Statement to the Nation. There was front page newspaper coverage of the opening service of the new church. There was great optimism about what the future held.
44 years down the track, the Uniting Church has developed a clear identity and carved out a distinctive place within Australian society. We have made mistakes, followed some unhelpful paths leading to dead ends, and not always provided good, transparent, informed decisions. But we are human, flawed, striving, hopeful. We press on.
As the Uniting Church, we have a distinctively open and unconstricted theology, faithful to our reformed and catholic heritage, but contextualised to the contemporary Australian situation. We celebrate multicultural and linguistic diversity and exhibit a warm acceptance of LGBTIQ+ people. Across the church there is a clear and strong commitment to social justice, advocating for refugees, working to effect better housing policies, arguing against the excessive gambling addiction in society, decriminalising drug usage, and other issues.
We have a consistent and thoroughgoing commitment to living sustainably, honouring the creation, and working with community organisations devoted to environmental care. We have an enduring covenant with the First Peoples of the land, an openness to ecumenical and interfaith engagements, and a strong commitment to mission in other countries that means working carefully with partner churches and supporting local initiatives.
In each of these areas, we have ideals, goals, visions, and we have dashed hopes, failed enterprises, inadequate realisations. Yet we press on.
We still talk with orthodox, catholic, conservative, evangelical and pentecostal siblings, but don’t feel constrained by their dogmas or traditions, or by what we perceive to be their restrictions and limitations. We seek to set out in fresh directions, following untested pathways, sailing into unchartered waters, knowing that this means pushing the envelope, risking being criticised or unfriended or worse. Sometimes the fresh initiatives work well, sometimes they fail spectacularly. But at least we try—and we press on.
It’s a good place to be! We are appreciated by so many people in society. I can’t tell you how many times I have heard the comment, “If I went to church, it would be to a Uniting Church”. Well, it’s OK not to go to church, but it’s great that church folk can work with others in the community on projects of mutual interest, to the benefit of all. “Uniting for the Common Good” has been one of our catchcries in recent years. “Where the wild God is” is the current theme for our consideration—we go where God is already at work.