Tma october 2020

TMA T h e M e l b o u r n e A n g l i c a n

Ken Spackman: challenges, opportunities for the church page 9

How Nouwen classic fostered priest’s ‘inner work’ page 23

October 2020, No 596

Perth girls’ school’s mask initiative sends packages of care by Chris Shearer

The idea grew out of a simple desire to help people in need. For weeks the wider community of St Mary’s Anglican Girls’ School in Perth had watched as Melbourne’s second wave of COVID-19 had paralysed the city. They’d heard stories about vulnerable people being unable to afford essential masks, and spurred on by Deputy Principal Sheevaun Darby they decided to do something about it. Together, St Mary’s staff, students and families sewed more than 600 reusable masks to donate to Melbourne, which began to arrive in the city in mid-September. Each came in its own sealed ziplock bag with a personal note Dean of St Paul’s Cathedral the Very Revd Andreas Loewe delivers boxes of masks to St Mary’s House of Welcome CEO Robina Bradley.

Keep JobSeeker up to avert poverty plunge Many lives had been lost, with people often dying alone and isorchbishop Philip Freier lated and their families and friends has urged the Federal continuing to grieve. Government to reverse its “So too have many livelihoods decision to cut the JobSeeker pay- been lost,” Archbishop Freier said. ment by $300 a fortnight from “The unemployment data shows that 25 September, warning that the there are now more than a million decision would plunge people into Australians unemployed. And that poverty – including more than one number is expected to grow over million children. the coming months. In fact, some Dr Freier, who is also Chair of forecasts suggest it will almost the Brotherhood of St Laurence, double by next year. Across NSW said in a video released on 16 and Victoria, there is now only one September that the Government job available for every 10 people should be commended for the unemployed. swift and decisive action it took to “The Government should be support Australians when the crisis commended for the swift and broke six months ago. decisive action it took to support But he said that as long as the Australians when the crisis broke. crisis continued, Australians needed This includes introducing JobKeeper, the Government to continue to as well as the coronavirus supplefocus its resources on providing the ment to JobSeeker, which effectively support and stimulus needed. doubled the payment to the unemby Mark Brolly

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ployed. These actions have saved millions of Australians from severe hardship and poverty. “But that is soon about to come to an end. The issue is, the crisis has not ended. What will happen to the 1.4 million people these programs support when they end? “The picture is grim. “As long as the crisis continues, Australians need the Federal Government to continue to focus its resources on providing the support and stimulus needed.” Archbishop Freier said the choices governments at all levels made now would have consequences for communities for years to come. If the government stimulus that was needed was pulled back, recovery would not only be delayed but made much harder. Continued on page 12

Continued on page 2

Melburnians face a ‘long haul’, says Archbishop by Stephen Cauchi

Archbishop Philip Freier has addressed the “demoralising” lockdown fatigue afflicting Victorians while churches within the Diocese of Melbourne attempt to plan annual general meetings and, possibly, Christmas services and events. In a YouTube message in September entitled “Facing the next hill”, Archbishop Freier likened the lockdown restrictions to the multi-day Jatbula Trail hike in the Northern Territory. “You reach a certain point that you think is the top of a hill but when you get there you turn a bit of corner and you see another long rise facing you. “Now that’s quite a demoralising feeling. I suspect it’s rather like that for all of us with the roadmap that’s been opened up … by the Premier.

PLUS: Two perspectives on lockdown, leadership and the church (page 15)

“There’s a new climb we’ve got to make.” Dr Freier said he was “very grateful” for the one-hour extension of the curfew to 9pm but added that the journey ahead would be “challenging”. “We have a long haul ahead of us,” he said. However, “God gives you a lot of resources through his grace and his spirit to equip you to cope with that. “We are called to continual endurance, to dig in deeper and to look for God’s grace present even in this difficult time.” Lockdown afforded an opportunity, said Dr Freier, to “be at our best, to rely on God and to have that kind of care for ourselves and each other that we know we’re going to need in these months ahead”. By December, he said, some degree of normality may return to people’s lives, “even though Continued on page 6

THE ARCHBISHOP WRITES

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Discernment needed on post-COVID scenarios T he theme “We are all in this together” gave great focus in the early days of our experience of the COVID-19 pandemic. Even though that commitment seems a bit frayed around the edges at the political level, the theme speaks an essential Christian truth. St Paul’s teaching in 1 Corinthians 12 makes this point graphically using the metaphor of the human body and its parts. For Christians, we are all in this life together as part of the Body of Christ. It’s not just a motto of encouragement in difficult experiences of the pandemic but a central character of our Christian discipleship. Any student of church history realises how challenging this aspect of our faithfulness as disciples can be. Unresolved conflict and the inevitable division of the body of Christ that results is one of the great scars on our Lord’s legacy. We do well to ponder deeply the message of the Bible and the unity to which all Christians are called. It looks to me across many con-

“Let us discern deeply how the ministry of Christ is strengthened for the future out of all our present afflictions.”

texts that the COVID-19 pandemic has magnified cracks or weaknesses in organisations and structures in society that earlier may have seemed unimportant. This is as much the case in the Church as it is elsewhere. An obvious example is where funding and resourcing of church ministry has come to largely depend on fundraising , hall rentals or op shop income. In such a situation confidence has been more heavily shaken than circumstances where the giving of the faithful continues as the primary source of funding the cost of ministry.

I have read that there are four future scenarios for local church communities out of these COVID-19 times. The first is quite simple: that the parish church recovers and gets back to the way that things were before. Most things resume the way they were previously and life goes on with only the memory of an unpleasant interruption. This scenario is possibly the one that we are most readily attracted to. The second scenario recognises that everything in society may change to the extent that reinven-

tion and finding a new place to go and a new means to get there will be the pathway for some local church communities. A third scenario is a hybrid between the first two where some things resume the way they were but new things are also embraced as part of a new reality. This is a scenario where the future is reframed in the light of new information and building on the strengths that we’ve known before. I suspect that this will be a reality for many of us and I’m working on plans to identify the kind of sup-

Perth girls’ school’s mask initiative – from page 1 of support from students. “These responses to immediate need are kind of what energise very often, which is what happened in this case,” the Revd Richard Pengelley, school chaplain at St Mary’s, told TMA. “Here we were looking at videos of the empty streets of Melbourne and hearing these terrible stories of about three or four weeks ago, so it was really, really good, [a] really, really positive impact on us and we thank you for the privilege of being able to do it.” When it came time to distribute the masks, Mr Pengelley, the former dean of St George’s Cathedral Perth, reached out to Dean of St Paul’s Cathedral the Very Revd Andreas Loewe. “Richard rang and said: ‘Our girls would very much like to help you in Melbourne. We’re

looking at the situation from afar. We all know that we’re in this together, and we’d like to do something for you’,” Dr Loewe says. “For me this is a really

Clergy Moves Vacant Appointments as of 24 September 2020: Activation of appointment processes will be on a case by case basis; St Michael & All Angels Beaumaris; St Stephen, Belmont; St Edward, Blackburn South; St Faith, Burwood; St Luke, Cockatoo [from December 2020]; Darebin South; St James, Glen Iris; St Hilary’s Kew, North Balwyn and Mont Albert, North; Holy Trinity, Hampton Park; Holy Trinity Lara with Christ Church, Little River; Hume Anglican Parish; St Nicholas Mordialloc; Upper Yarra ; All Saints Newtown/Geelong West. Appointments: SEACH, The Revd Dr Gregory, appointed Incumbent, St George, Malvern, effective 3 February 2021 Permission to Officiate: PARSONS, The Revd Conrad, appointed Permission to Officiate, Diocese of Melbourne, effective 3 September 2020 Resignations: PARSONS, The Revd Conrad, as Priest to Melanesian Wantok, effective 31 August 2020

wonderful sign showing that anybody can chip in and help to combat COVID-19. All our gifts are needful and needed and our creativity is needed. When we come together as a nation and

port that will help this reframing transition. If the first three scenarios have some sense of continuity the fourth is the most discontinuous. In this scenario the impact of the COVID-19 crisis means the community is no longer sustainable under any version of the first three scenarios. This fourth scenario releases the community from the responsibility of recovery, reinvention or reframing and works to identify the future options that are present. These could be to close, to partner or indeed to be open to an entirely different ministry purpose. Recover, reinvent, reframe and release are all there as possible futures. Let us discern deeply how the ministry of Christ is strengthened for the future out of all our present afflictions.

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a church we can achieve some incredible things that have far-reaching effect.” The masks have been distributed to Anglicare Victoria’s homelessness programs in Fitzroy, St Mary’s House of Welcome, also in Fitzroy, and the Asylum Seeker Resource Centre in Footscray. The response has so far been “really, really positive”, the Dean says. TMA was on hand with the Dean as he personally delivered two boxes of these masks to St Mary’s House of Welcome CEO Robina Bradley on 23 September. “Just [a] small touch like masks, it actually says ‘we care’, and makes such a difference,” Ms Bradley said. “The smiles on the faces out there when they get [these personalised notes] in the little bag will be enormous.”

STREAMING SERVICES at St Paul’s Cathedral

Sundays 8am BCP Eucharist with Sermon 10am Sung Eucharist with Hymns, all-age Bible Talk and Sermon 1pm Mandarin Eucharist 華語崇拜 Weekdays 12.15pm Lunchtime Eucharist (Wednesday & Friday) 2.30pm Choral Evensong (Mondays*) 5.10pm Choral Evensong (Tuesdays)

*Broadcast on C31 (digital 44) at 2.30pm only

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The Melbourne Anglican ISSN 1324-5724 Interim Manager (TMA and Online) – Emma Halgren editor@melbourneanglican.org.au TMA Journalist – Mark Brolly mbrolly@melbourneanglican.org.au TMA Journalist – Stephen Cauchi scauchi@melbourneanglican.org.au Digital Journalist – Chris Shearer cshearer@melbourneanglican.org.au Advertising – Janelle Tickes 0435 569 777 or ads@melbourneanglican.org.au Subscription Enquiries tma@melbourneanglican.org.au Design & Layout – Ivan Smith ads@melbourneanglican.org.au Communications Assistant – Jessica Meegama Printing – Rural Press Published by: Anglican Media Melbourne 209 Flinders Lane Melbourne VIC 3000 ph 9653 4269 www.tma.melbourneanglican.org.au

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Obituaries: MELLOR, The Revd Neville, 20 September 2020 STOCKDALE, The Revd William John Douglas (John), 29 August 2020 For Vacant Parishes listing contact registrar@melbourneanglican.org.au See Tributes at www.tma.melbourneanglican.org.au Clergy Moves is compiled by the Registry Office and all correspondence should go to registrar@melbourneanglican.org.au

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Retired Upper Yarra priest seeks to remain ‘green and fruitful’ in God’s service by Mark Brolly

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ail Pinchbeck retired as Archdeacon of Maroondah and Priest-in-Charge of the Parish of Upper Yarra in recent weeks and has thought about signing on as a cook on a prawn trawler in the Gulf of Carpentaria or as a speed camera operator! But, really, she still just wants to be useful to God and God’s church. “I pray that I will continue to be ‘green and fruitful’ and live to the glory of God in the years to come,” she says. Ms Pinchbeck was among the first women to be ordained in Melbourne, as a deacon in 1987 and as a priest in 1992, and for 22 years has led the easternmost parish of the diocese, based in Warburton. But her path to Anglicanism, to ordination and to the upper reaches of the Yarra was by no means inevitable. Born and raised in Preston, the eldest of four daughters of Bruce and Phyllis Pinchbeck, she was raised in what she described as a loving and supportive home where her parents taught their children the value of a moral code, integrity, honesty, facing the consequences of one’s action and of being true to one’s convictions. She attended Tyler Street State School and Preston Girls’ High School, where the Principal, Miss Molly Brennan, was highly committed to the education of girls even though the school itself was very poorly resourced. Baptised as an infant at a local Presbyterian church, young Gail attended Sunday School at another Presbyterian church. “When I was 12, my parents gave me the option to leave, which I did, so for my teenage years I wanted nothing to do with God or church,” Ms Pinchbeck recalled. “It was when I went to La Trobe University that my faith journey

began, although I am sure the grace of God had been present throughout my life, even though I was unaware of it. At La Trobe I met members of the Evangelical Union [EU] and it was the warmth of their welcome that drew me into that fellowship. It was during those years that I came to faith in Jesus. It is testimony to the spiritual strength of that group that many people from that group went into ministry: including Mavis Payne and Joy Sandefur, as well as others who have served God in other expressions of his church.” Her first contact with the Anglican Church came in the late 1970s when she went to All Saints’ Greensborough. “In 1980, I was confirmed and felt a strong call to full-time ministry,” Ms Pinchbeck said. “At that time, I believed that God was calling me to missionary services overseas. I left secondary teaching after nine years and went to Ridley College. In 1985, in my last year at Ridley, I applied to CMS [the Church Missionary Society]. I could not proceed due to medical reasons. Knowing what had happened, [Ridley’s then Principal, the Revd] Maurice Betteridge asked to see me. The General Synod had just passed the Deaconing of Women Bill and Mr Betteridge suggested that I consider offering myself for ordination. I had never thought about ordination. It certainly was a surprising turn in my life.” Ms Pinchbeck returned to Greensborough as Assistant Curate in 1987-88, then served at Holy Trinity Oakleigh from 1988-92 and St Mark’s Camberwell from 1992-98, when she was appointed PiC of what was then known as the Warburton Parochial District. “It is an incredible privilege to serve God and his people and share in ministry of Jesus,” she said of her time at the four parishes. “I have lived and ministered in

The Revd Gail Pinchbeck outside one of her churches, All Saints’ Yarra Junction.

“I do believe that God is sovereign and he can be trusted to preserve his church.” the Upper Yarra, one of the most beautiful settings in the diocese. I walk down the front path of the Vicarage in Warburton and I am by the banks of the Yarra River. “The beauty of the area has attracted many ‘tree-changers’ and people pursuing an alternate lifestyle and different expressions of spirituality. This has brought its challenges for outreach. All churches in the Valley struggle financially and there are no full-stipend ministries. Yet we enjoy good relationships with one another. I am constantly moved by the faithfulness and commitment

of God’s people in my parish. “The main strength of this area is its community engagement, particularly its care of people. Parts of the Upper Yarra are amongst the poorest in the State and there is great need. This care for people has been most manifest in this COVID time and many, including members of the parish, are engaged in providing assistance to those in need. I can think of no better place to live at this time.” Asked what church life will be like after COVID-19, Ms Pinchbeck said churches probably would need to make use of the technology “in a good and in a measured way into the future”. “I do believe that God is sovereign and he can be trusted to preserve his church.” As to her own retirement, she said most things were on hold as she continued as Locum in the Upper Yarra Parish. Ms Pinchbeck is single and shares her life with two cats, Cole and Porter. “Even fishing – one of my favourite interests – on one of the bays is

closed to me at the moment. I have thought briefly about signing on as a cook on a prawn trawler in the Gulf of Carpentaria or a speed camera operator but basically I want still to be of use to God and his church. Where will I live? This Valley has embedded itself in my heart, but we are a pilgrim people and I’m sure that God will open new vistas to me.” Ms Pinchbeck said she came relatively late to Anglicanism “but I’m glad I did”. “The expression of Christian spirituality in this diocese is very diverse. It is true we have many challenges, including the increasing encroachment of secularism, the need to regain public trust and confidence after the child abuse revelations in recent decades and other contentious issues. However, we have the grace of God to rely on, even to lead us into what for us may be uncomfortable, but ultimately beneficial areas. Trust can only be built through justice for the victims, a tight Child Safe system ... and by faithful and humble ministry to the communities in which we are placed. “We also now have the flexibility to be creative in renewing outreach in parishes and in establishing ministry plants and Authorised Anglican Congregations. As an Examining Chaplain, I am encouraged by the godliness, commitment and gifted-ness of people offering for ordination. This bodes well for our future. “At the heart of my life and ministry is my relationship with the Lord Jesus Christ. It is his love, teaching, discipline and presence which sustains me. Over the years, I have been blessed to serve him in various settings. I have always appreciated the love I have received from his people, particularly from those who worship in the Upper Yarra Parish and the support and encouragement I have received from my Archbishops, Bishops, clergy and diocesan staff.”

Do you need face masks? You can buy ethical, reuseable face masks directly from women from our Stepping Stones to Small Business program Women from migrant and refugee backgrounds across Victoria who have completed our micro-enterprise program are making affordable, reusable face masks for personal use. Through our page, you can contact and buy directly from the maker, giving them 100% of the profits. Large or custom orders are also available. Simply go to bsl.org.au/face-masks to get yours, be safe and support your community today. Find out how the Brotherhood of St. Laurence supports new migrants at bsl.org.au www.tma.melbourneanglican.org.au

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Early church thought Jesus was ‘true God’ ers to be gods, they made a clear distinction between an eternal, cosmic God (absolute divinity) and a man promoted to god (euergetic divinity). “The truth is that Greeks and Romans had thought long and hard about the nature of a God and gods, to the point that there was generally thought to be two types of divinity,” he said. Ancient Greek histor ian Diodorus Siculus, writing in the

by Stephen Cauchi

The early Church did not believe Jesus was a man-made “god” like a deified Roman emperor, but a genuine, cosmic, eternal God, Ridley College theologian the Revd Dr Michael Bird said in the college’s annual Leon Morris lecture. Dr Bird said it was “commonly argued” that the first-century Church “initially explained and described Jesus as a divine figure derivative of Greco-Roman and Jewish intermediary figures”. “On many scenarios, the challenge is to identify which myth, mighty ruler, or intermediary figure provides the closest analogue to how Jesus was divine for the early church,” he said in the online lecture. “ The origins of divine Christology becomes the quest for the most appropriate parallel.” Dr Bird said the objective of the lecture was to “question that conclusion”. First-century Christology, in fact, was similar to fourthcentury Nicene Christology, which believed Jesus was “true God”. There were two major ways to conceive of divinity in the GrecoRoman world, said Dr Bird. There were the eternal gods, like the Greek gods (such as Zeus) or the Jewish God Yahweh. But it was also possible for people to become gods.

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Dr Bird wrote that the early Church definitely placed Jesus in the first category. “Absolute divinity was implicitly and explicitly attributed to Jesus in the early Church. “An awareness of and concern about divine ontology was part of early Christian discourse from very early on in its discussion of Israel’s God, Jesus and other spiritual entities.” The idea that Jesus only came

the ‘form of God’ and is ‘equal to God’. ” In the Book of John, said Dr Bird, Jesus is portrayed as the preexistent Word, sent by the Father from heaven who takes on human flesh, who is one with the Father to the point of mutual indwelling, equal to God, who returns to the glory that he had with the Father before the creation of the world, who is confessed by Thomas with the honorific acclamation of ‘my Lord and my God’. 1 John refers to Jesus Christ as “true God and eternal life”, possessing an absolute form of divinity. Hebrews refers to Jesus as “the reflection of God’s glory and the exact imprint of God’s very being”. The author later declares that “Jesus Christ is the same yesterday and today and forever”. In the Book of Revelation, God to be regarded as a cosmic and the Father states that “I am the eternal God much later – a sec- Alpha and the Omega”, the one ond century “platonic big bang of “who is and who was and who is Christological ontology” – was not to come, the Almighty”, and “the correct, Dr Bird said. “Ontological beginning and the end”. Jesus commitments in Christology were matches that language: “Quite early, explicit, explicable within amazingly Jesus later refers to first-century religious environs, himself ... as ‘I am the Alpha and and proved to be enduring.” the Omega, the first and the last, An analysis of the Ne w the beginning and the end’.” Testament clearly shows this, he Dr Bird gave his talk, entisaid. In the book of Philippians, tled Jesus among the gods: Early Paul “makes what are effectively C hr i s t o l o l o g y an d An c i e nt ontological claims about Jesus Theologies of Divinity, on 15 by stating that Jesus exists in September.

“The truth is that Greeks and Romans had thought long and hard about the nature of a God and gods …” The Revd Dr Michael Bird.

Oriental and Greco-Roman rulers were also often considered divine, and some Jews considered Moses divine. Jesus, as a prominent leader, may have been considered divine for the same reason. “Alexander the Great was proclaimed as divine during his lifetime and later had a cult set up in his honour. The Romans adopted the practice of worshipping and then deifying rulers.” But Dr Bird stressed that, even though the Greeks and Romans may have considered some rul-

first century BC, wrote that “as regards the gods, men of ancient times have handed down to later generations two different conceptions. “Certain of the gods, they say, are eternal and imperishable … for each of these genesis and duration are from everlasting to everlasting. “But the other gods, we are told, were terrestrial beings who attained to immortal honors and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus.”

Great potential in integrating theology and psychology ignore the concept of sin. But Dr Bräutigam – who has a themselves as best as they can but integrative idea running through Whereas a theologian would background in both pastoring and then they’re not really fulfilled and all its various teaching modules. The rival fields of theology and talk about “sin”, for example, the psychology – said there was so much I think this is where theology could We also seek to do integration on psychology – which have histori- psychologist would talk about “bias”. “promise” and “potential” integrating come in”. a research/academic level and I cally often opposed each other – are This means, said Dr Bräutigam, the two. The mission of the Centre, said haven’t found any departments being brought together following “a bias towards interpreting inforPsychology could offer “help- Dr Bräutigam, is to serve and equip where this is happening in Australia the creation of a new centre at the mation in a more self-enhancing ful clues” for clergy about issues the Church and Christian profes- – but that doesn’t mean they don’t Melbourne School of Theology. way – anything that will help me to such as grief and loss. Counsellors, exist,” he said. The Centre of Theology and feel better about myself, even to a conversely, would benefit from Christian colleges offer Christian Psychology was launched in August, narcissistic degree. understanding important theologicounselling degrees – for examthe fruit of a 2017 merger between “From a psychologist’s viewpoint cal doctrines, including sin. ple, Christian Heritage College, the MST and Eastern College. it’s, ‘Oh well, as long as it helps you “You get such a richer picture of Morling College, Excelsior College The Centre’s director, the Revd and makes you feel better about the human being and how we can and Tabor Adelaide. “Some of their Dr Michael Bräutigam, said there yourself, that’s fine’. ” work together,” he said. courses even entail an integrative were “quite a few difficulties” in module – for example, Morling’s integrating the two disciplines, Graduate Diploma of Counselling which have “different approaches, involves a module on Counselling different methodology and different and Theology”. worldviews”. Melbourne’s John Paul II Institute “That’s certainly the position that for Marriage and Family Centre you sometimes get from a Christian offers teaching, but its research “is The Revd Dr Michael Bräutigam. viewpoint – all of psychology’s not as extensive and is obviously dangerous, let’s not touch it,” he told happening from a Roman Catholic TMA. Psychology’s view of religion For church leaders, this included sionals working in any ministry in perspective”. “Psychology has been tradi- differed greatly among each practi- better pastoral care and practical Melbourne and Australia, including Integrating theology and psytionally done from a humanistic, tioner, he said. help in dealing with conflicts within cross-cultural workers, chaplains, chology is much more developed in secular viewpoint – you have all “You have some practitioners who a congregation. teachers, pastors, counsellors. the United States. Biola University your potential within you, you just are really happy to integrate the two “That’s one of our goals – looking While merging theology and “have been doing it for a few decades. need to recognise it. This idea of self- and they are really open to (religion) into pastoral care in the church, for psychology staff at the new Centre I’m learning from them”, he said. actualisation or self-esteem.” but, in general, probably not. instance, seeing where does pasto- was a challenge, he said, overall “the The Centre was also developing a Christians, by contrast, may “Most psychologists are from a ral care end and where do mental whole merger went really beauti- partnership with the Seattle School “look at psychology with suspicion more secular, humanist background. health professionals need to come in. fully”. “It’s a beautiful mix we have … of Theology and Psychology. Fuller and think, ‘I’m not sure if this is a They exclude theology from the conPastors needed to say, “Well, this an eclectic group of people,” he said. Seminary and Wheaton College good approach’ .” versation and theologians as well.” is where my expertise ends and I Currently, as was the case prior were other examples. The Biblical Counselling moveAnother issue was that psychol- need to send this person to a psy- to the merger, theology and psycholDr Bräutigam, who was born ment, for example, excluded all ogy was a science, and science had chiatrist and medication is helpful. ogy units are being taught separately. and educated in Germany, has a psychology and just used scripture difficulties with concepts that could “It doesn’t have to be ‘either/ However, a combined theology/ degree in psychology and a PhD in for therapy. “It’s very strong in the not be measured. or’. I think ‘both’ is a solution too psychology unit is being developed theology. Originally, he intended to United States, I haven’t really seen it “How do you measure God … working together, I think, is the – “Theological Approaches to Mental become a Christian therapist but here that much in Australia.” and how do you measure sin? solution.” Health”. instead moved into ministry and Theologians and psychologists (Psychology) is more or less an The effect of social media was an In Australia, there has been became a pastor. After obtaining his had different values, language and empirical science and they want area where theology could definitely limited integration of theology and PhD, he began teaching theology. terminology, he said. One example, to do experiments and they have help, he said. In today’s culture, psychology. He moved to MST in 2015. and a sticking point for theologians, hypotheses they test. So it’s a com- “people are a bit confused about “The teaching philosophy of our was that psychologists tended to pletely different approach.” themselves. They want to portray Centre though has at its core the See advert on page 12. by Stephen Cauchi

“You get such a richer picture of the human being and how we can work together ...”

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New interim CEO brings wealth of experience Subsequently, he reconnected with St Paul’s when working in the city hris Arnold finished and attending Evensong, joining what he thought was his final the Cathedral restoration commitrole as a Chief Executive tee at the turn of the century. Later, Officer last October after almost 10 he spent three years on the board years as Executive Director of the of Christ Church Grammar School Skin & Cancer Foundation. But, in South Yarra (the only remaining not for the first time, he was drawn Anglican parish primary school back to the Anglican Church to use in Victoria), helping to draw up a his professional skills – this time strategic plan and facilities master as interim CEO of the Melbourne plan, while attending the parish. For Anglican Diocesan Corporation a short time, he had also worshipped (MADC) after the resignation of its at Holy Trinity Kew. first CEO and long-time Registrar On his new role, Mr Arnold said: Ken Spackman in August. “... I felt I would start with some hisMr Arnold, who was made a tory and be able to jump into it a Member of the Order of Australia little bit more quickly than someone (AM) in last year’s Australia Day who had no association in the past Honours List for significant service with the diocese.” to community health through mediApart from his involvement with cal research organisations, insists he and roles in the Church, Mr Arnold is in the role for only six months. has extensive experience in business, Ironically, he takes up the post the health and medical research secduring the most significant global tors, business and financial services, pandemic in 100 years. philanthropy and the arts. The With diocesan staff having Foundation he led until last October worked remotely since March, Mr is Australasia’s largest specialist skin Arnold said: “I have not set foot in health tertiary referral clinic and the diocese ... to sit down face-to- research and education centre, treatface with the people I am working ing 27,000 patients annually. with is, I suppose, a particular chalWith his wife Margot Costanzo, lenge at this time.” he runs Hodgson Associates, a His Anglican roots go back to his private consulting practice focused parents’ connections with the church on governance, strategic planning, and to singing in church choirs, first structuring, board reviews, board at All Saints Footscray and then at and management advice. St Paul’s Cathedral, which led him Mr Arnold completed an MBA to Trinity Grammar School, Kew. at Monash University, having by Mark Brolly

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Chris Arnold: “start with some history.”

“An extremely experienced and accomplished business leader and consultant”. Archbishop Philip Freier

studied Business and Commerce at Melbourne University. Early in his career, he served as a Deputy Regional Director with the Victorian Health Department. Archbishop Philip Freier, announcing Mr Arnold’s appoint-

ment on 31 August, described him as “an extremely experienced and accomplished business leader and consultant”. “Chris has held six CEO roles across health, law and accounting and financial services ...,” Dr Freier said. “His senior management career began as the deputy CEO of the Royal Children’s Hospital at 30. He was awarded his Member of the Order of Australia for his involvement in genetic research, both as chairman of the Global Variome Ltd, in which he chaired an international board of eminent geneticists, and for his involvement as a director of BioGrid Australia Ltd, a national bioinformatics company. “He has held board member and chair positions in both not-forprofit and for-profit organisations, as part of his life-long involvement and contribution to philanthropy. “He is a board member of Melba Opera Trust and the Australian World Orchestra, and has served on the boards of Philanthropy Au s t r a l i a a n d Au s t r a l i a n Communities Foundation among a multitude of other community commitments.” Mr Arnold’s Melba Opera Trust board profile says: “Since his time as a member of the choir at St Paul’s Cathedral, Chris has had a lifelong love of choral, classical music and opera. With his wife

Margot Costanzo, a 3MBS community radio board member and opera producer/presenter, joining the board of Melba was a natural.” The Melba Opera Trust was established in 2008 to provide scholarships to develop Australia’s most promising young opera singers and repetiteurs. With the closure of Melba Memorial Conservatorium of Music at the end of 2008, the Trust carries forward Dame Nellie Melba’s bequest and her final wish that her gift establish a scholarship “…so that another Melba may arise”. The Trust is also the chief caretaker of the memorial to Richmond-born Dame Nellie (1861–1931), Australia’s first worldfamous opera singer, at Lilydale. Mr Arnold studied piano at Trinity Grammar and still plays the instrument, while he and Ms Costanzo have commissioned musical compositions, including two works by Elena Kats-Chernin, who was born in Uzbekistan and migrated to Australia in 1975. They also belong to the Richard Wagner Society. Archbishop Freier concluded his announcement of Mr Arnold’s appointment by saying: “I am delighted that a leader of such stature and experience is joining the (Melbourne diocesan) team, and look forward to working with him at this challenging time.”

Wollaston Theological College, Anglican Diocese of Perth

APPOINTMENT OF WARDEN (HEAD OF COLLEGE) Wollaston Theological College is responsible for theological education, formation, preparation and training of lay and ordained people in the Diocese of Perth. The Warden is the senior officer of the College and is responsible to its Board and through the Board to the Archbishop for the academic, strategic and liturgical leadership of the College, as well as ensuring the good management of its administration, finances, admissions, pastoral care and discipline. The Warden must be committed to the ‘Anglican way’; while embracing the catholic tradition of the College, they will have an understanding of and sympathy with the range of traditions within the Church. Given the decision of the Diocese’s longstanding partner in theological education, Murdoch University, to discontinue offering theology subjects as of July 2021, the College is currently negotiating with other university providers of theological education. One of the earliest responsibilities the new Warden will be to provide the leadership and management skills needed to implement this significant change. The College is also a key catalyst for enabling the new Diocesan Mission Plan: Mission 2020+. Further information is available by contacting Mrs Susan Harvey, Manager Episcopal Office, at susan.harvey@perth.anglican.org Applicants are welcome to speak with the Archbishop as to the appointment. Applications with full curriculum vitae, the names, addresses and telephone numbers of three referees, and a short account of your vision for the position are to be sent to: The Reverend Dr Philip Raymont Chair of Wollaston Theological College C/- Mrs Susan Harvey at susan.harvey@perth.anglican.org or GPO Box W2067, Perth 6846, Western Australia Short listed applicants will be contacted as soon as possible after 30 October 2020 and will be afforded an opportunity to visit the College (in accordance with COVID-19 restrictions) prior to interview. www.tma.melbourneanglican.org.au

THE MELBOURNE ANGLICAN • October 2020 • 5

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New reconciliation course inspired by Rwanda by Stephen Cauchi

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new forgiveness and r e c o n c i l i at i o n c o u r s e inspired by the healing of Rwanda from its civil war and genocide will be offered by the Anglican Living Well Centre. The ‘Alive to Love’ course is devised by Anglican Dr John Steward, who was inspired by a successful National University of Rwanda course he took while working for World Vision in that country. The Rwandan course was about “each person examining their own truth” and discussing it in a “safe, respectful, confidential, non-intrusive” small group setting, he told TMA. “It’s what I call a re-humanising process. It helps us see inside what we’re struggling with and haven’t been able to deal with. What’s hurting us? What is behind the anger?” The Rwandan genocide occurred “basically because of unforgiveness”, he said. “Because if we can’t forgive ourselves for our failures and we pretend we’re not failures, then we can’t forgive others as well.” Dr Steward, who has a PhD in soil science, attends St John’s Cranbourne. He lived overseas for 12 years in Asia and Africa and travelled widely, visiting projects of World Vision and training its community development workers. From 1983 to 1997 he worked for World Vision in Melbourne. Following the Rwandan civil war and genocide of the early 1990s, he

was asked by World Vision to go there in 1997. “World Vision in Rwanda said if we don’t do something about healing and reconciliation, all the good work we’re doing could be destroyed overnight if there’s another outbreak of violence.” While in Rwanda he came across a personal development course, offered by a professor of public health at the National University of Rwanda, that had sessions on grief and loss, emotions and forgiveness. He watched it transform his troubled administrative assistant and when he did the course himself, he was impressed. He said to his managers: “Let me tell you, this workshop I guarantee you will impact every staff member because I’ve noticed how traumatised they all are, and if they do it, I reckon their productivity will at least double.” It was the second time such a course had made an impression on Dr Steward. Prior to going to Rwanda, he participated in a men’s violence program in Melbourne’s outer south-east, “to deal with unresolved issues in my life and to save my marriage”. Many of the men had been violent and had narrowly escaped prison. “I’d walk up to one of the guys and go, ‘Now what’s happened to you … your face is different. Something’s happened to you.’ ” “I found the same thing happened in Rwanda. I could see on my

Dr John Steward has devised a reconciliation course inspired by the healing of Rwanda.

admin assistant – she hadn’t (even) finished that workshop and she was clearly becoming different.” Dr Steward said he was so convinced of the effectiveness of the Rwandan course, he told his managers he would go home unless they funded a team of people who could offer a similar course. “Over five years, we took 300 World Vision staff through their healing journey.” Eventually the program spread to their spouses and then to regional areas of the country. “My team oversaw the training of 1000 grassroots facilitators of these approaches. “So you can go to many places in Rwanda and there’s somebody there to help you through the process.” Dr Steward lived and worked in Rwanda from 1997-98, then returned

once every six months from 1999 to 2008 as a part-time World Vision consultant. It was during this time that he also began working as a spiritual director after training at Retreat House, Cheltenham – the predecessor of the Living Well Centre. Visiting Rwanda allowed him to track the impact of the course and mentor his team. “It allowed me to see the changes in the country and the changes in the people, hear the stories, and to see that change was sticking. People weren’t just reforming for a while and then going backwards.” The Global Financial Crisis of 2008 forced World Vision to cut his consulting job. He has been back to Rwanda for self-funded visits since, but has focused on being a spiritual director and training spiritual directors. However, his visits to Rwanda over the past decade prompted him to write a book, From Genocide to Generosity, in 2015 and the accompanying study guide To Live Well and To Do Well. The ‘Alive to Love’ course is based on the book as well as the original course in Rwanda that so impressed him in the 1990s. “The study guide draws on many of the elements that have helped ordinary Rwandans regain a helpful life at peace with themselves and seeking peace with themselves and seeking peace with others,” he said. “I came to know a few of the people who had begun journeys of change and some of them became

my friends. Their stories are like a pool of sanity in a world gone mad. Five years ago some of them asked me to write their experiences so all the world could know you can recover from terrible times.” He ran the course four times in 2019, with his students including Australian Defence Force nurses who served in Rwanda as well as Christian groups. “It’s on the confidence that I’ve used it that the feedback shows it’s helpful to people that I then have offered it to the Living Well. “It’s most ideal for people who have a passion for peace … but aren’t sure how you get there. “My hope is that each participant in the group will be open to trying to lead their own small group once I have taught them facilitation.” The Living Well Centre for Christian Spirituality runs its programs – which specialise in spiritual direction – at the Community of the Holy Name spirituality centre in Cheltenham and at Hartwell Church of Christ. Dr Steward has been a supervisor at the Centre for eight years. The program is an eight-day course, offered as a two-day intensive four times a year. It starts in 2021 and will cost $600. For details visit http://www.livingwellcentre.org.au/alive-to-love/ Read the full version of this article at http://tma.melbourneanglican.org.au/ outreach

Bringing kids along on the digital church journey during lockdown by Karen Winsemius and Brian Holden

At times in this lockdown leaders have felt overworked, overwhelmed and just over it all – that’s totally understandable. It’s all we can do sometimes to produce a Sunday service given the tech issues and limitations of lockdown. As a parent I’m seeing my kids disengage from church online. It’s hard to compete with Bluey or Netflix as entertainment. Yet when we switch from entertainment to interaction, something amazing happens: children and youth re-engage. Here is a story of a church making the switch: a small, simple change to prioritising engagement online. As our lockdown life has ebbed and flowed, but ultimately continued on in Melbourne, it became clear for us at Mullum Mullum Parish that it was harder for our

The Revd Karen Winsemius says kids can be great evangelists.

children and families to engage in an hour-long, “normal” church service online. Just before we went back into stage 3 restrictions in mid-July, my boss and I had a chat about what we’d like to prioritise, and coming up with a creative way to engage children in church was high on my list.

We created a two-pronged approach. One, a short kids’ church YouTube video that would be uploaded along with our main service each Sunday morning. While we had sometimes been including a kids’ spot within our service, we decided to make this video separate, so that families could watch it before the service together, and kids could have a go at the included activity. It’s more than just passive entertainment, it’s engaging in worship. Because the content of our kids’ church is always based on the same Bible passage as the main church service, families are doing faith and learning together. And second, along with the YouTube kids’ church, we have a 15 to 20-minute Zoom kids’ church on Sunday morning. The focus is interaction and engagement with one another through games and prayer. It’s so important for

children to have a place to connect relationally during this time, as research so far in the US, UK and other countries indicates that young people have been and will be significantly impacted by this lockdown time. The result of upping engagement has been an enthusiastic Zoom session every Sunday morning, with one child even inviting a friend who has joined in a few times. Kids are great evangelists, and this doesn’t stop even in lockdown. The relationships in this group have grown stronger because of these sessions, which is so important for this group in our church

community, and so that families are feeling cared for too. As families watch the YouTube kids’ church together, and do the activities suggested and discuss the Bible passage of the day, they learn to grow their faith together as a family unit. As a church we look forward to seeing where this online hybrid church model will lead our families in the coming months. The Revd Karen Winsemius is Associate Minister at Mullum Mullum Parish. Brian Holden is Youth Ministry Consultant for the Diocese of Melbourne. Youth ministers in the diocese are invited to join a Facebook group where they can support each other through sharing of resources, ideas, stories and community. Go to https://www.facebook.com/ groups/2880868948661836/

Melburnians face a ‘long haul’, says Archbishop – from page 1 I’m not that confident that the resumption of church services is going to be that speedy or that quick”. Under the revised roadmap announced on 27 September, outdoor church services of five people plus one faith leader have been permitted since 28 September. These must be held adjacent to the place of worship. This is due to rise to 10 people from 26 October. Bishop Paul Barker told TMA few churches would reopen in October.

“Some people may do it but I think it’s hardly worth it and I doubt that they will … 10 people is a bit more reasonable but that’s not for another month. “Still, even after October, most of our churches won’t have services outdoor or indoor, in my opinion.” Guessing whether church events would happen at Christmas, including carols, was difficult, he said. A 50-person limit on carol services, for example, would be

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difficult to manage as they were usually very popular. “I don’t think Christmas will be normal but we do have to see what the step is late November, what that allows. But it’s not going to allow normality.” Bishop Barker said the diocese had urged churches to hold annual general meetings in the last week of November, when up to 20 visitors may be allowed in private homes. Such meetings could be a

those who have suffered because of the pandemic. hybrid meeting, with 20 people For example, daily, St Peter’s face-to-face and the remainder Eastern Hill is providing free on Zoom, he said. Those without meals to 50 to 80 international the internet could visit the home students who are in financial difof someone who did, he suggested. ficulty as a result of COVID-19, Questions from the floor could according to the ABC. be raised in advance of the meetMany international students ing, he said, as they were difficult have lost work because of the panto deal with on Zoom. demic but can’t access JobKeeper Bishop Barker said that many or JobSeeker as they are not clergy were “stressed” about hav- Australian citizens. ing to run such meetings because More than 40,000 free meals of the attendance restrictions. have been given out by St Peter’s Churches are also busy helping since the pandemic started. www.tma.melbourneanglican.org.au

TRANSFORMING LIVES

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Creating a safe church for all in Solomon Islands October is Sexual Violence Awareness Month and 11 October is the International Day of the Girl Child. Part of the work of Anglican Overseas Aid focuses on prevention of sexual exploitation and abuse of vulnerable people, with an emphasis on women and girls. Belinda Lauria, AOA’s Safeguarding Officer, gives her account of working with AOA’s partner in the Solomon Islands as it works towards the creation of a “Safe Church” for all.

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ast year, I was invited by AOA’s partner, the Anglican Church of Melanesia (ACoM), to co-facilitate a “Safe Churches” policy development workshop. The Church has had a presence in the Solomon Islands for over 150 years. It’s a well-established institution and civil society organisation with a membership of some 200,000 (or 34 per cent of the population in the Solomon Islands). It is the largest church in the Solomon Islands, in a nation where 96 per cent of the population identify as Christian. During the workshop in Honiara, there was a strong sentiment from the group that sexual exploitation, abuse and harassment was very real and very raw for them, that this is not just about developing policy; this is about addressing a prevalent issue affecting them and the community. The following comments from the workshop illustrate the emotion, the urgency, and the reality of abuse, harm and exploitation that was discussed that day: “We have detached from religion.”

“People stay silent because they believe it is against their cultural belief and would disrespect the perpetrator.” “This is not a biblical perspective.” “Only once people start reporting and demonstrating to other people in the workplace and the community that such behaviour and treatment is unacceptable, will people be encouraged to speak out, this is the only way to reduce the harmful practices.” The group vocalised that as a Church they need to accept and acknowledge that abuses do happen, yet most people are remaining silent. Priests in the room reminded us that vulnerable people are experiencing harm and abuse, and not much is being done about it. It was quite an extraordinary experience for me to be in that room at that moment. If this workshop was happening in Australia, I don’t know that people would have been so open. People in that room in Honiara – the members

Women gather to talk about their experiences of how it feels to be a woman in the Solomon Islands.

of that Church – were committing to publicly naming and addressing sexual exploitation and abuse. The initial step the group decided on was mobilising key Church figures to start to develop a safeguarding framework and specifically looking at then developing a Prevention of Sexual Exploitation Abuse and Harassment policy. In the weeks and months following the workshop, ACoM adopted a whole-of-church approach and started the “Safe Churches” working group, which facilitated a talanoa, Tongan for a meeting where all sit together in the same room, on the same level and talk to a topic. The aim was to capture voices and feedback from across the church, including staff, clergy and management. It also aimed to ensure that the working group aligned this policy with broader

church work, particularly processes in the different ministries of the church. It aimed to make sure they were all working towards the same goal and not duplicating processes. Some leaders also commenced identifying and condemning harmful practices based on misinterpreted theologies and reaffirmed the biblical imperative to protect, respect and value all people. Through our ongoing discussions, the Church also recognised its strengths and drew on these as part of its safeguarding journey. One of these is its ecumenical affiliations. ACoM drew on its connections and opportunities to engage and participate in the broader discourse on church safeguarding practices. Language is also very important. We talked about creating “Safe Churches” rather than the dry policy language of “prevention of sexual exploitation, abuse and

harassment”. Then there is the power of faith in communities. The Church is deeply embedded and influential across every facet of life in the Solomon Islands. Therefore, a biblical approach is highly appropriate and contextual. The Church therefore has a unique network that places it in an influential position in the policy space. The role of and importance of leadership was also fundamental to the journey. A safe whole-of-church approach engaging the local faith community is key to sustaining systemic changes and widening influence and impact. Equally important is the role of faith leaders as agents of change. ACoM’s Executive Director, as well as its theologians, Bishops and the Archbishop, were consulted and involved in the policy development and the general safeguarding strengthening of their own systems and practices. Our work with all our partners, including providing support and accompaniment to the Safe Church journey, takes a long-term approach. Starting with simple conversations both from a distance and (once again when possible) face-to-face, the dialogue on such difficult topics eventually becomes more familiar and natural over time. The opportunity to accompany the Solomon Islands Church in this journey, to witness such commitment to creating a church where all people feel safe, valued, included and respected, has been both a privilege and indeed, an enlightenment. Visit https://anglicanoverseasaid.org.au/

Online quiet morning like a ‘spiritual massage’ during lockdown by Muriel Porter

When the Revd Dr Wendy Crouch planned a parish quiet morning for September, she fully expected lockdowns would be well and truly over, and parishioners would be free to gather at church for a time of prayerful reflection. But Melbourne’s COVID second wave put paid to that plan. Dr Crouch, a clinical psychologist who is a priest in the co-operating parishes of St Bartholomew’s Burnley, and St Stephen’s Richmond, quickly decided to go ahead with Zoom.

“Parishioners were already accustomed to using Zoom for worship, as that is how we have been gathering for Sunday services during the lockdowns,” she told TMA. “I also believed this was something people really needed in this particular time.” So using Zoom, the quiet morning went ahead on 5 September. To Dr Crouch’s delight, 23 people participated, including several – both clergy and lay – from other parishes. All stayed the three-hour distance, and many have since sent warm feedback. One appreciative priest

commented that it was like a “spiritual massage”. The theme – “Monastic Spirituality: what do we learn about spirituality and prayer” – remained the same as originally planned, though delivering it required some adaptation. Illustrations and music were used to ensure the virtual presentation was both meaningful and comprehensive. “Given the participants were in their homes, there needed to be a balance between input, time for reflection and also for a morning tea break”, Dr Crouch said.

Her input offered a brief outline of the beginnings of monasticism, and an exploration of the spiritual practices that developed through it. This led to reflection on how the pandemic had affected us, including the rhythm of our lives, what we have encountered about ourselves in these past months and what we have encountered around us. The morning concluded with a summary of how monastic prayer – learned in the context of the monastic cell (that is, alone) and in community – helps us understand that there is no

separation of praying and living, as one flow from the other. Dr Crouch said: “Life is prayer and prayer is life. Everything from mundane to miracle is involved in being present to God within. And a sacramental understanding of life means God’s love pours into the most ordinary of situations.” She cautioned that deep personal prayer takes time to evolve. “As we long for God, God longs for us. We need to pray the way we can, not as we can’t, and weave prayer into the rhythm of our daily lives by building on what we already do.”

PLEASE REPORT ABUSE CALL 1800 135 246 The Anglican Diocese of Melbourne does not tolerate abuse, harassment or other misconduct within our communities. If any person has concerns about the behaviour of a church worker, past or present, they can contact Kooyoora Ltd.

www.tma.melbourneanglican.org.au

We are deeply distressed that there have been occasions when abuse and misconduct have occurred in our communities. Kooyoora Ltd is independent of the Diocese and receives and manages complaints about abuse and misconduct by members of the clergy and church workers.

The Diocese of Melbourne is committed to doing all that is possible to ensure that abuse does not occur. All complaints of abuse are taken very seriously and we do all we can to lessen harm. We offer respect, pastoral care and ongoing long-term support to anyone who makes a complaint.

You can contact Kooyoora Ltd by calling 1800 135 246 For further information: www.kooyoora.org.au THE MELBOURNE ANGLICAN • October 2020 • 7

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Kew catches the Spoonville craze Chaplain Flight Lieutenant Stuart Asquith (left) talks with Aeronautical Life Support Fitters, Leading Aircraftman Ryan Clark (right) and Leading Aircraftman Eddie Townsend from No. 2 Operational Conversion Unit during Exercise High Sierra. Photo: SGT Guy Young.

Adventurous ministry with people serving nation In the lead-up to Defence Sunday on 8 November, Melbourne Anglican and Royal Australian Air Force Chaplain the Revd Stuart Asquith shares about being called to Defence Chaplaincy in the Air Force. As an Air Force Chaplain my ministry is to listen, care and respond. I hear so many stories each week. A theme that captures 2020 was aptly put to me recently by a friend who jokingly said: “It may be October but I’m still processing March.” An Air Force person was sharing with me in the midst of COVID-19 some of their story, and said to me: “My partner is overseas and can’t get back into Australia, I have no one else here to talk to.” Another Air Force member before deploying to Victoria asked for a blessing as they went to Victoria to do border duties. Defence Chaplaincy is at the frontline of serving our nation. I just feel so privileged that I have been called to love, respond and care for these women and men who serve our nation.

I first spoke to the Australian Defence Force about being a Defence Chaplain in the Air Force while I was a locum priest at All Saints’ Ascot Vale in 2015. All of my ministry experience has set me up well to be a Defence Chaplain, but that wonderful group of faithful people taught me to sit and listen. Sitting at the café next door to the All Saints’ op shop I would interact with so many different people outside the Church and just listen and engage with people’s stories. Being a Chaplain in the midst of an organisation like the Defence Force is no ordinary ministry. I feel like I truly live out those words of St Teresa of Ávila of being the hands and feet of Christ on Earth, by sharing God’s love with those around me. My own prayer is that I am able to do this in every interaction and in every story that I hear. The thing I love most about my ministry is the variety. Flying in fast planes, travelling around the world, abseiling down the Blue Mountains are some of the more exciting and adventurous aspects of my

Anglican office staff movements Two Anglican Centre staff, Human Resources Director Hacy Tobias and Executive Assistant to the Chief Executive Officer Nerine Draper, will finish in their roles this month. In her two years at the Centre, Hacy Tobias “has created over 20 human resources policies for the Diocese, created compliant employment contracts and templates, best practice position descriptions and … a competency dictionary”, Chris Arnold, Interim Chief Executive, wrote in his announcement to staff of Hacy’s departure. A large number of HR processes and systems have also been created, he said. Hacy was originally brought on board to create a human resources function, as well as develop HR strategies and processes for the diocese. She was asked to take over Payroll in 2019, and with Mary Kalemkeridis as Payroll Manager has worked to reconfigure the payroll system and restore its functionality. “Hacy leaves large shoes to fill,” said Chris Arnold. Nerine Draper was originally employed as Executive Assistant to Ken Spackman, providing high level administrative support to the CEO/Registrar role and administering the Registry Office. This included Synod preparation and organisation prior to the split of the CEO and Registrar roles, as well as supporting the MADC board and committees. “Nerine was also pivotal in implementing the National Redress Scheme in 2019 and continued to support the administration of redress for the Diocese,” Chris Arnold wrote in his staff announcement. 8 • THE MELBOURNE ANGLICAN • October 2020

ministry (which my friends at All Souls Ferntree Gully would love). Each of these, though, is for one purpose, and that is to be there with the people who serve our nation. Most of my days I spend in outreach, like being in the café at Ascot Vale listening and getting to know people and providing space for them get to know me so that they will be comfortable enough to come and talk to me when they need pastoral support. In an organisation like the Australian Defence Force you really come across people from all walks of life, and I truly love that. I love that I work for one of the most diverse and progressive organisations in Australia. I have the freedom here to be myself and do the work that I am called to do. I encourage anyone thinking of becoming a Defence Chaplain to get in touch with Defence Force Recruiting and also the Defence Anglican Bishop’s office to find a path way that could work. Find out more at www.defenceanglicans.org. au or email defence.anglicans@ defence.gov.au

Podcast looks at COVID-19 and suffering In the latest episode of the diocesan podcast Angles on Science, Faith and Culture, host the Revd Dr Chris Mulherin is joined by pulmonologist and immunologist Dr Bruce Robinson to talk through the issues around creating a vaccine for the coronavirus, the impacts the pandemic is having, how we might face the suffering that comes from traumatic events and whether there is hope in what appears to be an increasingly difficult future. Angles is a collaboration between the Diocese of Melbourne and ISCAST. Find it on Apple Podcasts, Google Podcasts, or your podcatcher of choice, or visit https:// angles.buzzsprout.com/

by Jo Howlett

During the past few months of COVID-19 restrictions there have been a few “feel-good” initiatives such as the global bear hunt and rainbow posters that are placed in windows and which seek to brighten people’s lives and bring a smile to their face as they walk the streets. Another recent initiative has been “Spoonville”, where people decorate wooden spoons and then plant them outside their house or school, to form a village of spoons. In July, I invited Sunday Club families and the wider congregation to contribute to a spoon village. This was an opportunity to make a statement that while we may not physically be able to meet, we are still active as a church; a tangible opportunity to encourage our wider Kew community in a fun

and engaging way. We also put a sign with the spoons inviting people to join us for our online Sunday service and encouraged passers-by to add to the collection. Our spoon village has created a lot of local interest and we’ve been excited to see passers-by, particularly parents with young children, stop to look and take photos. The Spoonville project has been embraced by our church community and has provided a welcome distraction and opportunity to interact with one another in a fun way. A lot of banter has been exchanged on our church Facebook page as people try to guess who the latest spoon person or family is – a cause for lots of humour and laughter, drawing us together as a community. Jo Howlett is Children’s and Families Minister at St Hilary’s Kew.

Tribute: the Revd John Stockdale A former Victorian Secretary of the Bush Church Aid Society and long-serving industrial chaplain, the Revd John Stockdale, died on 29 August, aged 95. Mr Stockdale, who was ordained a deacon in 1951 and priested in Melbourne the following year, led the BCA from 1961-68 and served as a chaplain with the Interchurch Trade and Industry Mission from 1976-95, for the last nine years of that period as Senior Media Chaplain. Earlier in his ministry, he worked in the parishes of Melbourne Centre from 1951-52, Wilcannia in the Far West of NSW from 1953-61, Doncaster (1962-69) and Preston and Thornbury (1969-87). In 2005, he served at Box Hill and in retirement, attended services there and had a Permission to Officiate in the Area Deanery of Whitehorse. Mr Stockdale’s funeral was held under COVID-19 restrictions at St Peter’s Anglican Church, Box Hill, on 11 September.

Welcome Janelle! Janelle Tickes has joined Anglican Media as Advertising Coordinator. Originally from California, Janelle arrived in Melbourne 26 years ago and has not lost her American accent. It’s not long into a conversation with her that it becomes clear she is a people person. With a Bachelor of Arts in Communication from Santa Clara University, Janelle has honed her communication skills working in the area of sales for more than 20 years. She says the most important thing to her when helping clients is building relationships. “It’s about helping people. It’s important that I get to know the person so I can understand what they need and how I can help,” she said. Janelle lives out her strong faith and biblical values in the work she does, which supports organisations who are doing work for God’s kingdom, as well as being an encouragement to others. Contact Janelle at ads@melbourneanglican.org.au or 0435 569 777. www.tma.melbourneanglican.org.au

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Ken Spackman: following where God’s call leads Ken Spackman, who stepped down as Chief Executive Officer of the Melbourne Anglican Diocesan Corporation in August, tells Mark Brolly about some of the challenges, privileges and achievements of his time in the diocese, and considers how the Church, and Anglicanism in particular, might look when it emerges from the coronavirus pandemic.

their trauma and experience at the hands of others irrevocably shaped the remainder of their lives and whilst nothing can undo what has happened, my satisfaction came from the change that I observed in them from the realisation that what had happened was not their fault and that their stories were believed. It almost always felt like

Was there anything that surprised you about the Archbishop in working closely with him for 12 years, and if so, what?

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n e of t h e g e n u i n e delights of the last 12 years has been the close working relationship and friendship that I have formed with both Archbishop Philip and Joy. I have found the Archbishop to be a person of great warmth and caring, a steadfast individual and someone of great intellect and drive. While we did not always agree on everything, our relationship was built on mutual trust and respect. This meant that he was always prepared to listen and respect my counsel when offered. Working closely with him I was uniquely privileged to see a man of significant faith and one who was shaped by that faith first and foremost, even in the midst of busy and at times manic human endeavours. His discernment as to where his time and attention was directed and the rationale for his actions were often most evident after the fact. These qualities and the obvious close partnership with Joy showed me what a life of service to others could look like when driven by an abiding love of God. What were the most challenging times of your period at the diocese? Of what are you most proud? It is my personal belief that God placed me in the role. I felt his strong calling to the role from the beginning, but it took the onset of the Global Financial Crisis a few short months into the role for me to understand why. That I was able to use my finance background and skills to steer the diocese through these early tough times and to see this as the beginning of a long road of cultural change was foundational to the many other challenges that we inevitably faced. There are many things of which I am proud to have played a small part, the culmination of which amount to a period of significant reform in the diocese. My work with the Synod and others on major legislative reform of governance, financial management and professional standards amongst others are enduring memories of modernisation and of creating frameworks for the operation of a modern church in the diocese for decades to come. To work alongside those with passion, energy and drive in these areas has been a highlight. To see these talents at work and freely given in the service of and for the good of the Church is humbling. Personally, that of which I feel most satisfied is my work with individual survivors of sexual abuse in a church context. I have been privileged to meet around 200 www.tma.melbourneanglican.org.au

are, we need to fundamentally challenge our own readiness for the task, lest we convince ourselves that it is their job to find us.

put, however I would hope that we would understand the humanness of it all in the midst of God’s plan for us.

What challenges and opportunities do you see emerging for the Church from COVID-19 and the recession it has created? COVID-19 has radically changed the face of the Church the world over. The extent to which this change is permanent or temporary is yet to be seen, the extent to which we view this as an opportunity or

As a person of faith, how have you grown in the past 12 years and in what areas do you wish to do so in future? It is hard to be involved in the diocese and not to be challenged in one’s faith! Twelve years ago, I asked a close friend whether I should take the job. His reply was that were I to do so, I would simultaneously see both the best and the worst that Anglicanism had to offer. I have come to appreciate the absolute wisdom of this advice, but on reflection, in my experience, despite it all, the good has outweighed the bad. I have treasured my involvement each week with the Bishops of the diocese; they have been a source of great encouragement and support, alongside the Archbishop, in my faith journey. As I conclude my work in the diocese, I will have more time to devote to lay ministry in Mallacoota and to completing my theological study, through which I trust that God will reveal his continuing plan for my future as he has faithfully done throughout the course of my life.

“If we are to meet people where they are, we need to fundamentally challenge our own readiness for the task, lest we convince ourselves that it is their job to find us.”

Ken Spackman: transitioning to semi-retirement but hopes to play a significant part in the bushfire recovery of Mallacoota.

“A preparedness to redress the wrongs of the past, to the extent that we are able, provides the diocese with social licence for the future.” survivors and their advocates leading up to and following the Royal Commission. To hear their story, to tell them that they are believed and to offer an apology on behalf of the institution that I represented was always a profound and moving experience. I will likely never forget the courage and vulnerability of those that came forward after 20 or 30 years to seek redress. For many

the pathway to restoration and healing almost began at that juncture. While many have contributed to the regime that we now have in place, and whilst it is not perfect, a preparedness to redress the wrongs of the past, to the extent that we are able, provides the diocese with social licence for the future. Without facing up to the past, the institution cannot hope to speak into people’s future. What are the most significant challenges facing the Church in the next 12 years? In an ever-more connected world, where boundaries, physical or digital, are being swept away and we are inundated with information, choice and opportunity, the paradox is that the church is seemingly less relevant and yet at the same time never more needed as this avalanche consumes our every moment and we lose sight of meaning and purpose. Our challenge exists in being seen to be relevant in a sea of choices, demands and social norms. How we navigate the next decade and position ourselves under God will determine both the workers and the harvest. If we are to meet people where they

hindrance will be in our next steps, the extent to which we cement new practices and outreach, even when we no longer have to will determine the lesson that we have learnt from it all. I worry that the church is waiting for “this to be over” and thus to pick up where we left off. In my view, society has changed and we must change with it, permanently and completely. Some parishes should remain digital, some should be both a digital and physical presence and some should close permanently to help fund those that remain. I worry about the stress and pressure on clergy and parish teams in the duality of a significant digital and physical presence and I wonder at the readiness of our diocesan Vision and Directions strategy to react to this new environment, particularly where there has rightly been a strong emphasis on survival. This cannot be survival at the expense of relevance and/or at the expense of people. What needs to happen for Anglicans to live in unity with diversity over issues such as Scripture and sexuality? Are you confident Anglicans in Australia and elsewhere can do so? As a church we have always lived with tensions; in fact that is how the church has grown, through difference, debate and diversity. So while the challenges and issues are new, our way of resolving things and of being with one another, seems to me to not have changed much over millennia. This does not change the passion with which we debate, the ferocity and forcefulness with which opposing views are

Why does Mallacoota mean so much to you? Is God’s presence more readily recognisable to you there? Mallacoota has been our go-to place for a number of years. As small country town people we have sought sanctuary in the close-knit community and in its remoteness. Our presence during the fires in January 2020 and our involvement with the community since has convinced us that this is a new call on our lives. While there is much

“Society has changed and we must change with it ...” that my wife Anne and I have enjoyed about Melbourne and the diocese, it is also true to say that it has exacted a toll on us that now calls for a time of refreshment and restoration. We are transitioning to semiretirement and I have accepted a role with the Bendigo Community Bank in Mallacoota, which I hope will place me in a prime position to play a significant part in the bushfire recovery of the town, which is starting to gather pace. Anne and I are also involved in the provision of accommodation in town and have hopes to expand this over time. For us both, the simple life, surrounded by the beauty of God’s natural canvas, allows us time to live, reflect and continue to exercise the pastoral giftings that we have been given. In that way, God exists in the faces of all that we encounter, in all that we seek to do and be and ultimately in who he would have us become.

THE MELBOURNE ANGLICAN • October 2020 • 9

ACROSS AUSTRALIA TMA Benevolent programs continue to assist people in need

Takeaway service replaces threatened COVID-19 face-to-face meals Early in May I travelled to Geelong to see how one Anglican church had responded to COVID-19 restrictions which threatened its meals program. Christ Church Geelong has for many years offered individuals and families living on Geelong’s streets – the vulnerable and destitute – breakfast 365 days a year, and an evening meal twice a week. Sensing that the “writing was on the wall” for their guests and the face-to-face meals program, director Jan McGowan, program co-ordinator Ruth Christian and members of the Management Committee of Christ Church Community Meals Program

decided to be proactive and plan for stage 3 or stage 4 restrictions in Victoria. Not wanting to close the program, they instead prepared to be ready and agile for what restrictions might mean. In just a week, members of the Management Committee moved from offering seated meals daily to a takeaway service. On 23 March they were set up and offering a home-cooked style takeaway breakfast and in the evenings a takeaway meal service, all from the church hall kitchen from behind a Perspex shield. Ruth explains: “Supermarket panic buying had already begun making sourcing some food products in the quantities needed challenging. Meanwhile, our dedicated

team of shoppers and collectors continued their vital work.”

All photos: Jerome Cole Photography

n by Nicola Templeton

Working with a staff team of four volunteers each mealtime (session), COVID-19 safe practices were implemented, such as social distancing of four square metres between kitchen volunteers and clients. The kitchen serving area changed, the menu was modified and takeaway containers were purchased. With a priority on guests getting fed, Ruth Christian says: “We were aware that so many other services had closed their doors straight away and we became one of the very few providers still operating face-to-face.”

Applying social distancing, Christ Church Geelong’s Ruth Christian chats to Alison through the perspex shield following takeaway breakfast.

Driveway visits a ‘very big blessing’ for parishioners in lockdown people still needed to see me, as their priest. I have a wonderful teacher – my Lord Jesus – how “he went around doing good and healing all who were under the power of the devil, because God was with him” (Acts 10:38). How many people are involved and when do you offer services?

The Revd Farag Hanna and his wife pray with an Iraqi family on Mother’s Day.

Since Holy Trinity Coburg’s building was closed in March, the Revd Farag Hanna and his wife Ragaa have been taking communion and prayer services on porches, footpaths or in driveways of private homes, following a COVID-19 safety plan and in line with state government restrictions. Typically, these were in Melbourne’s inner and outer north and some eastern suburbs. Speaking to Nicola Templeton, Farag describes how COVID-19 restrictions reinforced this Middle Eastern cultural practice which Jesus modelled.

What prompted you to offer “Church in the front yard”? The need of people in my church, they come from very difficult circumstances, very broken. It means a lot for them to pray to God for healing in front of their house. When COVID-19 restrictions forced the closure of the church building, I knew

More than 500 people. All the members of our church in Melbourne and Geelong and some neighbours I have met for the first time. I do home visits every Wednesday, Friday and on Sundays after the service online giving people Holy Communion. Each time, I visit eight to 10 houses. At the end of the month I make sure everyone has participated, I phone every family before visiting to make sure that we follow the COVID-19 safety plan.

What motivated you to organise Church in the front yard? The joy I see in their eyes and hearts, their wonderful reactions, the stories they share with me. We see God’s hand on their lives, they are strongly connected to our church.

week. Middle Eastern culture appreciates having the priest visit, we will continue to do the same. How would you describe the value of this ministry? It is such a very big blessing, it is a growing church. Please tell us the difference it makes to people’s lives and how you know this? I can see many marriage problems solved, all the couples have time at home, so it was good chance for them to learn how to love each other. Seeing the young people and children, listening to them even for a few minutes at the front of the door, is amazing. Then meeting regularly on Zoom, I can see how people are growing in Bible study and their relationship with God.

Where are the services offered? We have families in 15 suburbs: Coburg, Pascoe Vale, Glenroy, Fawkner, Coolaroo, Dallas, Broadmeadows, Meadow Heights, Roxburgh Park, Craigieburn, Mickleham, Epping, Eltham, Dandenong and Frankston. Beyond COVID-19 do you have plans to continue offering Church in the front yard? Ragaa and I used to visit families three years ago, three times a

Pandemic challenges but persistence pays off at Debbie’s Place n by Nicola Templeton Debbie’s Place Project Manager Jane Carrigg was Chaplain at Geelong High School when in 2012 she felt God give her the idea to establish a safe home for female Year 11 and 12 students. “Since 2007 I had been noticing a number of Year 12 girls were couchsurfing and battling homelessness. An empty clergy house up the road from the school at St Matthew’s East Geelong planted a seed. ‘What if ...’, I thought.” Jane retired in 2013 due to ill health. In 2015 after regaining her mojo she felt God give her a “nudge” with the words: “Get on with it.” Setting up a safe home for vulnerable young women was never going to be easy. Describing the process, Jane

says it was “far more difficult and complicated” than she imagined. Her persistence paid off. Four years later, with like-minded partners and protocols in place, Debbie’s Place opened in November 2019. Located locally, the former private home provides female high school students a place to live, attend school – remotely or in person – and complete Years 11 and 12. With links to local schools and other support organisations, Debbie’s Place is an Incorporated Association. Members are from local churches and the community. A live-in Manager and Assistant Manager care for the residents. The Committee Chair is Vicar of the Anglican Parish of Ocean Grove and Barwon Heads, Archdeacon Jill McCoy, and Deputy Chair a representative from partner Korus Connect. Jane is Project Manager.

Debbie’s Place is an airy, light home with separate spaces for the managers upstairs and students downstairs. Evening meals are shared together, with everyone taking turns to cook. Referrals come primarily through the local high school or a supporting organisation, but it is possible for students to self-refer. All that’s needed is confirmation from the school that they are a serious student and have been attending classes, and that they are aged 16 or over. The pandemic has made referrals a “hurdle”, Jane says. Another challenge is funding Debbie’s Place. “Since we opened last November, we had little time to establish funding relationships and structures … but God has kept us in the black – just!” Jane says. “One of our students said that without

A resident of Debbie’s Place putting the finishing touches to one of her VCE projects.

Debbie’s Place she would have to drop out of school to survive. She told me Debbie’s Place is the first place she’s ever called home. She is 16. “I wish you could see what she’s done with her bedroom and study area. It’s gorgeous, happy and homey. She’s bright, articulate, creative and destined to make a difference. We love her and,

importantly, she knows that, and loves Debbie’s Place. “God has drawn people together with different talents and passions. Some have come and gone, others remain involved. When there’s a common purpose in ministry, denominational differences are irrelevant. I love that,” Jane says.

The Melbourne Anglican Benevolent Society partners with Christ Church Geelong, Debbie’s Place and Holy Trinity Coburg. All donations are tax deductible. See https://www.melbourneanglican.org.au/melbourne-anglican-foundation/ melbourne-anglican-benevolent-society/ or call Fiona Langton on (03) 9653 4286. 10 • THE MELBOURNE ANGLICAN • October 2020

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Everyone should have ‘a place to call home’ A

nglicare Australia Executive Director Kasy Chambers says that with many renters now out of work, the rate of JobSeeker that was to expire on 25 September was the only thing keeping a roof over their head. Ms Chamb ers, releasing Anglicare’s mid-year update to its Rental Affordability Snapshot on 2 September, said for people on the lowest incomes, rentals were even less affordable than in March. She called on the Federal Government to raise the rate of welfare payments for good, a plea supported by Melbourne’s Archbishop Philip Freier. “Most of the price drops are at the higher end of the market,” Ms Chambers said. “At the same time, more and more people are competing for cheap housing. That’s squeezing out people of the market. With 1.6 million people locked out of work, the new rate of JobSeeker is the only thing keeping them afloat. “Our Snapshot update shows that a person who is out of work can afford just one per cent of rentals – and that’s with their payments doubled. If JobSeeker is slashed to the old rate, just 13 rentals (0 per cent) across Australia would be affordable.” The Snapshot update, which surveyed almost 77,000 rental listings across Australia in August, found that:

• 808 rentals across Australia (one per cent) were affordable for a person on the new JobSeeker payment, which had been doubled for six months in the wake of the COVID-19 pandemic; • If the Government cut JobSeeker by $150 in September, 168 rentals (0.2 per cent) would be affordable; • If the Government cut JobSeeker to its old rate in December, only 13 rentals (0 per cent) would be affordable; • Pensioners and people with disability had been left behind with no increase to their payments; • 0.8 per cent of rentals (625 out of 76,962) were affordable for a person on the Age Pension; • A couple on the Age Pension could afford 1.7 per cent of listings, down from 3.2 per cent in March; • 0.3 per cent of rentals (192 out of 76,962) were affordable for a person on the Disability Support Pension, down from 0.5 per cent in March; and • Affordability for all households on the disability and age pensions was down since March, and had been trending down for years.

pandemic, from rental stress. “But instead of getting more support, they’ve been left behind,” she said. “Both have been left out of the Government’s payment increases, and now, both are at the bottom of the market. “We know why this is happening, and we know how to fix it. In the past 30 years, Australia’s social housing shortfall has gotten worse and worse. “We can’t expect the private market to provide for people who are the most vulnerable. And we can’t outsource specialist housing to mum and dad landlords. “The Federal Government must step in and fund more social housing for people who need it the most. It must also include older people and people with disability in any of its support packages in the next budget.” Ms Chambers said that without action, people on pensions would be left to the mercy of the market. “We need 500,000 new social and affordable rentals across Government goes ahead with Australia,” she said. planned cuts – and if age and “Investing in housing would be disability pensioners are left out – the most powerful way to tackle renters will be pushed deeper into the rental crisis – and boost our poverty and homelessness.” economy. Ms Chambers called for more “ We’r e c a l l i n g o n t h e social housing to protect older Government to end this shortfall people and people with disability, – and ensure everyone has a place who were at greater risk during the to call home.”

“If the Government goes ahead with planned cuts – and if age and disability pensioners are left out – renters will be pushed deeper into poverty and homelessness.”

“Rent deferrals and eviction moratoriums are ending soon, and some people are in arrears for thousands of dollars,” she said. “Many are facing cuts to JobSeeker at the same time. This is a ticking Ms Chambers said more must time bomb. be done to help people on the low“We must raise the rate of est incomes. these payments for good. If the

‘The great debates of our day aren’t fundamentally about human rights …they’re about profound identity, deep belonging.’ Rev’d Dr Sam Wells, St Martin-in-the Fields, London

Reverend Moewin Tunkin. Photo: Jane Eastgate Photography.

Whate’er befall, Still be my vision, O Ruler of all Growing up in Mae La Camp on the Thai/Burma border, Reverend Moewin Tunkin knows first-hand what it is to experience hardship and ‘iso’. Forced off their land and resettled in refugee camps, many Karen remained there for years. Moewin’s story is the same. After four years, he’ll soon be reunited with his wife and two small children.

in February 2018. Today his mission is to serve the next generation, vulnerable Karen youth in Werribee.

Yet his vision remains focused on the cross. Moewin was ordained into the Anglican Diocese of Melbourne

The Melbourne Anglican Benevolent Society (MABS) is ready and able to assist you. We’re here to help make

Your church may have someone like Moewin serving Christ in your community. However, what you may not have is a tax-deductible facility to encourage people to support them.

your mission happen. Talk to us today about opening a MABS program giving your donors tax-deductibility and administrative support. You’ll find more details on our website www.melbourneanglican.org.au/ melbourne-anglican-foundation/ Setting up a MABS program is easy, it will simplify fundraising and leave you and your church more time to focus on the ‘Whate’er befall’ COVID-19 has caused. To plan longer-term and make your mission happen.

www.melbourneanglican.org.au/melbourne-anglican-foundation/ 209 Flinders Lane, Melbourne, VIC 3000 P: 03 9653 4286 E: foundation@melbourneanglican.org.au

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COVID-19 has created both a health and economic crisis. It has also given Christians new opportunities to serve, care and love our neighbours.

THE MELBOURNE ANGLICAN • October 2020 • 11

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Former Anglican leader criticises vaccine letter by Mark Brolly

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former General Secretary of the Anglican General Synod, the Revd Dr Bruce Kaye, has criticised three Sydney-based archbishops, including Anglican Archbishop Glenn Davies, for making “highly dubious” arguments about a potential COVID-19 vaccine. Dr Kaye, an Adjunct Research Professor at the Centre for Public and Contextual Theology at Charles Sturt University, said the views expressed in the letter were Archbishop Davies’ personal views. “As far as I am aware the argu-

ment in the letter does not find any support in resolutions or canons of the Anglican Church of Australia, though it may be that one or another diocese may have passed an ordinance at their synod to that effect,” he wrote on the ABC Religion and Ethics website on 14 September. “There are no resolutions of the Lambeth Conference that refer to vaccines.” Archbishop Davies joined his Roman Catholic counterpart, Archbishop Anthony Fisher, and Australia’s Greek Orthodox Archbishop Makarios in a joint letter to Prime Minister Scott Morrison released on 24 August.

They were disappointed that the Commonwealth had selected a potential vaccine making use of tissue from a foetus that had been aborted. Dr Kaye wrote that the truly remarkable feature of the letter was that there was no reference made to the general good in the archbishops’ discussion of the moral issues at play in the use of the Oxford vaccine. They had described this vaccine as “ethically tainted”. “But the mainline and clear teaching of recent Roman Catholic documents does not regard the vaccine as ethically tainted ... Likewise, it is hard to find anything specific

that would support the argument of the joint letter in Anglican material,” Dr Kaye wrote. “Beyond this important issue is the actual public effect of such a letter … This letter from prominent church officials may, in all probability, encourage [anti-vaxxers] and their cause. If that encouragement were to grow to a point where numbers of those not vaccinated in the community would compromise the effectiveness of a vaccine of any kind, then this letter from the three archbishops may bear an even greater responsibility. “No doubt the federal government will do what they have to

do for the good of all, and in the circumstances they will have to do it as quickly as possible. The complication of a separate vaccine for those who object to the Oxford vaccine, or any vaccine developed using stem cells, would have to be measured in the light of its distraction or delay in the prompt and effective administration of a vaccine for the whole population. “It is my hope that this letter, with its highly dubious arguments, will not complicate or impede the efforts of the federal government in achieving the earliest available and most effective vaccination for Australia.”

John Denton: The quintessential church administrator by Muriel Porter

Anglicans around Australia and the worldwide Anglican Communion are mourning the recent death of Mr John Denton, a significant senior lay church leader both in Australia and internationally. John, who has died in Bateau Bay, NSW, at the age of 91, was General Secretary of the Australian General Synod from 1970 to 1994, and served two terms in the 1980s as chair of the Anglican Consultative Council, the Anglican Communion’s representative “instrument of Communion”. John was born in Melbourne

and educated at Camberwell Grammar School, where he was a prefect; he is honoured in the school’s “gallery of achievement”. With his wife Shirley, he served with the Church Missionary Society in East Africa, where he was secretary of the Central Tanganyika Diocese from 1954 to 1964. Returning to Australia, he first became Sydney Diocese’s Director of Information, then Diocesan Registrar, part-time General Secretary of the General Synod and then in 1978, the first full-time General Secretary of General Synod, a position he held until his retirement in 1994. These were turbulent years

in the history of the Anglican Church of Australia, when the fierce debate over the ordination of women was at its height. John was instrumental in keeping the church on an even keel as far as possible during those difficult years. Bishop Keith Rayner, now living in retirement in Adelaide, was Primate during those later years. Paying tribute to John, he said, “However tense the atmosphere became, John remained imperturbably calm and retained the outward impartiality of the diplomatic administrator. He played no small part in maintaining the bonds that held the Church together.”

Keep JobSeeker rate up to avert poverty plunge – p 1 effectively doubled the JobSeeker support payment to help those hit by unemployment. But soon, from 25 September, the Government is planning to cut the Supplement by $300 a fortnight, with no certainty of the rate beyond the end of the year. If we go back to the payment before the pandemic, that will be only about $40 a day – way below the poverty line and not enough to cover even life’s basics like rent, food and medicine. And more Australians are at risk of this calamity than at any time since the Great Depression. “The cuts to the JobSeeker coro-

LA NE U W N LY CH ED

“This crisis has destroyed so much but, as we look forward, we can choose how we rebuild; we can consider what kind of society we want,” he said. “And I believe part of that is keeping a strong safety net in place to catch us when we fall on hard times, and to help us back on our feet. “That means we need a strong social security system, including income support when we find ourselves out of a job. Falling out of work shouldn’t mean falling into poverty. “With the coronavirus supplement, the Federal Government

navirus supplement will plunge people into poverty … including more than a million children. “There must be a permanent increase so that people can live with dignity. We all want security for the future.” Dr Freier said there was “a large and growing chorus of voices calling on the Federal Government to ensure JobSeeker is above the poverty line, now and into the future”. He suggested people could write to their Federal MP, share the issue with friends and family and invite them to act and visits

Bishop Rayner added, “He was well aware of the nuances of the doctrinal stances and their associated politics that operated throughout the Church, and he was able to work with all these with sensitivity and understanding … Behind all this lay the unshakeable Christian faith which shaped the character of the man who was so much more than just an ecclesiastical bureaucrat.” John’s successor as General Secretary, the Revd Dr Bruce Kaye, has described him as “wise, courteous and reliable, a true servant of the Anglican Church”. Internationally, John was the websites of the Brotherhood, Anglicare or just Google “Raise the Rate” to find numerous organisations through which their voices could be heard. “One thing this coronavirus crisis has shown us is that we are all connected … and we are all vulnerable. If we can rebuild a society and an economy that gives financial security to everyone, we can take a huge step to eliminating poverty.” The Brotherhood and Anglicare are among many individuals and organisations campaigning to fix Australia’s social security safety net for good through the #RaisetheRateforGood hashtag so

lay representative for Australia on the Anglican Consultative Council from 1976 to 1984, serving on its Standing Committee from 1979 to 1984, and was chair from 1981 to 1984. From 1988, he also chaired the national planning committee for the World Council of Churches’ assembly held in Canberra in 1991. He was also a member of the Board of World Vision. John is survived by his wife Shirley, four children and 11 grandchildren. Read the full tribute at http://tma. melbourneanglican.org.au/tributes

that people are kept out of poverty, with an income of $500 per week. On 2 September, Anglicare Australia said the Inequality in Australia report, released by the Australian Council of Social Service that day, showed that cutting JobSeeker would worsen inequality. Anglicare Australia was a partner in the report. Anglicare Australia’s Executive Director, Ms Kasy Chambers, said: “This report should shock all Australians. We are a rich country, yet the wealth gap is getting bigger and bigger.” See full story and video at http://tma. melbourneanglican.org.au/news

Transformation through Integration

Centre for Theology & Psychology

ctp.mst.edu.au

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Worst month ever in Syria, says Bible Society by Stephen Cauchi

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ugust has been the “worst month ever in Syria”, according to Bible Society Australia, as a deadly combination of COVID-19, civil war and sanctions traumatises the population. Bible Society Australia Chief Operating Officer the Revd Melissa Lipsett described Syria’s situation as “catastrophic”, with the country facing a humanitarian food crisis and a mounting toll of COVID deaths. “One agency is reporting five million children at risk of starvation in Syria,” she said. And due to sanctions imposed on the Syrian Government by other nations, “food and medicine were just not getting across the border”. Although Syrian Government statistics put the number of active COVID cases at around 2500, with just 152 deaths, there is widespread belief throughout the country these numbers are far higher. “Syria has so many layers of trauma and distress,” said Ms Lipsett.

“After nearly 10 years of civil war the sanctions have been enormously damaging to the average person trying to make ends meet in Syria – and then you add a pandemic to that and it feels like the crisis is never going to end.” There was little testing for COVID in Syria and, as well, insufficient personal protective equipment. Lockdown has proved difficult for the average Syrian “because if he doesn’t work he doesn’t get paid and he doesn’t put food on the table”. The national Deputy Director of the Bible Society Syria said in a media statement that “we Syrians feel that crisis and trauma never ends. The pandemic makes it worse and worse. We wake up and we have a new crisis”. “The sanctions are too heavy for our people,” he said. “Children are starving in the streets. I ask God why. There is no grace in war. It is all that is evil.” He told Bible Society Australia via Zoom that August was the worst month yet in Syria, Ms Lipsett said. Three trauma healing projects

are being run in cities across Syria, offering Bible-based trauma healing as well as clinical therapy. Around 85 people recently trained on a children’s trauma healing program and spent some time on a camp with children. While the aid the Bible Society

provides in Syria is mostly spiritual aid, said Ms Lipsett, the society also provides food and hygiene supplies as well as a trauma healing booklet. “Every piece of scripture that’s made available in Syria at the moment is accompanied by these practical items as well,” she said.

The Bible Society in Syria is urging Australians to pray, to lobby their MPs to end the sanctions on Syria and also to donate money, said Ms Lipsett. She said in 2020, Bible Society Australia would be donating $US50,000. Whereas for Australians prayer was “a bit academic, a bit theoretical”, Syrians “actually hang onto it as a lifeline”. “They really do covet the Christian community’s prayers very genuinely … they genuinely covet Australians’ prayer,” she said. Sanctions in Syria were proving to be “extraordinarily difficult”, she said. Consequently, the Bible Society is urging its donors to “do some research around the sanctions that prevent the free flow of medicine and food into places like Syria and to talk to their local MP about it”. Visit biblesociety.org.au/trauma Read the full version of this article at http://tma.melbourneanglican.org.au/ outreach

Second UK wave will be harder, C of E Archbishops warn by Hattie Williams

The Archbishops of Canterbury and York have warned that divisions are deeper now – on the brink of a second wave of coronavirus infections – than they were six months ago when Britain first went into lockdown. In a joint letter to the Church of England’s bishops on 23 September, Archbishops Justin Welby and Stephen Cottrell spoke of the inevitability of further national and local restrictions as the northern winter approached, and the responsibility of the Church to “avoid mistakes” and respond in the right way to a more complex situation than before. In March, the Church was criticised for going beyond the government advice at the time and ordering church buildings to close, even to clergy. “We will need to be more critical in our response to restrictions that are above and beyond government

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regulations, helping the Church at the local level, in parish and diocese, steer a course that is marked by responsible action towards each other, care for the most vulnerable, and witness for the poor and disadvantaged who are suffering disproportionately,” the Archbishops wrote. UK Prime Minister Boris Johns on announced on 22 September that weddings in England were to be limited to a maximum of 15 people, down from 30. While numbers for funerals would remain at 30, other lifecycle events, including baptisms and ordinations, would no longer be exempt from the “rule of six” for social gatherings, which was introduced by the Government the previous week. Updated guidance published on the Church of England website said that if these events “follow a pattern of communal worship — where all attendees arrive, worship and leave

concern about hunger — especially amongst children — and homelessness, with an expected rapid rise in evictions.” Their short letter also referred to the “concealed” issue of domestic violence, cases of which had risen globally during the pandemic; the impact on the national economy, on small businesses, and on unemployment; and the effects of further restrictions on the elderly and isolated, and people on low incomes. They were particularly stern Archbishop Justin Welby. about the behaviour of banks, comtogether in groups of no more than paring them with the servant in St six people — then these services Matthew’s Gospel who, despite can continue to be attended by as being forgiven his debts, turned many people as can safely accom- on those who owed him money, modate in the Place of Worship and ended up being delivered to while adhering to social distancing “the tormentors” (18:23-35). “It will requirements”. be for us and others to encourage The Archbishops’ letter con- the banks, who received such help tinued: “Our national situation is in 2009, to be equally merciful to much more complicated than it was others as the nation was to them,” in March. The divisions are deeper. the Archbishops wrote. There is public and reasonable Finally, they acknowledged

the “growing nervousness about Christmas” as well as mental health. The Church and its Bishops had a responsibility to use their networks to meet people with “hope and stability” where there is “weariness and tiredness”. “We are called to be responsible, but we are also called to resilience and prophetic speech. We have the networks, long since mobilised, and the partnerships to serve especially the hungry and homeless. Our schools are a particular treasure. “However, there will also be a sense of tiredness; the weariness which comes with dealing with yet another threat and difficulty. To face this, we must continue to encourage one another and bear one another’s burdens. We must in our meetings be transparent with each other, able to say difficult things in a way that avoids mistakes being made through unwilling acquiescence to the perceived view of the majority.” [Church Times]

The Anglican Diocese of Gippsland is seeking a Diocesan Development Officer Part time: 0.6 EFT • Flexible working arrangements The Anglican Diocese of Gippsland has been serving the people of Gippsland since 1902, and is now seeking to appoint an engaging, resourceful and suitably skilled individual as the Diocesan Development Officer. The Officer will: • Promote the work of the Diocese in serving the region and giving care and support to families and communities • ldentify and promote Diocesan activities and ambitions that may attract philanthropic support and strategic partnerships • Develop and implement fundraising plans that will contribute to the activities and programs • Contribute significantly to the life of the Diocese through effective fundraising. For more information and application details please contact the Diocesan Registry on (03) 5144 2044 or registrar@gippsanglican.org.au Applications close 23 October.

REACHING KUNUNURRA FOR CHRIST

2020 BCA Victoria Spring Gatherings Join us at one of these Zoom gatherings to Hear from BCA Field Staff Daniel Faricy about his ministry in the Kimberleys

Monday 26 October Glen Waverley Anglican Church 1–2pm Tuesday 27 October Holy Trinity, South East Bendigo 1–2pm Wednesday 28 October Christ Church, Ormond 1–2pm Wednesday 28 Oct Young Adults Evening, St James’ Ivanhoe 7pm Thursday 29 October St Peter’s Leongatha 1–2pm Bookings: www.bushchurchaid.com.au/vicspringgatherings Phone enquiries to 0414 382 621 THE MELBOURNE ANGLICAN • October 2020 • 13

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Local priest’s plea for flood-ravaged South Sudan by Mark Brolly

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Melbourne S outh Sudanese priest has appealed to Anglicans here to offer prayers and any assistance they can as his homeland endures floods that have displaced “millions” of people and left many others without reliable access to food and clean water. The Revd Daniel Bol wrote to Archbishop Philip Freier and bishops of the Melbourne diocese on 8 September, asking how people here were faring with the pandemic, “especially the hardest stage 4 lockdown”, but also appealing for help in South Sudan’s latest emergency after four months of flooding. “This flood has been reported as a result of heavy rain, and the impact of an exploded dam in Lake Victoria in Uganda,” he wrote. “This has resulted in the Nile being overflowed to the north, causing the inhabitants of all the regions along the River Nile and nearby regions in the Jonglei State and Upper Nile States to evacuate because the water has submerged every area along, and connected to the River Nile. “Millions of people are now displaced from their homes, livelihood is destroyed by the flood, cattle of various herds are affected, and farm crops before harvest, all now gone.

“The hunger, lack of shelters, and lack of clean waters were the first to be experienced in the period of 2-3 months. Currently, the acute diseases caused by the flood are now another frontline. In those conditions, many deaths have been happening, the hospital is being overwhelmed. And [the] little

facilities, mobile medications and boreholes for clean waters are now the urgent needs for the [assistance] of those who cannot help themselves.” On 23 September, Médecins Sans Frontières/Doctors Without Borders (MSF) expressed deep concern about the impact of ongo-

“Millions of people are now displaced from their homes, livelihood is destroyed by the flood ...” assistance from the UN agencies in South Sudan has been appreciated, but still not holding.” Mr Bol wrote that South Sudanese diaspora communities in the US, Canada, Australia and East Africa had provided help by hiring non-government organisations’ planes to evacuate people and motor boats for evacuations on the Nile. “These conditions are now affecting our brothers and sisters in South Sudan. As Christians, we are asking our Australian friends, Anglican brothers and sisters for a solidarity with prayers and any kind of assistance, the sheltering

ing severe flooding in Greater Pibor, South Sudan, which had displaced thousands of people and worsened an already devastating humanitarian emergency. MSF urged organisations in the area to scale up their response to prevent further disaster. “Swollen rivers and flooding are sweeping through communities in the Greater Upper Nile region at an alarming speed, for the second year in a row,” an MSF statement said. “Since July, the floods have displaced hundreds of thousands of people and left many more without reliable access to food and clean water. They are exposed to malaria, water-borne diseases, snakebites

to mass displacement due to conflict, opening a clinic in the only place in town that was not under water last year. Mr Josh Rosenstein, MSF’s Deputy Head of Mission, said: “Multiple times MSF has responded to various emergencies, and once again our latest emergency response to conflict-related displacement is transforming into a flood response. Our focus is now on malaria, measles and flooding. “The worst of the flooding is yet to happen, and the community is already feeling the strains of food insecurity. Lack of access to The Revd Daniel Bol. healthcare will only get worse over and food insecurity, as floodwaters the coming weeks and months, and overwhelm their homes and farms.” conditions will only grow more In Pibor town, where MSF said precarious for people.” it was providing life-saving medical Since July, MSF has provided care, the humanitarian situation clean water, distributed 7252 moswas becoming disastrous. In 2019, quito nets, treated 1493 children massive flooding devastated the under five with malaria and treated area, forcing MSF to reduce its 79 patients with measles. activities and discharge patients In a country with one of the when the hospital and compound highest rates of child illness and became completely submerged. death, MSF urged all organisations Hostilities that resumed in the to mobilise resources and scale up first half of this year had caused their response in Greater Pibor, large-scale displacement, and the including food and other relief loss of lives and resources. After items, shelter, water and medical the security situation stabilised in services, to help prevent the disAugust 2020, MSF re-launched an astrous impact on people that was emergency intervention to respond witnessed in October last year.

Religious leaders appeal for consistency over COVID restrictions by Mark Brolly

Faith leaders in Canada’s second most populous province, Quebec, have criticised places of worship being subjected to harsher COVID19 restrictions than bars and restaurants in the same week as Victoria’s Roman Catholic bishops wrote to Premier Daniel Andrews appealing for relief from what they described as “the unfairness and inconsistency in the numbers allowed for religious gatherings by comparison with other sectors”. Quebec’s Anglican Bishop Bruce Myers joined other faith leaders on 21 September in denouncing the provincial government’s decision to limit attendance in places of worship to 25 to 50 people, at the same time as cinemas, theatres and concert halls could still host up to 250 people. Canada’s Anglican Journal reported that Bishop Myers endorsed an interfaith state-

Bishop Bruce Myers.

ment that strongly criticised the Government for “once again putting places of worship in the same category as bars”, a connection religious leaders called “unjustified and false”. “There hasn’t been a single documented, confirmed outbreak of COVID-19, to my knowledge, traced to a place of worship in Quebec,” Bishop Myers said. “... One

of the worst outbreaks of COVID-19 in the province was at a bar here in Quebec City – and yet we’re subject to more stringent restrictions than bars and restaurants are. “Under the guidelines that have just been ratified by the Government, we could have a concert in the Cathedral of the Holy Trinity with 250 people. But we’d be forbidden from having a Christian liturgy with more than 25 people – even though it’s the exact same building and both groups of people will be subject to the same precautions around physical distancing, wearing a face covering and hand sanitising.” The Victorian Catholic bishops’ open letter to Premier Andrews on 25 September said it had been very encouraging to see COVID-19 numbers dropping so dramatically in recent weeks and expressed gratitude for the efforts and commitment of the Government and health officials in containing the second

wave of the pandemic, “and for the clear leadership you have provided personally in your daily communication updates for all Victorians”. They said the Catholic dioceses of Victoria – Melbourne, Ballarat, Sandhurst (Bendigo) and Sale – had shown themselves to be resilient, well-managed and safe, carefully communicating each set of restrictions and ensuring their implementation, even when this caused much hardship. “However, people of faith across ... Victoria have raised serious concerns about the unfairness and inconsistency in the numbers allowed for religious gatherings by comparison with other sectors in the current ‘third step’,” the bishops wrote. “Over the last two weeks, we have worked cooperatively with members of the government and health authorities, and have resolved a number of inconsistencies and com-

munication difficulties. However, a pressing need remains to address the unfairness of the disparity in numbers. “... The current restrictions in regional Victoria literally fail the ‘pub test’ if people of faith can gather in a restaurant or bar catering for a particular number of patrons (and remove their face covering), they ought to be able to put on their mask, cross the road and worship in their faith community with the same numbers, provided equivalent COVID-safe practices are in place. “We ask that this disparity be rectified urgently and that the principle of fairness be applied for each subsequent step on the roadmap to reopening. “You remain in our prayers and we look forward to finding a constructive solution to this issue, which is causing unnecessary pain and distress for people of faith across Victoria.”

Presiding Bishop promotes voting, Christian love over divisions as US elections loom by David Paulsen

The Presiding Bishop of the US Episcopal Church, Bishop Michael Curry, has urged Episcopalians to vote in the US elections next month and to “encourage others to vote as their conscience leads them”. Bishop Curry affirmed that the Church’s positions on political issues, though nonpartisan, should not be confused with “moral neutrality”. “The vote is so sacred and important for all people, regardless of your religious tradition or your politics or your nationality,” he said in a pre-recorded sermon,

delivered at the 16 September online meeting of the House of Bishops. “The vote, as an act of moral humanity, is so important that people have given their lives for it.” The sermon also was released later that day as a “word to the church”. In it, he cited Scripture to discuss what Jesus did during his time that could guide His 21stcentury followers to bear witness in today’s world. Those teachings are especially relevant, Bishop Curry said, during the pandemic and this “time of great divisions”. “Divisions that are deep, dangerous and potentially injurious to

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Bishop Michael Curry.

democracy. What is the role of the church in the context of an election being held in a time such as this? What is our role as individual followers of Jesus Christ committed to his way of love in such a time as this?” Inflamed racial divisions and widespread protests against racial injustice this year have shaped both the dynamic of the presidential campaign and much of the bishops’ recent work in their dioceses and with each other. The bishops’ meeting built on the theme of racial reconciliation that was discussed at length during their previous official meeting in

late July, also held on Zoom. Bishop Curry lamented the unyielding pain of racism during his opening sermon, warning that the problem transcends any one election. “The wounds and the divisions in American society are so deep that even an election by itself cannot heal them,” he said. “The murder of George Floyd, Breonna Taylor and so many others has exposed the death-dealing depth of racism and white supremacy deeply embedded in the soil and in the soul of America. We can’t go on like this.” [Episcopal News Service] www.tma.melbourneanglican.org.au

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Pandemic response is creating a pastoral crisis

Bishop Brad Billings is concerned about the longterm impacts – psychological, economic, societal – of Melbourne’s protracted lockdown.

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n July this year I spent near a week on the COVID ward in the Alfred Hospital, with pneumonia as it turned out, not coronavirus. That experience did, however, enable me to appreciate both the seriousness of the current pandemic, and the extraordinary commitment of the health workers on the front line. Clearly those who occupy positions of civic leadership at this time have a duty to respond to the many crises generated by the pandemic, and I pray for them constantly. I pray also, and am increasingly concerned, and often distressed, by the many adverse impacts of the public policy measures being taken in response to the pandemic on the wellbeing of the community in Victoria and especially Melbourne. It cannot be healthy for anyone to be locked up in their home for the vast majority of the day, and to have the further indignity of their movement restricted by a limitation on the distance that can be travelled and a curfew. An open letter originally written by just five doctors, but now signed by more than 500, which seems to have been ignored by the authorities, reads in part: It is our professional opinion that the stage 4 lockdown policy has

caused unprecedented negative economic and social outcomes in people, which in themselves are having negative health outcomes … In short, the medical, psychological and social costs of the lockdown are disproportionately enormous compared to the limited good being done by current policies.

loss of income and of worth resulting from a forced inability to work, together with economic recession and widespread unemployment, to name just some of the social, economic and human costs of the extended lockdown. A further area of particular concern is the emotional torment being inflicted on the many families who are unable to properly farewell a loved one, and unable to grieve. To cite just one example: Mrs Ross’s son, Danny, recalled the heartbreaking moment he was unable to comfort his 82-year-old father, David, at the funeral due to social distancing restrictions. “I don’t even remember the funeral because I was so angry,” Mr Ross told the Herald Sun.

Tragically, a report published recently by the Australian Human Rights Commission pointed to a mental health crisis now afflicting a generation of children who are “traumatised by COVID-19 lockdowns”, miss their friends at school, and felt “trapped” at home This will be of special concern with highly stressed and sometimes to us, as a church, as funerals and violent parents. The Australian care for the bereaved are such a large Psychological Society chief execu- and important part of the pastoral tive Dr Zena Burgess has warned ministry we have always offered. that “the mental health impacts will And then there is the extraorbe the long-lasting, tragic legacy of dinary damage being done to the this pandemic, and could go on for social, cultural and economic fabric months and even years”. Many other of our once vibrant city, by an inflexprofessionals could be cited, saying ible, and often harsh, enforcement of much the same thing. Add to this “the rules”. I think in particular, here, the additional strain for many that of the effects on those businesses has been brought about by home selected for compulsory closure – at schooling, the surge in family vio- the time of writing you can now get lence and crime, widespread social your pet groomed, but still not have isolation and loneliness, and the your own hair cut; council workers

hope, and less of the frequent exhortations to obey “the rules” accompanied by threats and warnings for non-compliance. Authoritarian terminology like “rings of steel”, a shocked public watching on as a young mother is arrested and handcuffed in front of her children for a Facebook post, and laws such as that recently introduced into parliament that would enable citizens to be detained indefinitely for what they “might” do, further threaten the now fragile social contract that binds us together. These are much debated and often emotive matters that will elicit Mental health COVID’s “tragic strong responses (I know). Case legacy”. numbers are coming down and evecan mow lawns alone, but not sole ryone is thankful for that, as we pray traders etc. etc. It is just not good that no more lives will be lost. I do enough, in my view, to shrug these believe, however, that we as church (and the many other examples) off members bear a pastoral duty to tell as anomalies. They are not anoma- our local members of parliament lies, they are enterprises that people (I have written to mine) about the and families in our community have enormous harm and suffering in poured their lives into and worked our community already caused by tirelessly to build. I know from mul- the length and severity of the stage tiple first-hand experiences listen- 4 lockdown; as well as to continue to ing to those affected just how soul respond to the needs and trauma in destroying it is to stand by helpless, our communities in compassionate as one’s life work and livelihood are and practical ways, as I know so gradually destroyed. many, if not all, of our people, clergy, All of this amounts to a pastoral parishes and agencies are doing. crisis afflicting our community. In the midst of this, the community Bishop Brad Billings is an Assistant surely deserve to hear more of a Bishop of the Diocese of Melbourne nuanced and compassionate mesand Director of Theological sage coupled with the language of Education.

Is COVID-19 conveniently silencing Australia’s critical sectors? Gordon Preece, Melbourne priest and chair of the diocese’s Social Responsibilities Committee, argues that the pandemic is allowing the Federal Government to stifle some of society’s critical sectors. Note: This article names Indigenous people who have died. When Scott Morrison won the 2019 Australian federal election he honoured the “quiet Australians”. His Questioning voices excluded. recent tribute to late NSW Liberal Premier John Fahey represents this Massive funding for favourite secAustralian: “… not your typical tors masks the ideological invisibility, Liberal. A Catholic, rugby league inaudibility and economic exclusion player and smoker from South West of critical, questioning social secSydney … he broadened our outlook tors, often labelled the “chattering and connected us with an ever wid- classes”. The ABC, the arts, univerening aspirational population”. sities, Indigenous groups, unions, The PM normally connects environmental, refugee and human well with this population, barring rights advocates, whistleblowers and holidaying in Hawaii during the international students are so desperbushfires. But he recovered from that ate competing to survive that most with his pastorally and pragmatically peak bodies muffle protests from led National Cabinet’s early unity, fear. They forget the need to join the urgency and generosity. dots and unite, which I’ll now do This recently fractured through from a sample of the above. Federal versus state blame games over aged care and hotel quarantine. “The great Australian silence” And border rivalries replicate our Rio Tinto’s flagrant destruction of rejection of refugees – we want bor- 60 millennia-old sacred caves was ders, not boarders. We’re becoming a betrayal of Indigenous people and what we’ve feared. decades of relationship-building and Not wasting an emergency, employment. It rightly cost its French the government shifted from the CEO and senior executives their jobs concepts of mercy expressed in (as a result of shareholder activism). Morrison’s maiden speech, inspired But they are not alone. Hundreds by Wilberforce, Tutu and U2, to its of sites are slated for destruction by default of merit: “You get a go if you BHP and Fortescue also. have a go” – even if that means doing Further, some sycophantic potentially futile job-hunting or commentators try to silence Black going into the gig economy’s poverty Lives Matter (BLM) protesters and and precariousness. scapegoat them for the COVID-19 www.tma.melbourneanglican.org.au

“second waves”, as Deputy Prime Minister Michael McCormack mendaciously did on Q+A. BLM marchers protested Indigenous kids being detained at global record rates from age 10, while state Attorneys-General indefinitely postponed raising the age of criminal responsibility to the global standard of 14 to 16 (although some may act differently on this issue). Aboriginal people continue to die alone in police custody (as Tanya Day did in Melbourne in December 2017). David Dungay Jr died in 2015 at Sydney’s Long Bay Jail. Dungay, who had diabetes and schizophrenia, had been brutally manhandled by five guards for eating much-needed biscuits. His last choking words, like black American George Floyd’s, were “I can’t breathe”. BLM marches make visible and audible the ongoing black pandemic of poor health, police violence and 441 deaths in custody since the 1991 Royal Commission – five since June alone. Yet Morrison’s defensiveness meant he was deaf to the correspondence, claiming “Australia is not the US” nor a slave nation, though he did admit later that the latter was true. Even when Aboriginal people’s striking Statement from the Heart demanded a long-awaited voice to Parliament, they were misinterpreted, muzzled and delayed until the next Parliament at least, ever to be “Quiet Australians”. Silencing critical sectors More subtly than Treasurer Josh Frydenberg’s Thatcherism, Morrison

allows COVID-19 and shutdown to winnow the worthy from the unworthy poor. Hence complete “critical” sectors and a million jobs are left unsupported or now cut, against all economic, including conservative, business wisdom, let alone issues of equity. For instance, although the arts got partial stimulus, the PM dogwhistled to his supporters that the arts instrumentally provides tradies with stage and prop-building work, but has no intrinsic value. And grants for extensions were offered to and largely ignored by many homeowners, while homeless housing, which could meet a great need and provide greater economic stimulation, was ignored. Also, admittedly needed trade courses were funded, but the simultaneous contrast with the doubling of fees for humanities courses and loss of a likely 30,000 university jobs by December, of largely casual female staff, is telling. Critique has rightly been made of Leftist “cancel culture”, but the Right is cancelling much of civil society, contrary to classic Deakinite and Menzies liberal conservatism. And on the issue of press freedom, the ABC is being prepared by Murdoch and social media for another budget battering while the government starves the ABC (and SBS) of news revenues rightly owed by Google and Facebook. Have churches become compliant, quiet and complicit? Finally, despite churches’ enormous efforts zooming services and providing pastoral care where

they dare, we are clearly seen as a non-essential service to civil society. In response we appear to have only read 1 Timothy 2:2 and 1 Thessalonians 4:11’s exhortations to lead quiet, godly, hard-working and peaceful lives, as if for the sake of our own survival. Unlike members of the early church, we can democratically participate, critique and protest, as “Protestants”. If we are quiet, it must be, as for Paul’s communities, to seek the city’s shalom. And as Bonhoeffer counsels from prison, our temporary silence should add authentic practice to proclamation, patiently awaiting a more open society, not just an open economy. However, the abuse crisis and the necessary stringent self and bureaucratic policing required in response, along with the coronavirus pandemic, has caused almost complete absorption in quiet compliance. We barely raise questions about our non-essential service state, so DHHS bans the last rites or appropriate pastoral care for the elderly and dying, whose holistic health and salvation churches do know a bit about. Thank God for the Catholics who recently taught us Protestants to be less quiet and to remember how to protest, and protect our flocks, and society’s lost sheep. The Revd Dr Gordon Preece is Director of Ethos, Honorary Director of the Religion and Social Policy Network, University of Divinity, and Senior Policy Officer for Catholic Social Services Victoria.

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Music bridges the physical distance in lockdown Ex-chorister Elizabeth Ridsdale reflects on why church music is more vital than ever during the pandemic.

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fter significant reflection, I would argue that besides the devastating health and economic consequences of this worldwide emergency, an especially difficult and sad social consequence has been that for now, our lives are largely devoid of the wonderfully nourishing experience that is making music together, in person. In the case of church musicians, having been one for most of my recent life, this loss is felt especially keenly. I have felt during much of lockdown that I have lost any opportunity to contribute to the liturgy. Music in the liturgy punctuates it, moving it seamlessly through its different stages, and setting the appropriate mood. Having an integral role in that is a very special feeling, something that is not easy to replace. Perhaps I should note that although I have not been in a church choir for some years, the pandemic has still heightened this feeling, as for the best part of this year there has been little indication of when gatherings for singing will once again be permitted and safe. It seems to prove the well-used adage that perhaps we don’t fully appreciate the impact of something in our lives until we are faced with the prospect of not being able to continue it in the foreseeable future.

Therefore, music ministry has perhaps never been more vital to our collective spiritual life and worship as it is right in the midst of COVID-19. As the physical closure of churches was forced by the pandemic in March and the sight of anyone at all in the pews

“Music is such a tangible and transcendent part of liturgy and worship.”

became a rarity, the experience of worship was forced to adapt, and quickly. I have been worshipping regularly through the livestreamed services from St Silas’ Albert Park. Online services on a Sunday, and revisited for encouragement and nourishment throughout the week, have been excellent, and the Revd Sophie Watkins’ sermons always uplifting while acknowledging the difficult reality of the pandemic. However, without the wonderful musical contribution of organist and director of music Stuart Connew they certainly wouldn’t

Prayer Diary OCTOBER

Sun 4: Pray for the Anglican Church of Tanzania (Abp Maimbo Mndolwa); Diocese of Nor th Wes t Aus tralia (Bp Gary Nelson, Clergy & People); Ecumenical Af fairs Commit tee; St James’ Old Cathedral West Melbourne (Mat thew Williams, Michael Raiter, Jessica Naylor-Tatterson); St Paul’s Ringwood – Pastoral Visit (Bp Paul Barker); St James’ Pakenham – Pastoral Visit (Bp Paul Barker); Mon 5: Diocese of Per th (Abp Kay Goldsworthy, Asst Bps Jeremy James, Kate Wilmot, Clergy & People); Holy Trinity Hampton Park (Vacant); Tue 6: Diocese of Riverina (Bp Donald Kirk, Clergy & People); Ivanhoe Girls’ Grammar School (Deborah Priest , Principal); St Luke’s South Melbourne (Jonathan Cox, Michele Moorhouse); Interviews for transitioning deacons commence (Abp Philip Freier); Wed 7: Diocese of Rockhampton (Bp-elect Peter Grice, Clergy & People); Hospital Chaplaincy (Stephen Delbridge, Co-ordinator & Chaplains); St Mary’s Nor th Melbourne (Jan Joustra); St S tephen’s Grey thorn – Reception Ser vice Recording (Bp Genieve’s Blackwell); Thu 8: Diocese of Sydney (Abp Glenn Davies, Regional Bps Chris Edwards, Michael Stead, Peter Hayward, Peter Lin, Malcolm Richards, Gary Koo, Clergy & People); Archdeaconry of Kew (Greg Allinson); St Paul’s Cathedral (Andreas Loewe, Heather Patacca); Fri 9: Diocese of Tasmania (Bp Richard Condie, Missioner Bp Chris Jones, Clergy & People); Ivanhoe Grammar School (Gerard Foley, Principal, John

Sanderson, Chaplain); St Peter’s Eastern Hill (Hugh Kempster); Sat 10: Diocese of The Murray (Bp Keith Dalby, Clergy & People); Evangelical Fellowship in the Anglican Communion (EFAC) (Adam Cetrangolo, Chair); Christ Church Melton (Neil Taylor); Sun 11: Pray for the Church of the Province of Uganda (Abp Stephen Samuel Kaziimba); Diocese of The Northern Territory (Bp Greg Anderson, Clergy & People); Evangelism in the Diocese; St Augustine’s Mentone (Ben Soderlund); St Augustine’s Mentone – Pastoral Visit (Bp Paul Barker); Healesville with Yarra Glen – Pastoral Visit (Bp Paul Barker); St Peter ’s Brighton Beach – Pastoral Visit (Bp Paul Barker); Diocesan service at Moorabbin (Bp Paul Barker); St Faith’s Burwood – Pastoral Visit (Bp Paul Barker); St Philip’s Collingwood – Pastoral Visit (Bp Genieve Blackwell); Mon 12: Diocese of Wangaratta (Bp Clarence Bester, Clergy & People); Angliss Health Services; Parish of St Matthias Mernda (Craig Ogden, Sandy Solomon); Tue 13: Diocese of Willochra (Bp John Stead, Clergy & People); Janet Clarke Hall (Damian Powell, Principal); Merri Creek Anglican Congregation (Peter Carolane, James Hale, Beck Miller, Robert Miller); Wed 14: Anglicare Australia (Bp Chris Jones, Chair; Kasy Chambers, Exec Director); Examining Chaplains (Gail Pinchbeck, Lindsay Urwin, Turi Hollis, Noelene Horton AM, Chris Appleby, Peter Martin, Jan Joustra, Dawn Treloar, Victor Yu, Robert Vun, Jane Freemantle, Yvonne Poon, Heather Schnagl, Michael Flynn); All Saints’ Mitcham (Penny

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Elizabeth Ridsdale misses “making music together, in person”.

feel quite the same! Music is such a tangible and transcendent part of liturgy and worship, and despite the distance we may feel from a physical church building and congregation, it bridges that distance. As soon as the organ sounds for the processional, it is a signal to everyone, regardless of where they are

“Music ... offers the layperson an easy way into the worship.”

watching from, or what success or hardship they have faced during the day or the week, that this is a time set aside for a purely spiritual purpose; an opportunity to feel uplifted, encouraged and reflective in preparation for the week ahead. At a time when the norms of our lives have shifted so significantly that we aren’t confident in exactly what the next week will bring, this is especially important. Such an invitation to invest time into reflection and spirituality is also a needed antidote to the sudden social impetus for extra busyness and productivity in lockdown; a reminder of our collective humanity. Permission to slow down, and for some self-care. As a final point, music is such a vital aspect of Christian liturgy, especially because it offers the layperson an easy way into the worship: Who doesn’t enjoy singing a hymn in full voice or long for the musical storytelling in the psalms; part spiritual lesson, part praise and part spiritual request? During the pandemic, including music in online services has meant we can still participate in this way, and that it is possible for a whole new community, even those not local to a particular church, to join in on the experience too. Elizabeth Ridsdale has a lifelong love of church music. She was previously a chorister in St Francis’ Choir, Lonsdale Street, Melbourne, and the Viva Voce singing group at St Dunstan’s Camberwell. She is looking forward to her first choral opportunity post-pandemic!

(Can also be downloaded from https://www.melbourneanglican.org.au/spiritual-resources/) Charters); Thu 15: Theological Colleges, Church Schools & Church Kindergar tens; Archdeaconry of La Trobe (Gavin Ward); St George’s Monbulk (Simon Elliott); Fri 16: Mission Agencies of the Anglican Church of Australia; Korowa Anglican Girls’ School (Helen Carmody, Principal; Kirsten Winkett, Chaplain); St Thomas’ Moonee Ponds (Vanessa Bennett); Sat 17: Religious Orders serving within the Anglican Church of Australia; Girls’ Friendly Society (Alison Benfield, Chair); St David’s Moorabbin (Johnsan David); Sun 18: Pray for The Episcopal Church (Bp Michael Curr y); L ocums and all retired clergy; Lay Ministry; St Augustine’s Moreland (Angela Cook, Christopher Swann); St James the Less Mt Eliza – Pastoral Visit (Bp Paul Barker); All Saints’ Clayton – Pastoral Visit (Bp Paul Barker); Chinese Mission of the Epiphany – Pastoral Visit (Bp Genieve’s Blackwell); St Mary’s Sunbury (Bp Kate Prowd); Holy Trinity Williamstown – Diocesan Service (Bp Kate Prowd); Mon 19: T he Anglican Church of Australia (Primate Abp Geoffrey Smith, General Secretar y Anne Hy wood, the General Synod & the Standing Committee); Defence Force Chaplains; Parish of St Peter’s, Mornington w. St Martin’s, Mount Martha (Helen Phillips, John Phillips, Elizabeth Rankin); Tue 20: Diocese of Adelaide (Abp Geoff Smith, Asst Bps Denise Ferguson, Timothy Harris, Christopher McLeod; Clergy & People); Lowther Hall Anglican Grammar School (Elisabeth Rhodes, Principal; Emily Fraser, Fiona Raike, Chaplains); Parish of Mount Dandenong (Andrew Smith); Wed 21: Diocese of Armidale (Bp Rick

Lewers, Clergy & People); Relationship Matters (Janet Jukes, CEO); Mount Eliza Church (Jennie Savage); Thu 2 2 : Diocese of Ballarat (Bp Garry Weatherill, Clergy & People); Archdeaconry of Maroondah (Bruce Bickerdike); St Stephen’s and St Mary’s Mount Waverley (Dianne Sharrock, Ruth Newmarch, Greg Wong); Fri 23: Diocese of Bathurst (Bp Mark Calder, Clergy & People); University of Divinit y (Peter Sherlock , ViceChancellor); St Luke’s Mulgrave (Bruce Ollington); Sat 24: Diocese of Bendigo (Bp Matt Brain, Clergy & People); Melbourne Anglican Foundation; Mullum Mullum Parish, Ringwood (Maria Brand, Karen Winsemius); Sun 25: Pray for the Church in Wales (Abp John Davies); Diocese of Brisbane (Abp Phillip Aspinall, Regional Bps Jeremy Greaves, Cameron Venables, John Roundhill, Clergy & People); Minis tries to Youth; Parish of S t Peter’s, Murrumbeena w. Holy Nativity, Hughesdale (Lawrence Anbalagan); All Souls’ Sandringham – Confirmation Service (Bp Paul Barker); St Margaret’s Eltham – Pastoral Service (Bp Kate Prowd); Mon 26: Diocese of Bunbury (Bp Ian Coutts, Clergy & People); Christ Church Newport (Mark McDonald); Tue 27: Diocese of Canberra & Goulburn (Bp Mark Shor t, Asst Bps Stephen Pickard, Carol Wagner, Clergy & People); Melbourne Girls’ Grammar School (Catherine Misson, Principal; Kirsty Ross, Chaplain); All Saints’ Newtown/ Geelong West (John Walz); Wed 28: Ministry to the Defence Force (Bp Grant Dibden, Chaplains & Members

of the Defence Forces);: Mission to Seafarers (Neil Edwards, Chair; Onfré Punay, Chaplain); St Aidan’s Noble Park (Gerald Loos); Thu 29: Diocese of Gippsland (Bp Richard Treloar, Clergy & People); Archdeaconry of Melbourne (Heather Patacca); Parish of Oakleigh – Holy Trinity & Emmanuel (Colleen Arnold-Moore, Jenny Poulter); Fri 30: Diocese of Grafton (Bp Murray Harvey, Clergy & People); Melbourne Grammar School (Philip Grut zner, Principal; Hans Christiansen, William Peacock, Malcolm Woolrich, Chaplains); Parish of St Peter’s, Ocean Grove w. All Saints’, Barwon Heads (Jill McCoy, Jill Poole); Sat 31: Ministry with the Aboriginal people of Australia (Bp Chris McLeod, National Aboriginal Bishop, Aboriginal Clergy & People); Mothers’ Union Australia, Diocese of Melbourne (Elaine Longford, President); Parish of Ormond (Kevin Pedersen, Samuel Crane, Amanda Lyons).

NOVEMBER

Sun 1: Pray for the Church of the Province of West Africa (Abp Jonathan Bau-Bau Bonaparte Hart); Ministry with the Torres Strait Islander people of Australia (Torres Strait Islander Clergy & People); Archdeaconry of Stonnington (Howard Langmead); Royal School of Church Music (Roslyn Carolane, Chair); St James’ Pakenham (Matt Scheffer, Kathleen Mildred); All Saints Selby – Pastoral Visit (Bp Paul Barker); St John’s Toorak – Pastoral Visit (Bp Genieve’s Blackwell); St Paul’s Geelong – Pastoral Visit (Bp Kate Prowd).

www.tma.melbourneanglican.org.au

GROWING IN FAITH

TMA

Growing some patience in the ‘home monastery’ In locked-down Melbourne, Paul Mitchell finds opportunities to develop the fruits of the spirit.

I

’m writing from the midst of Victoria’s second period of lockdown. What we’re going through has been compared to the experiences of prisoners and asylum seekers, so we’ve been encouraged to empathise with their plight. Whether or not we’re doing that, our time shut away – especially for those who live with others – has also been compared to life as a monk or nun. Seven years ago, I stayed for a few days as a guest at a traditional monastery in country Victoria. I had the deep spiritual experience I’d hoped for, but I left feeling sorry for the monks and nuns. They lived in a beautiful environment, with views of a lake and cows on rolling hillsides, but they were confined to the property. Even their bluestonehoused single rooms faced each other inside a locked courtyard. There was some time each day when they could use the internet. They could also leave the monastery for a half-day each week, but that was the extent of their experience of the outside world. They couldn’t go where they wanted, when they wanted. They were in permanent lockdown and I was sad for them, even though the spirituality one

younger monk had developed at the monastery was instrumental in me having the deep experience I’d craved. Like many, I’ve read the spiritual wisdom and ecstatic experiences of monks and nuns like St John of the Cross, Julian of Norwich, St Teresa of Avila, and the more contemporary Thomas Merton. But I realise I’ve ignored them when they’ve told me how tough the journey to Christlikeness can be. Now, in my little monastery, I’m exhausted all the time from work commitments and home schooling.

Paul Mitchell.

“Lockdown’s suffering is creating in me a unique opportunity to allow the Spirit to work.” I’m finding it challenging to deal every day with the same loved ones in close proximity. It’s becoming obvious to me why so many monks and nuns made beer, wine and other than holy spirits. But I know lockdown’s better than being in ICU or spreading the virus around and

contributing to the mortality rate. And I also know that lockdown’s suffering is creating in me a unique opportunity to allow the Spirit to work. The gifts of the Holy Spirit quoted in Galatians 5 have always appeared to me more like holy

grails. I’d look at them and think, yes, I’d love a little more love, and some extra joy would be joyous. But I read the list again recently and realised that, only due to lockdown, I’m building just a bit more patience. That’s miraculous because I’m normally the bloke tapping his foot in the supermarket queue or drumming his fingers on the steering wheel at the red light. But lockdown has given me no room, almost literally in our smallish house, for impatience with my partner and son. Like monks and nuns, we’re constantly confronted with each other’s foibles. Every niggling habit – from my 11-year-old son’s love affair with noise, singing to himself and humming, to my wife’s joyous daily abandonment of tidiness – can have cartoon steam forming in my ears. I’ve seen, too, that my habits are regularly making their temperatures rise. And that’s without considering the extra demands constant work from home and home-schooling have placed on our household. But, somehow, I’m taking more deep breaths than ever. Realising that, if I lose my patience now, dropping a dish I’m putting in the machine because my son has thumped past me with his headphones on while my partner deals with a stressful work call loudly in a nearby room, what’s going to stop

me from losing it again and again? What ever stops me from losing my patience again and again? In a way, before lockdown, before losing my patience in front of my family didn’t mean having to then spend almost every minute of the day with them, nothing really stopped me. Patience was a quaint idea. Now, it’s a necessity. Because, in our little monastery, if one of us is letting a fruit of the Spirit rot, the rest of us have to smell it all day, every day. Thomas Merton wrote that people who decide to live in a monastery to escape the world are in for a shock. Because the world’s magnified within the cloister. And so also is our lockdown opportunity magnified to allow temporary suffering to prune our spirit trees and get some fresh spring fruit growing. Hard lockdown’s set to end in spring. I hope you’re reading this when our patience is being tested again in, to paraphrase ecclesiological terminology, somewhat more ordinary times. Paul Mitchell is a Melbourne-based poet, fiction writer and essayist. He has a collection of essays, Matters of Life and Faith, forthcoming from Coventry Press in 2021. He has published three poetry collections, a volume of short stories and a novel. Visit www.paul-mitchell.com.au

School chaplains in demand during pandemic, survey finds by Stephen Cauchi

Anglican school chaplains have found their ministry in high demand from both staff and students since the onset of the COVID-19 pandemic, a new survey has found. New practices that have begun as a result of the pandemic, including Zoom meetings, have proven successful and many look set to continue in some form once the pandemic is over. The survey was commissioned by the head of chaplaincy at Caulfield Grammar School, the Revd Ryan Holt, with the encouragement of the Chaplains in Anglican Schools Network. Mr Holt said that since the pandemic started, online services had allowed him far greater reach to staff and families. Staff numbers in Caulfield Grammar online chapel services had doubled compared to pre-COVID services, he said. “I’ve had more staff attending and participating in those virtual chapel services, and had more contributions, than I did when we were present,” he said. “The big thing has been the reach … more families have seen what I do than ever before.” Mr Holt said the workload of chaplains had not necessarily increased but it had changed. “It’s a lot of one-on-one conversations (and) interactions, a lot of listening, not just being busy but being available and attentive. “I think that that’s taken its toll on chaplains in a sense of emotional intensity, of listening to people and looking at a screen rather than facwww.tma.melbourneanglican.org.au

The Revd Ryan Holt.

ing them and having all these visual cues.” Mr Holt said that a big concern of students was “is what I’m experiencing normal?” because they were isolated from their friends. “They don’t have a group of people around them to be able to judge how everyone else is going.” The pandemic would probably leave lasting changes on how Caulfield Grammar chaplains did their job, particularly services and meetings. “We’re not going to dispose of what we used to do but we’re going to be open to the question of what does this look like going forward,” he said. “Do we have a capacity to have a Zoom gathering or another type of gathering on top of (existing services).” In the survey question asking how chaplains viewed their role and identity, Mr Holt said that he received many different responses. “The title of ‘priest’ was rarely used. It was more ‘pastor’, ‘presence’, ‘positive presence’. But then there were others who were at the other end who were saying that they were kind of like the ‘wounded healer’. “They were people who were giv-

ing people permission by their own students. “Probably every single modelling that it’s OK to lament.” Anglican school had a few students The survey found that wisdom already that have had to finish literature such as Psalms and because of this,” he said. Proverbs as well as the parables of Overall, some chaplains had Jesus had provided inspiration and “struggled”: “Some of us haven’t been comfort for chaplains during the doing well and needed some help”. pandemic. The survey was commissioned Mr Holt told TMA that the as schools entered the second lockemphasis on the Bible’s wisdom down in July and August. literature was “not a surprise given The questions, and a brief sumthe situation” but it’s “probably a mation of the answers, were: surprise in the sense that we (usually) barely go there”. Has your role/influence/ Mentone Grammar chaplain effectiveness been enhanced the Revd Andrew Stewart, who is or hindered as a result of the chair of the Chaplains in Anglican pandemic, if so, how/why? Schools Network, said the survey A number of chaplains reported a pointed to continued use of Zoom greater desire of staff (both churched after the pandemic. and unchurched) to seek them out Thanks to Zoom, provincial with questions, and a willingness Anglican chaplains had been able to join staff chapel groups to stay to participate in chaplains’ group connected and find perspective. meetings. Feelings of fear and anxiety have also been freely expressed to chaplains as a confidant who is both in the centre and margins of the school.

The Revd Andrew Stewart.

“The chaplain at Timbertop, for example, who can never get to one of our meetings, can just Zoom in. So I think we’ll probably continue that.” While chaplains did not face job losses themselves because of the pandemic’s economic fallout, most Anglican schools faced losing

What is a new practice worth keeping going forward (beyond COVID-19)? Some of the “new” practices experienced and considered worth keeping beyond COVID-19 included: online prayer meetings, pre-recorded messages/services (viewed at own time), more regular phone calls to staff, blogs, podcasts, Daily Office, Godly Play (Junior School) and larger “Live event” gatherings for families. What theological resources (scripture, tradition, practices etc…) have you drawn upon in your role? Of central importance to both the faith life of the chaplains and their

practice during COVID has been engagement with scripture and prayer. The Wisdom Literature of the Psalms, Proverbs, Ecclesiastes were named as places of focus; so too the Parables of Jesus and 1 Peter. Series on biblical characters have also been implemented e.g. Jeremiah and Job. Finding or refreshing a sacred rhythm both personally and alongside others was cited by many as a blessed anchor during a time of change. A reacquaintance with the Daily Office in the Prayer Book, Ignatian and Benedictine practices, mindfulness, meditation, alongside local resources, podcasts, online sermons, blogs (A Place for Mission) and access to familiar global names old and new, Richard Rohr, C.S. Lewis, John Lennox, N.T. Wright, Jürgen Moltmann, Walter Brueggemann and Miroslav Volf continue to provide daily nourishment for the soul. How would you describe your role/identity as chaplain during COVID-19? A range of images or perspectives were named, both familiar and unfamiliar. Pastor, positive presence, carer, counsellor, healer, mentor, perspective giver, guide, anchor, listener, lamenter, outsider, gatherer, and teacher, reflect a range of insights from the chaplains. What is the experience of school chaplains in the midst of a pandemic? We reside like Jesus ”somewhere” in the messy middle and yet we continue to be on our way, lamenting and hoping, waiting and working, listening and naming.

THE MELBOURNE ANGLICAN • October 2020 • 17

FAITH / SCIENCE

TMA

Science and religion ‘not antagonists, but sisters’ The idea that science and faith have been locked in a perpetual battle does not hold up to scrutiny, writes James Garth.

M

y favourite scientific instrument of all time is the Hubble Space Telescope. In its life it has generated over 10,000 scientific papers from the raw data alone and massively expanded our view of the cosmos and our place in it. What’s often overlooked with Hubble is how unimpressive it was in the beginning. It was launched, to great fanfare, aboard Space Shuttle Discovery in 1990. However, when it was subsequently activated, the images that came through were … less than impressive. A lot of very embarrassed scientists worked overtime to find the cause, and it was determined that there was a severe optical defect called spherical aberration, which would require extensive repair. So, in 1993, on STS-61, a group of astronauts bravely headed out on the Endeavour to rendezvous with the Hubble and conduct the most sophisticated series of extravehicular activities yet performed in space. What’s interesting is that this is a real-life instance of people venturing out on a very dangerous mission, with significant risk to themselves, when there was no guarantee of success. And yet they ventured anyway. I think this captures the very essence of faith. Those astronauts had to have faith in their own abilities, in the competence of the hundreds of engineers and technicians on the ground supporting them. They had to commit themselves and persevere in the face of many difficulties to achieve an outcome that in many ways was beyond their control. This is what faith is – what good faith is. Thanks to the efforts of these brave astronauts, the Hubble was restored. And the results were stunning. As a result, we know just how impressive our universe is. The Hubble showed us that our universe is unimaginably vast. Equally clear is that our universe is held together by an elegant and sophisticated series of laws that are true throughout the universe,

Astronaut Joseph Tanner (himself an aerospace engineer and a Christian) during his second spacewalk to service the Hubble Space Telescope in February 1997. Photo (Courtesy NASA): Gregory Harbaugh.

which permit the formation of complex structures such as galaxies, stars that generate a plenitude of elements, which can undergo molecular self-assembly, forming such wondrous structures as DNA, the foundation of life. In my opinion, the more we observe the universe, the more it looks like the work of an immense intelligence. And if it looks like the work of an immense intelligence, maybe it is the work of an immense intelligence! Ever since I was a boy I have loved awe-inspiring technology, and I was naturally drawn to aerospace engineering as a career where I could really engage with technology at the sharp edge. Growing up one of my heroes was the great Wernher von Braun, probably the greatest aerospace engineer in history. He was a formidable intelligence, an impressive presence, the designer of the mighty Saturn V rocket that took men to the moon. Von Braun wrote extensively on the topic of science and faith; he firmly believed that science and religion were not antagonists,

“In my opinion, the more we observe the universe, the more it looks like the work of an immense intelligence.”

but sisters. He also firmly believed that the cosmos was the work of a mighty designer, a master planner. He wrote: “I find it as difficult to understand a scientist who does not acknowledge the presence of a superior rationality behind the existence of the universe as it is to comprehend a theologian who would deny the advances of science.”

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THE KINGDOM OF GOD IS NEAR: STUDIES ON THE READINGS FOR YEAR B Saturday 28 November 2020 | 9.30am–12.30pm By Zoom conference

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A day for clergy and lay people to be enriched by the readings from Mark and elsewhere in the Bible for the forthcoming Church Year B. Led by the Revd Dr Bob Derrenbacker and Dr Rachelle Gilmour of the Trinity College Theological School.

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Sadly, sources of antagonism are easy to find. Religions of the most retrograde sorts are causing a lot of human suffering. In this context it’s only understandable that someone might want to look for a silver bullet to shoot down superstitious beliefs. Enter science. It’s a formidable weapon. It’s authoritative. It has brought us spectacular successes in countless ways. It’s only a small step from there to using science as part of a rhetorical strategy: “Science has always been fighting against religion, it has always been suppressed by religion at every turn, the two are in irreconcilable conflict, and science must eventually triumph.” The problem with this rhetoric is that it’s a myth. The idea that science and faith have been locked in a perpetual battle, with science being suppressed at every turning point, simply does not hold up to proper historical scrutiny. Science is by definition limited to the natural world. But if you’re asking a question about the supernatural, from something outside nature and hence not constrained

by it, then science simply isn’t the right tool to use. Science can only operate in the sphere of the natural; its very methodology depends on having regular, reliable, repeatable natural laws. It requires multiple observations; it requires falsification. Science can describe the laws that govern how things within the universe behave. It cannot tell us why those laws exist in the first place. Science can tell us how long ago the universe came into being. It cannot tell us whether it was created by something outside the universe. Science does not, and cannot, provide a totally objective, independent, prescriptive account of all domains of human experience. And science is not the only type of rational thought. We need metaphysics, we need the humanities, we need ethics, we need philosophy, we need worldviews – theology and developed non-religious worldviews such as secular humanism. Science can inform these disciplines, but they do not derive from science. There are four things I think will help us defuse the conflict model view. First, we need to properly understand the history of science. Second, we need to appreciate philosophy of science. Third, we should examine the contemporary research which tells us what scientists and the public actually think. And finally, and critically, we need to embrace a richer and non-pejorative definition of faith. James Garth is an aerospace engineer, sci-fi buff, aeronerd and ponderer of Big Questions. He is a Fellow of ISCAST – Christians in Science and Technology. This article was first published in the August edition of The Gippsland Anglican. Visit https://www.gippsanglican.org.au/news/newsletter

‘Alive to Love’

A year-long program of transformation for people passionate about peace. Designed so you will be equipped to facilitate a similar journey with a small group in your area. Register your interest at: Email: administration@livingwellcentre.org.au

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THEOLOGY

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Dr Rachelle Gilmour is Bromby Senior Lecturer in Old Testament at Trinity College Theological School.

The Genesis of exile and reconciliation Dr Rachelle Gilmour finds biblical inspiration in the reconciliation of brothers Esau and Jacob for a renewed commitment to overcoming barriers in the Church when COVID-19 isolation ends.

the safety of the matriarch, blesses them with great wealth, and they are able to return to Canaan. God is present in exile, even in the land of Egypt or the land of the Philistines.

deceives Isaac into giving him Esau’s blessing (27:1-40). Jacob flees because of Esau’s fury, escaping for his life under the pretext of finding a wife (27:41-28:5).

W

e live in a world deeply marred by humanity’s inability to live in peace alongside one another: whether it is national divisions, sites of conflict caused by inequalities between ethnicities, genders, wealth, or privilege; or divisions within our church. And yet the paradox of our lives in Melbourne over the past months is that we’ve suffered the hardship of not being able to live alongside one another, of having to create physical barriers that do not belong between family members, close friends and church communities. This paradox is not a new one, even if its circumstances feel peculiarly modern; we find a similar tension in the theme of exile and return in the Book of Genesis, rich narratives that gesture towards the prevalence of sibling rivalry, the importance of place, community and togetherness – and the possibility of life under God’s protection even when separated. The connection between the Book of Genesis and “exile” is not immediately obvious. On the one hand, the term exile is normally associated with the destruction of Jerusalem by the Babylonians in 586BCE and the captivity and transportation of the Judean elites to Babylon. A number of years later, under the Persians, these Judean exiles were able to return to the land of Judah, a story told in the books of Ezra and Nehemiah. On the other hand, Genesis is set millennia before these events, recounting the very creation of the world, through stories of Israel’s ancestors: Abraham and Sarah, Isaac and Rebekah, Jacob, Leah and Rachel, and the 12 sons of Jacob including Joseph. However, scholars believe that the Book of Genesis was compiled into the form that we have now around the time of the Babylonian

exile; and the preoccupation with the concept and challenges of exile and return were evidently at the forefront of these compilers’ minds. There is exile, but no return, framing the Book of Genesis: at the beginning, in the stories of Adam and Eve (3:23-24), Cain (4:10-16); and at the conclusion, with Jacob, Dear JosephAdvertiser, and his brothers remaining in Egypt. Thank you for advertising with TMA (The Melbourne Anglican). Sandwiched between these These exiles in the wife-sister We have received your artwork, and have checked it as carefully as bookends are four contrasting sto- stories are not caused by sin, they possible. However, to be completely certain, please check that the ad below ries of exile and return among the simply “happen” because of hardhas reproduced as you expected. If not, please call Bryce immediately on ancestors of Israel. Three of these ships in the land. The fear and the (03) 9653 4219. stories are “sister-wife” narratives, hardship of forced separation is where anArtwork ancestor pretends his something many have checked experienced opened in compatible program and visually wife9 is his sister out of fear for their in isolation over the past months. Artwork InDesign preflighted (fonts, graphics etc.) lives. first, placed Abraminand Sarai and Even if we have glimpses of God’s 9In the flee to Egypt because of famine blessings in this time, it does not from InDesign CS4 (this PDF will be placed in TMA) 9 PDFincreated (12:10-13:1); the second, Abraham change the yearning, the need for (checked PDF X/1a standard) and9 SarahPDF fleepreflighted to Gerar, the land ofagainst return. the Philistines (20:1-18); and in the The most extensive exile and PDF test-printed on PostScript printer 9 Isaac third, and Rebekah flee to return story in Genesis is the exile Gerar because of famine (26:1-33). of Jacob to the family of his mother PDF Emailed to client for approval 9 In each of these wife-sister sto- Rebekah in Haran. This exile is ries, the ancestors experience hard- caused by sibling rivalry at its ship causing them to flee and there worst: Jacob manipulates Esau to is fear in the land of a foreign king. take his birthright (25:29-34); and And yet, in each case, God ensures then, at the instigation of Rebekah,

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For an Anglican Approach

A restored ziggurat (Sumerian temple) in ancient Ur, in what is modern-day Iraq.

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Place is important for God’s people, especially sharing in sacred space together. But the Lord is with all in exile, there is no place outside God’s care.

Saturday 31 October 2020 | 1.30–4.00pm

• highlights from TMA • fresh opinion pieces

“Know that I am with you and will keep you wherever you go and will bring you back to this land” (28:15).

BREAKING NEW GROUND: GROWING THE CHURCH

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On his journey to exile, Jacob encounters God face to face at Bethel (28:10-22). He has a mysterious dream of angels ascending and descending a stairway, possibly the image of a Babylonian Ziggurat. Curious as the dream is, the message from God is clear:

Ironically, Jacob’s exile is characterised by the deception of his uncle Laban, and the sibling rivalry of his wives, Leah and Rachel. But, whether these experiences or Jacob’s wrestle with a divine figure at Peniel (32:22-32) are responsible, Jacob comes back a changed person. Not only does Jacob come back to the land God has given him, the place of his people, he seeks, by necessity, reconciliation with his brother Esau. Jacob is terrified of Esau. He prepares gifts, he divides his family into two groups for safety. Being the one to initiate reconciliation is difficult, but so is the response from Esau: he runs to meet Jacob, embraces him, falls upon him, accepts the gifts and his brother (33:1-17). The bonds of siblings, and those united in Christ, are stronger than the things that drive us apart. Differences in theology, church practice and interpretations of the Bible seem insurmountable; but so do deception of a blind and ageing father, and theft of birthrights and blessings. For the ancestors, the importance of place is expressed in the importance of Canaan, the land given to them by God. For us, we long for return to our shared space, meeting together: a shared hug, the opportunity to weep together; to eat from the same bread and drink the same wine in communion face to face with one another. And yet, our identity does not change when we are apart. The community of Christ is still ours and God is alongside us whether we meet together over Zoom or in a church building. We long for our return to shared sacred space and pray for one another in hardship. Moreover, as we slowly return and rejoice in moments of reunion with those we love, let us do away with the paradox that life together in the church is so often characterised by divisions. Let the pain of barriers, felt most acutely during isolation, drive a renewed commitment to reconciliation on our return.

By Zoom conference $25 | $20 concession The Minister of Merri Creek Anglican, the Revd Dr Peter Carolane, shares the story of its growth, introduces the convictions that have formed it, and identifies the challenges of pioneer ministry in Melbourne. Joining him in discussion moderated by Bishop Kate Prowd is Bishop Lindsay Urwin, Vicar of Christ Church Brunswick.

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OVER TO YOU

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Your say on gender, clergy legislation and more Gospel call for equality In the debate over men’s authority over women, there is a relevant Gospel slogan that sadly never gets uttered. A significant number of conservative Church leaders appeal to the slogan “equal but different” to entrench the authority of males over females in both the domestic and ecclesiastical contexts of human relationships (“Devastating critique of teaching that promotes abuse”, September TMA). Such leaders insist on what they term “male headship” in domestic relationships. Such churches advocate a structural relationship of power that always has the woman The Mentone Grammar bush chapel at Shoreham. as the less powerful one in the domestic relationship. If male Bible-believers want to bush chapel at Shoreham in the But there is a Gospel passage live by a slogan that applies to them, September edition of TMA. I was that flies directly in the face of that then according to Mark 10:43-44 prompted to make mention of particular slogan cited to buttress this slogan could readily be “equal another bush chapel at Shoreham male headship over women. but menial”. that is in very close geographical This passage’s countervailing Indeed, given the prevailing proximity to the one mentioned in Gospel injunction comes from Jesus slogan that prevents women being the article. himself. ordained, if Jesus’ words were paraMentone Grammar is very A dispute over who should have mount, the debate in the Church blessed to have a campsite at “power” (i.e. “headship”) occurred should really be over whether men Shoreham and as part of the site amongst the disciples of Jesus. Two could be eligible to be ordained! there is a bush chapel. Recently the male disciples (two brothers, James Fancy a male domestic servant school marked the 50th anniversary and John) had asked to have the (or a male slave) being made an of the dedication of the Chapel by two chief places of authority next to Archbishop or a Rector! Or was holding a special commemoraJesus. And Jesus’ reply was not only Jesus out of his mind, voicing such tive service. The congregation a corrective to them, but can readily an injunction to his male disciples? was drawn from all facets of the be read as applying to those who I have contended elsewhere that school’s life: current and past stuinsist that Jesus’ male disciples are “male headship” provides a support- dents, current and former staff, old to have authority (“headship”) over ing plank to those undergirding Mentonians and those with a special women. the authority/power/headship/ connection with our Shoreham I quote from Mark 10:44: “Jesus control of males over females in camp. The service provided an said to them: ‘Whoever wishes to violent domestic relationships (see opportunity to give thanks for the become great among you must be “Male headship, power, control and Chapel, for the wisdom and generyour servant, and whoever wishes domestic violence” at www.progres- osity of those who provided for it, to be first among you must be slave sivechristians.org). and for the students and staff who of all’.” have gathered there over the past 50 Presumably “all” here means The Revd Dr Ray Barraclough years. women as well as men. And the Currimundi, QLD Fifty years ago when the dedicaissue of headship is about power tion service was written up in our and authority – the very aspects Another bush chapel at Shoreham school magazine, it was noted that central to this Gospel passage and I was interested to read the arti- the intention of the Chapel was its teaching. cle about the restoration of the to “encourage students to forget, temporarily, the ubiquitous works of man and to ponder awhile the essential beauty and simplicity of the things of God”. The Chapel did this when it was established, and it still does this 50 years on when our 2 Chapel Street, East St Kilda students spend time there.

ALL SAINTS’ CHURCH Youth Minister

We are seeking a committed Christian to work in a vibrant and traditional Anglican parish to build on the existing initiatives of the Parish under the guidance of the Priest in Charge and the Wardens.

The Revd Andrew Stewart Chaplain, Mentone Grammar

Parishes need sense coastal communities – at home and abroad – relates to rising seas. This of ownership On 19 August the Diocesan COVID- is particularly serious in the Asia/ 19 Update reported on the Review of Pacific region. One way Australia Clergy Legislation. could contribute to a positive outLast week I was able to attend come is by using desalinated water a Zoom meeting explaining inland on a vast scale. With clever this. You can read about it here planning, this could contribute to h t t p s : / / w w w. m e l b o u r n e a n - growing more, to produce higher g l i c a n . o r g . a u / g o v e r n a n c e / levels of oxygen – the gift of phoclergy-legislation-review/ tosynthesis. At St Paul’s Frankston, Many interesting points were dry, sandy soil is now flourishing raised and there has been some great through hard work and sensible work updating the legislation. ways, and this is a testament to what The one point which concerns is possible on a broader national me is the constitution and voting scale. Moreover, it would express rights of the parish nominations love for our neighbours – a foundacommittee. The idea of the consult- tion stone of Christianity. ants and clergy being able to outvote the parish nominators is anathema Elisabeth Hames-Brooks to me. Frankston I think it is important that the parish can choose and is responsible Human life is precious for its choice. If this is not the case As a Christian, I cannot with a clear it is too paternalistic, and does not conscience support the creation of a engender a good attitude from the COVID-19 vaccine through the use lay people to the diocese. of aborted foetuses. The change will mean that the Job 31:15 tells us that God diocese has the power to change “formed us in our mothers’ wombs” the churchmanship of the parish, and Psalms 139:13-16 paints a beautiand although parishes can take a ful picture of God seeing us as our journey in different directions no bodies are formed in the womb parish would like to think that these and planning our days before we decisions are being made for us. The are even born. Jeremiah 1:5 tells us Archbishop already has the opportu- that God knows us “in the womb”! nity to make his choice once in three Moreover, when Elizabeth heard the times, surely this is enough? Virgin Mary’s greeting her unborn Many parishes outside the metro- baby jumped with joy. In some politan area have a majority of older mysterious way the Holy Spirit propeople who are inclined to feel over- duced this remarkable response in whelmed by senior clergy. Already the unborn baby. Truly the unborn when it is our turn and names are are precious! Furthermore, when being suggested we feel as if we can Rebekah – the wife of Isaac – was only exercise a power of veto a few pregnant with Esau and Jacob times and if we say no too often they the babies struggled inside of her will think we are being too fussy. (Genesis 25:22) and of course the It is most important that the par- two boys later became rivals. This ish has a sense of ownership of the is proof that Freud’s theory that process and the decision. personality is determined is true! I beg all Synod reps to reject this Human life is precious from the model when they eventually meet. womb to the tomb and should not be experimented with in the name Judy Munro of science. Geelong In these apocalyptic times Christians are being tested (2 Green initiatives, practical care Timothy 3:1 and Revelation 2:10) When we consider the life of Jesus but it is important to hold true Christ, whether it was healing or to your faith no matter what the feeding others, it too makes us consequences. aware of the practical diameters of faith. Of late it has been on my Angela Morrissey mind that a serious issue facing Eaglehawk

The initial appointment will be for twelve months and weekly commitment two days a week.

TMA

The successful applicant will: • Help expand the existing programme for children and young adults (ages 0-25). This includes coordination of worship-related, educational, outreach and social activities. • Assist with the existing ministry ‘Classic Kids’ – primary school age. The ideal candidate will have similar ministerial experience with families, young adults and children in an Anglican parish setting; however, we welcome applications from candidates of other denominations willing to work with the orthodox Anglican theology and Christian teaching to which the Parish adheres. A personal Christian faith, energy, and excellent interpersonal and organisational skills are important criteria. Salary and conditions will be in line with the current Anglican Diocese of Melbourne Stipend Determination for an Authorised Stipendiary Lay Minister. The successful candidate will need a current National Police Check and Working With Children Check, and will need to undergo Diocesan Professional Standards clearance. Information about the Parish can be found at: www.allsaints.org.au Please contact the Parish Priest, Fr René Knaap, on 9510 7689 or fr.knaap@allsaints.org.au by 31 October 2020. 20 • THE MELBOURNE ANGLICAN • October 2020

T h e M e l b o u r n e A n g l i c a n

ORDER OF ST PHILIP Activating Evangelists Globally

The Order of St Philip is a new, dispersed religious order to encourage, mentor and equip evangelists. Visit www.orderofstphilip.org and use the free self-assessment tool to qualify for a free coaching session.

Over to You is a forum for civil and respectful dialogue about material published in TMA, or issues affecting the church or society more broadly. Please email letters (preferably no longer than 250 words) to editor@melbourneanglican.org.au Letters may be edited for clarity, length and grammar.

www.tma.melbourneanglican.org.au

BOOKS

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Following Jesus’ message of green good news The Green Good News: Christ’s Path to Sustainable and Joyful Life, by T. Wilson Dickinson (Cascade Books, 2019) reviewed by Claire Harvey Dawson

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s we navigate our way through a most challenging year and struggle to catch a glimpse of our collective future, T. Wilson Dickinson’s book The Green Good News provides ample fuel for hearts and minds desiring to imagine that there is indeed a better way forward from here, for all of God’s precious creatures. Broken into two main parts, the book commences with a focus on “The New Covenant”. Chapter One takes readers on a journey of better understanding the cultural context in which Jesus proclaimed and demonstrated the good news of the kingdom. Wilson Dickinson is unapologetic in his integrated approach to the Christian life: economics and agriculture and discipleship are fundamentally inseparable, presuming we are serious about following a revolutionary, empire-confronting Jesus. The image of an empire fuelled by destructive extraction and exploitation, with devastating consequences for the sacred web of life, emerges as a central theme of the book. The good green news is that Jesus points the way to a path of freedom and peace and joy, unshackled from the unceasing demands of empire. While the road is marked with pain and suffering, it leads us toward the restoration of creation and greater fullness of life.

Chapter Two explores in more detail the theme of “garden”, not only in scripture but in the lived experience of the author and his family who have learned much through engaging with two local community gardens in Kentucky, USA. Wilson Dickinson suggests that such places are perfect for rediscovering our creatureliness and overcoming our deeply alienating individualism. Together we can pursue the kind of abundant harvest that comes when we seek to serve and to preserve both “soil and spirit”, humbly acknowledging our limits as interdependent creatures. Chapter Three digs deeper into the broken nature of our food system and our social structures. Biblical images of communities shaped by sharing, serving, hosting, caring, lending, helping, trusting challenge conventional understandings of the “status quo”. Rather than a commodity to be hoarded, or a sign of divine blessing, wealth is something to be received as a gift and then generously shared with open hearts and hands, as an overflow of lives shaped by sabbath rest within covenantal community. Part Two of the book focuses on the “Practices of the Kingdom”. Chapter Four explores the upsidedown message of the parables of Jesus, full of surprising reversals where the rich become poor and the first become last. With inequity abounding in our own times, it would seem that key societal structures remain in dire need of deep transformation, two thousand years on. People still work for much less than a living wage, slavery abounds,

ties ought not be blamed for their condition, but rather restored from lonely alienation into loving, lifegiving, place-based communities. The neo-liberal economic experiment is named as a powerful force fuelling environmental destruction, economic exploitation and the fraying of vital social bonds. Chapter Six paints a life-affirming and deeply appealing picture of shared life around a common and open table. It was almost painful to read, however, in the context of Stage Four restrictions in Greater Melbourne at the height of our “second wave” of COVID-19 infections. Our current, particular loss feels almost tangible: we are

“What might it mean to rebuild our church communities in a way that reflects our original vocation as those who tend and preserve the garden ...” people are forced from their lands as the powerful elite seek to extract resources, and the environment suffers devastating impacts of our quest for more and more. In Chapter Five Wilson Dickinson reframes the healing miracles of Jesus as acts of social restoration. The power of name and identity is emphasised: we ought to see ourselves primarily as creatures, rather than consumers. Ill people within broken communi-

not permitted to invite people into our homes, neither family nor friends nor strangers. We cannot break bread. We cannot pass the communion cup. Our aching spirits remain raw and unfulfilled. There is no balm for this particular wound. We search longingly for joy; we cling desperately to shreds of hope. The book concludes appropriately with a reflection on the Lord’s Prayer. Through allowing ourselves

to be “formed” by our engagement with this provocative and timely text, we become a part of a people brought to their knees in humble repentance and rather desperate dependence upon a God who is able to make all things new. In the context of 2020, with its ravaging bushfires, global protests in response to systemic racism, as well as the massive economic and social fallout of COVID-19, this book resonated deeply with me at many points. We are processing collective “dis-illusionment”, in the sense that our sense of security and safety and health have been challenged and shown for the illusions that they really are. We have before us an opportunity to reassess who we are as the people of God. What might it mean to rebuild our church communities in a way that reflects our original vocation as those who tend and preserve the garden, following Jesus and his message of green good news? I commend this confronting and inspiring text to those willing to lose their lives, that they may truly find them. Claire Harvey Dawson lives in Frankston with her two primary-aged children. She has laboured – for more than five years – to establish a cohousing community called The Digs which will be shaped around values of community, sustainability, generosity and humility. This book was a timely reminder of why not to give up, despite feeling rather weary! Claire hopes to move in with her new “neighbours” before the Christmas of 2022.

A call for ‘real engagement across borders’ by faithful Anglicans Anglicanism: Catholic Evangelical or Evangelical Catholic?, by John A. Moses (ATF Press, 2019) reviewed by Luke Hopkins

There are many titles on Anglican identity and the contemporary challenges facing our national church (and the Communion at large). John Moses’ recently published title, Anglicanism: Catholic Evangelical or Evangelical Catholic?, arrives at a time when the church seems to be perpetually (and perhaps increasingly) under strain. Moses brings the weight of his experience as a historian to bear in this title as he presents a series of essays which variously engage with the works of Dietrich Bonhoeffer, engagement, a rigorous approach Hans Küng, Martin Luther and to the scriptures and the fullness of John Henry Newman. their ecumenical potential. Moses pulls no punches in Moses brings to this title his responding to what he sees as own, sometimes painful, experideliberately divisive movements ences of life in the Anglican Church and persons within the Australian of Australia as a priest and a scholar. church. His analysis is often col- Through his own life and ministry, ourful and humorous. However, he has endured some of the same it is also unashamedly polemical. “theological bullies” and deep ideoMoses takes no prisoners in seek- logical divisions that are being felt ing to find a solution to problem he across the church. Moses is deterdefines. His writing makes it clear mined to show that true catholically that he believes the very future and minded Anglicans teach nothing “soul” of the church is at stake. As that is “incompatible with the such, his book is provocative in spirit of the New Testament”. And the very best sense. This title is a yet, Moses laments, they are often rallying call for Anglican Christians treated as “enemies of bible-based to embrace genuine intellectual Christianity” by some conservative www.tma.melbourneanglican.org.au

Evangelicals who cannot recognise Moses is equally concerned their common Christian identity. that there are many who claim to Moses himself writes that “this be Anglican who are attempting book might be better designated (without much challenge on a as a vigorous defence of traditional large scale to date) to reinvent the Prayer Book Anglicanism in the church from the inside-out in the face of the attacks made upon it image of puritan society that faded by ‘conservative Evangelicals’ who away centuries ago. We now live inhabit, it would seem, a parallel in a situation where the life and universe”. For Christianity, Moses worship of one group of Anglican argues, is “a radical call to over- Christians is virtually unrecogniscome all prejudice and hatred and able from many others – and that embrace the ‘other’ because every- is just here in Australia alone! one stands in a filial relationship to However, John Moses does not give the Creator God”. in to despair (as many, I am sorry to Professor Mark Lindsay writes write, have). Without surrendering in his foreword that this book the scriptures, their prayer books addresses critical questions that and their intellect, this title argues face Anglican Christians across the that real Anglicans, who perhaps globe today, and that were asked, do not see a difference between too, when the German church truly “catholic evangelicals” and struggled under Nazism: “How “evangelical catholics”, need to do we deal with conflict within stand up and reclaim their church. our churches? What is the basis of The divisions can be healed. Bad our Christian fellowship? Will we theology can be corrected. Things prioritise dogmatic certainty, or a can be better. Business as usual humble acknowledgment of the will only see distrust grow and frailty and fallibility of all human the theological impasse continue. God-talk? Will we rush to separate One could go as far as to say that, ourselves from those whom we more than just marking time, some believe are wrong (Bonhoeffer), or Anglicans have perhaps become be determined that the schism – if so defeatist that they are now it is to happen – must come from fiddling happily as the city burns. the ‘other side’ (Barth)?” This However, unlike with COVID-19, book contains a call for “middle division and self-isolation are not Anglicans”, often caught between the answer to the Communion’s extremists, to make their case and problems. A far better question regain their confidence instead of to ask is “What do we truly want remaining the “lazy middle”. the future to be?” and, with God’s

grace, then actually do something about it. John Moses’ challenge comes from one who has known what it is to be personally battered and bruised and yet is not content to give up the fight. Instead of retreating into ideological echo chambers, Moses encourages real engagement across borders. Moses targets the malaise that he believes has become engrained within the Australian church. We should be actively seeking, through genuine theological engagement and love, to bring all Anglicans together instead of perpetuating the split-personality and cognitive dissonance of so much of modern Anglicanism. Just as there are deliberate efforts to divide, there must be intentional actions to engage, unite and heal. Rather than ending on a note of cynical despair or a passive motherhood statement as is so common in titles about Anglican identity, Moses’ book challenges faithful Anglicans to rouse from their complacency in the name of genuine love of God and love for neighbour. Moses shows that he sincerely believes in the value of the Anglican tradition and what it has to say to the Christian Church at large. The Revd Luke Hopkins is Vicar of St Martin’s Hawksburn. He is currently undertaking a PhD on Anglican identity and ecclesiology.

THE MELBOURNE ANGLICAN • October 2020 • 21

BOOKS

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Compelling testimony to credibility of Christianity Confronting Christianity: 12 Hard Questions for the World’s Largest Religion, by Rebecca McLaughlin (Crossway, 2019)

Englishwoman based in the US, she writes for both a US and a wider Western audience, though with a deep appreciation for how globally diverse the faith is. Nonetheless, reviewed by Michael Phillips she focusses on concerns that many in progressive, secular democracies ike many of us, I have hold about Christianity: “Aren’t friends who don’t follow Jesus, We Better Off without Religion?”, but who are intrigued by my “How Can You Say There’s Only faith. We have occasional conver- One True Faith?”, and “Hasn’t sations about Christianity, and Science Disproved Christianity?”. they have a range of questions and In line with this focus, the concerns that come up repeatedly. introduction begins by refuting I’d love them to know and trust the the prevailing assumption of good news about Jesus, but I don’t secularism, that religiosity will know how to get there. This is why inevitably decline as secularism I was so encouraged by this book, advances through education. On which I hope many of them will the contrary, she says, the world is read! predicted to become more religious, McLaughlin’s sharp intellect, and, especially amongst Christians, combined with her deep personal more education is not necessarily commitment to the Lord Jesus, correlated with lower levels of produce a compelling testimony church commitment. This introto the goodness and credibility of duction motivates her contention, the Christian faith. Over 223 pages, that everyone should at least give she tackles 12 important questions Jesus a fair hearing. The rest of the and objections, one per chapter, book is devoted to clearing away with passion and personal honesty. some of the misinformation and Each chapter acknowledges the misunderstandings that prevent genuine concerns that lie behind people from even engaging with the question, and points out how the Christian message. However, they challenge Christian faith. An she also goes further, presenting

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riences, particularly of pregnancy, and of “quietly falling in love with a succession of girls” (p17), enable her to draw some moving insights. They give her a particular empathy and sensitivity as she tackles two of the more provocative chapters: “Doesn’t Christianity Denigrate Women?” and “Isn’t Christianity Homophobic?”. In the latter of these chapters, she also shares part of the story of her close friend Rachel, which is told more fully in Born Again This Way: Coming out, Coming to Faith and What Comes Next. Personally, I found the penultimate chapter on suffering to be the most stirring of the whole book. She briefly considers atheistic many aspects of the biblical story and Buddhist approaches to sufin a winsome, engaging and com- fering, and perhaps more depth pelling way. here would have strengthened her McLaughlin’s long-term engage- case. However, her description of ment with thoughtful sceptics and a Christian engagement with sufscholarly research is evident, and fering is deeply moving. She leans she uses a wide variety of resources heavily on Jesus’ encounter with to tackle each question. She draws Mary and Martha at Lazarus’ tomb on scientific and academic research, (John 11) to unpack the deep compersonal experiences, theological passion and hope that Christianity arguments and biblical texts to offers to sufferers. Along with present a well-rounded response many others, this chapter makes to most questions. Her own expe- clear how the Gospel of Jesus

Christ is good news for humanity. In the final chapter, McLaughlin tackles what she describes as “the hardest question in this book: How could a loving God send people to hell?”. She approaches the topic gently and with due caution and consideration, while not shying away from Jesus’ words and Christian teaching about the reality of condemnation and hell. Once again, she shows how a “fullbodied Christian belief ” (as she describes biblical Christianity) is both plausible and emotionally satisfactory. For those of us for whom evangelism is something we’d rather avoid, this book should give us great hope and courage that the historic Christian faith stands up to modern scrutiny. McLaughlin shows how trusting Jesus is not only intellectually credible, but also personally relevant and full of hope. The gospel is indeed good news! Now to get a few copies for my friends … The Revd Michael Phillips is Senior Associate Minister – Parkville, St Jude’s Carlton.

Anglican’s poetry to delight in, savour throughout liturgical year The Swelling Year: Poems for Holy and Ordinary Days, by Matthew Pullar (Consolation Press, 2019) reviewed by Wei-Han Kuan

Matthew Pullar, an English teacher and Melbourne Anglican, reveals in his preface that this collection of some 70 poems has been seven years in the making, originating in a Lenten discipline of writing a poem a day reflecting on the season. What he has produced is therefore an intimate insight into his spiritual journey through the Anglican liturgical year. In this volume he invites the reader in and hopes that we will be helped and enriched in our own faith. This is a work that knows its audience. The Anglican or Anglican-aware reader will delight in the very many familiar references and echoes. Those unfamiliar with the cultural landscape will remain bemused and unaware. This is not a weakness of the volume; it is simply the way poetry often works. Especially poetry of such a personal

and reflective kind. It is best read as it was written – reflectively. This is a work that invites a deeper engagement with tradition. Pullar displays his intimacy with a range of theological sources and personalities from Christian history. There are reflections on St John of the Cross and Nicholas of Myra (Santa Claus to most of us), references to John Keble, Thomas

Becket, Thomas Cranmer and This is a work that experiences several others besides. This is a faith in suburbia. Several poems strength of the volume. For exam- utilise images of everyday life ple, the acrostic poem “Alphabet” for urban dwellers. Stuck in trafis a paean to Bible translation fic, window-shopping, life with and doctrine of the perspicuity of young children. These are typically Scripture, dedicated to the mission- thought-provoking and occasionary translators Cyril and Methodius ally delightful. “Suburb has its own – a jewel in the volume! time”, Pullar writes in “Long Shrift”: Admittedly, some appeals to history felt more successful than oth- … Roadwork ers. I appreciated the juxtaposition punctuates the day’s first lines. of John Wyclif ’s translation of the Promises in orange signs declare: Scriptures and persecutions against something soon is happening. the Christmas incarnation, flight to Prepare. Egypt, and ransoming work of the You may have left your lunch behind … Cross, in “Lords and Lollards”: There could have been a more Into the real of princes and thieves extensive exploration of the subcomes the child, comes the child, urban experience of faith through hay on his brow. the year, but perhaps that will be Into the darkness that knew not the his next volume. light comes the Word, comes the This is a work that mirrors the Word, truth in His flight. function of the liturgical year: it Into the sheep-pen where shepherds reminds us of the highlight times of dig deep comes the Cross, comes the Christmas and Easter, the incarnaCross, ransoming sheep. tion and crucifixion, and drives us Into indulgence and folly and pride towards prayer. The majority of the comes the King, comes the true King; poems either refresh and deepen duplicity dies. our vision of those events, or call us

to prayer. Both are worthy reasons to treasure this volume. Finally, and by way of appreciation, this is a work of poetry. And poetry is the art of words. Pullar turns out some truly evocative turns of phrase that ought to be more widely read and appreciated: “I gospel my slack hearted refusal of the gospel/ Though Christ plays/ in ten thousand places, I/ fragment my mind in ten thousand spaces.” “The best laid plans of priests and men/ cannot contain what God has raised.” “They will look on Him they have pierced/ If they can look him in the eye.” “I was not ready:/ You came when I was sleeping.” “…footsteps following where he treads,/ to see where God makes a home.” A book to savour through your liturgical year. The Revd Dr Wei-Han Kuan is State Director of Church Missionary Society – Victoria.

REPORTING CHILD ABUSE If a child is in immediate danger at any point What is Child Abuse? Abuse and neglect includes but is not limited to: physical abuse, emotional abuse, family violence, sexual abuse, spiritual abuse, grooming, neglect

Who can report neglect and abuse of a child under the age of 18? Children, parents, staff, volunteers, anyone

IMPORTANT CONTACT NUMBERS 22 • THE MELBOURNE ANGLICAN • October 2020

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What sorts of things must be reported? All child safety concerns must be reported: • Disclosure of abuse and harm • Allegations, suspicions or observations • Breaches of the Code of Conduct CHILD PROTECTION

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All suspicions or reports of child abuse must be reported to the groups below: • Ministry Supervisor • Child Safe Officer • Kooyoora Professional Standards

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www.tma.melbourneanglican.org.au

A BOOK THAT CHANGED ME

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Nouwen classic fostered priest’s ‘inner work’ For Melbourne priest Dr Colleen O’Reilly, reading Henri Nouwen’s Reaching Out: The Three Movements of the Spiritual Life, first published in 1975, was a turning point, leading her to a “reaching inwards of the kind that transforms”.

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arly in that year, 1981, my mother died. I had just turned 32 a few days before, and so was now an orphan, my father having died when I was a teenager. I might have been “grown up”, travelled the world, lived overseas, and already the mother of two sons, but I had yet to truly become an adult. By the grace of God, I was in a context that made that shift possible. The inner “work” began that year. In 1981 I spent a year completing a diploma in Christian spirituality which was essentially a renewal program for older people in the vowed religious life, but the organisers were happy to welcome a few others into the group. It was the making of me. I had recently completed some diploma level studies in theology through my parish in Sydney where the Rector encouraged an informed and intelligent faith. I had acquired new knowledge of the Anglican Church and the Christian faith to which I had belonged all my life. I was an active member and a churchwarden. I had a deep and affective relationship with the God who chooses to be known to us in Jesus, risen Christ. But I was not yet the adult I began to become that year. The lectures, the reading and the interaction between people in the course all contributed. I started reading the spiritual classics for the first time and discovered the writings of a Dutch priest, Henri Nouwen. He will be well known to some readers of TMA as a theologian with strong credentials in psychology and a prolific writer of reflections that draw together his lived experiences, his ministry as a priest, his teaching at prestigious universities in North America, his discipleship of Jesus and his profound gratitude for God’s

one more lecture, accepting one more ministry assignment – all in the avoidance of “accepting the responsibility for my own life”. When I came to this book I did not realise that was the task ahead of me. The reaching out I needed to do first, was to myself. It was to be a reaching inwards of the kind that transforms. I did not know then that it is only as we “possess” ourselves that we have anything, indeed anyone, of value to offer to others in the Spirit of the risen, life-transforming Christ. Nouwen writes powerfully and compassionately of the inner loneliness that all feel, but many ignore. He is persuasive in arguing that by attentive living we can learn to move between the poles of loneliness and solitude. In truth, he says, we only begin a spiritual life as we develop the inner sensitivity to know the difference between the emptiness we rush to fill and the solitude of heart from which we can live without

hostility to hospitality. Nouwen says that Christians are obliged to make this shift in order to offer strangers to us, whom we may fear as they fear us, the opportunity to become our fellow human beings. It is the shift by which an enemy becomes a guest, surely the dynamic Jesus intended when he told us to love our enemies. Hospitality means far more than polite conversation since it is a characteristic of God. There are many stories in the scriptures of those who welcomed strangers only to find that God was using the visitor to reveal God’s self to them. The most wonderful of stories is of the two travellers to Emmaus (Luke 24). They only know it has been their risen friend on the road with them when they invite the stranger to a meal.

“Nouwen reminds us ... that prayer takes serious effort on our part and yet is received as gift.” love for him and all humanity. From the rich convergence of knowing and loving, Nouwen left a body of writing that still speaks to millions today. I have read many of his books since coming across him, but the one I have returned to more than any other is Reaching Out. In this book, Nouwen explores what he calls three movements of the spiritual life: from loneliness to solitude; from hostility to hospitality; and from illusion to prayer. He tells readers at the outset this is a personal book, born out of his own struggles entered into rather than avoided. He identifies the many ways we try to do that: listening to

being “needy and greedy, sticky and clinging, dependent and sentimental”. Telling the story of a friend who came one day just “to celebrate some time with you”, Nouwen says it is only from this solitude that we can truly form community. It is from this deep place that true regard for the “otherness” of another is born. It is, I have come to experience, from this place within that we “can become detached from false ties and attached to God and each other in a surprisingly new way”. It is into this space between two or three that the risen Christ is able to enter and be known, as he promised. The second movement is from

The Revd Dr Colleen O’Reilly.

Moving from illusion to prayer is Nouwen’s third shift on the spiritual path. This is a reaching out to God, as God is, and not as we wish God to be. One illusion we entertain is our immortality. It takes only a small disruption to lay bare our illusion of immortality and being in control. Have we not all had a wake-up call this year! The illusion is that our lives, and those of others, belong to us, property to be defended, not a gift to be received. It is the illusion

that lies behind violence and makes intimacy impossible. In speaking about prayer Nouwen reminds us, as all the great spiritual writes have, that prayer takes serious effort on our part and yet is received as gift. When we reach out to God in prayer, going beyond just our needs and concerns, then prayer becomes the great adventure that leads us away from familiar ground into a relationship with God that defies our calculations and predictions. He leaves us with three guidelines or rules for growing in the spiritual life. These are a contemplative reading of the scriptures, a silent listening to God (in my words, when you pray shut up – at least sometimes) and a trusting obedience that is an opening of yourself to a spiritual guide, usually called a “director”. Reaching Out is replete with practical examples that demonstrate the truth of Nouwen’s integration of living and loving in response to God’s love for us. If I had to sum up his writing in this book, I would offer Irenaeus’ famous dictum that the glory of God is a human being fully alive. My own maturity in Christ certainly owed much to following those three rules, those three movements that continue to enable this orphan to become a child of God. The Revd Dr Colleen O’Reilly is the Chaplain to Trinity College, Parkville. She was previously Vicar of St George’s Malvern.

Zooming in to unexpectedly deep connection by Clare Boyd-Macrae

I

adore Christian meditation retreats and have missed them sorely during the pandemic. It is too long since I was away for a day or three at a retreat centre, in silence, meditating all day long with like-minded souls. So when I saw a Christian meditation training weekend advertised, my heart leapt, until I read the fine print, which told me it would be conducted via Zoom. I so nearly didn’t go. I spend a lot of my working hours on Zoom, and my social interactions tend to be online in these lockdown days. In short, much as I am grateful for the existence of these remarkable technologies, which allow me to keep working and to remain in touch with my family and friends, I’m loathe to sign up for more screen time over the weekend. But I was pretty desperate, so I took the plunge. If it all got too

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a word for all seasons much, I thought, I could always claim dodgy connectivity and disappear. It was a wonderful time, however, invigorating my meditation practice in a way I badly needed. Since then, I have joined an online meditation group and have also, at the request of some members of the congregation where I worship, started my own weekly group. To my great surprise, Zoom is a medium that lends itself to the silent sharing of contemplative prayer. The more I do this, the more I enjoy it and find it conducive to a deep and profound connection.

There are advantages to meditating online. You can mute yourself, which sorts the problems of things like coughing fits. If you are feeling self-conscious, you can turn your camera off. Group meditation is different from going it alone. I am an introvert and would always rather be on my own, but meditation is so much easier with company; there’s an energy that carries you, sending you deeper, silencing the distractions just a little. And this happens online as well. Even when you can’t hear anyone except the group leader, even when you can’t see anyone at all, just the blank black

squares with a name, you can feel the thrum of souls yearning to connect more intentionally with the divine and setting aside time to do just that. I guess I should not be surprised that an ancient practice – one common to all major religions, one whose Christian roots go right back to the words of Jesus and the third and fourth century teachings of the Desert Mothers and Fathers – should be infinitely adaptable. Throughout human history, the God who created us, who loves us, who became human in the life of Jesus of Nazareth, who abides within and around us as the Holy Spirit, has found new ways to connect with God’s people. You can pray contemplatively in a cave in the Egyptian desert in the third century. And you can do it at your computer, in 2020, in lockdown, online.

Spirit Words In the twilight of life, God will not judge us on our earthly possessions and human success, but rather on how much we have loved.

Clare Boyd-Macrae’s blog is at www.clareboyd-macrae.com

St John of the Cross

THE MELBOURNE ANGLICAN • October 2020 • 23

IN REVIEW

‘I couldn’t be anything other than what I was’ by Beryl Rule

H

illary Rodham Clinton, asked what message she would like on her tombstone, replied, “She’s neither as good nor as bad as some people say about her.” Nanette Burstein’s four-part documentary shows that it was a discerning comment as well as a witty quip. Hillary has been deemed cold, calculating and untrustworthy. But although she certainly made mistakes, she comes across in this series as strong, intelligent, passionate and frank, retaining in her 70s the vibrant energy which carried her through two presidential campaigns. She grew up in a conservative Methodist family, with a Republican-voting father. Her school teachers were the only women she knew who had professions. Boys were always elected to leadership positions at high school, and when Hillary stood for class president in her senior year, she recalls wryly that the boy who beat her for the position at once passed

At 72, Hillary Clinton retains her vibrant energy.

all the work over for her to do. She was to encounter gender prejudice throughout her public life. When, along with hundreds of men, she and 27 other women sat the Law School exam at Harvard, they were harassed and asked what they were doing there. One young man told her that if she was accepted she would be depriving him of a place, and would be to blame if he was sent to Vietnam and killed. She and Bill Clinton met and fell in love at Yale, and after graduation she gave up a promising position in Washington to marry him and live and work in his beloved Arkansas. She became the first woman employed by a Mississippi law firm, and some judges did not want to have her in their court. However, one was welcoming. He asked her to stand to and turn around so everyone could see how pretty she looked! When Bill became governor in 1975, his working wife did not fit Arkansas’ First Lady expectations. Hillary was also criticised for her hairstyle, clothes, make-up, and

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the fact that she had not taken her husband’s name. It was all “painful and annoying and outraging”, but she finally compromised and became Hillary Clinton, when Bill was standing for re-election and she felt she was hurting his chances. During Bill Clinton’s first presidential campaign, Hillary made an off-the-cuff statement that lost her a lot of female support. She could have been “a stay at home mom and baked cookies”, she said, but she had qualified as a lawyer and that was what she wanted to do. To “stay at home moms” it sounded condescending and belittling. But maybe after years of experiencing condescension and belittling herself, she momentarily lost patience. Whether you like her or love her, watching Hillary certainly gives a fascinating insight into the woman who looks back at the many roles she has played and says firmly, “I couldn’t be anything other than what I was.” Hillary can be viewed on SBS On Demand.

This is more than a road movie and definitely a challenge by Tim Kroenert

As Charlie Kaufman’s I’m Thinking Of Ending Things begins we find ourselves accompanying an initially nameless woman (Jessie Buckley) and her boyfriend Jake (Jesse Plemons) on a routine drive towards his parents’ farm in the country. Like David Lynch’s The Straight Story it is, in its own way, a road movie, and for a good quarter of its runtime Kaufman plays things relatively straight. Over scenes of the couple exchanging weary – and wary – lines about the weather and the landscape, the woman lets us know via her internal monologue that she is thinking of ending things. She means “ending things with Jake”, but it’s hard to miss the second, gloomier connotation of the phrase. Indeed, both of these characters seem to be nagged by doubts and dark thoughts. When she spontaneously recites a devas-

tating poem about alienation and loneliness (that she, supposedly, has written), Jake says it’s like she wrote it about him. Once they arrive, the weirdness heats up. For one thing, the young woman’s occupation and name keep changing: she is referred to as Lucy, Louisa and Lucia; as a physicist, a biologist, a painter, poet, and waitress. Also, the age and health status of Jake’s mother (Toni Colette) and father (David Thewlis) fluctuates drastically. Jake forbids “Lucy” from going into the basement; when she does, what she finds there links the main narrative to the seemingly incongruent images of an elderly school janitor we have been seeing from time to time. Ageing, sickness, death, regret and alienation are longstanding preoccupations of Kaufman. So, too, is the question of personal and creative authenticity; of where inspiration ends and plagiarism begin. In I’m Thinking Of Ending

Lucy, Louisa or Lucia - who knows? (Jessie Buckley) with boyfriend Jake (Jesse Plemons).

Things, we discover that “Lucy” is not the true creator of her poetry and paintings. Her response to Jake’s praise of a classic film is a verbatim recitation of an essay by the famed critic Pauline Kael. The musical Oklahoma and the film A

Beautiful Mind are substantially drawn from for thematic and narrative ballast. Jake’s ref lections on the heavily-footnoted work of David Foster Wallace, while also feeding into the suicide theme, helps

to lampshade this heavy reliance on intertextuality. Likewise, a pointed reference to the Marxist critical theorist Guy DeBord’s work The Society of the Spectacle underlines the film’s inherent critique of subjectivity shaped by the fragments of many pop cultural influences. Many viewers will no doubt find it obtuse and pretentious; reviewers have complained about the film requiring ‘homework’ to properly understand. It’s a fair criticism, and is reflected in the poor audience scores the film has received on many platforms. At the same time it’s easy to imagine the perennially self-aware Kaufman (Being John Malkovich, Synecdoche, New York, Anomalisa) picturing an audience of Netflix viewers hitting pause and scrolling google in pursuit of one of the many thematic rabbits he’s let loose. I’m Thinking Of Ending Things is on Netflix.

The Good Fight plays with the line between absurdity and real life by Wendy Knowlton

I came close to giving up on The Good Fight last season. All too often the more credible legal battles of Reddick, Boseman and Lockhart took a back seat to the excesses of flamboyant lawyer Roland Blum (Michael Sheen) and the resistance group of professional women plotting Trump’s downfall. Things became surreal and uncomfortable and despite an uneasy suspicion that they might have some basis in truth it often felt like an unconvincing alternative reality. However, just when the series seemed about to tip over the edge, it shone its spotlight on pay inequities for white and black employees, sexual harassment, voter intimidation, gender discrimination

and voting fraud. It may be a show that frustrates and teases, but it also provokes thought and raises awareness. The first episode of Season 4 is a clear reminder of why it’s worth persisting. Diane Lockhart (Christine Baranski) wakes to find Hillary Clinton in power, as if the years of Trump’s Presidency had never happened. Whilst we know a SWAT team burst into her apartment at the end of Season 3, and she is obviously experiencing delusions born of concussion or worse, the dream isn’t bathed in the rosy Democratic glow one expects. Instead, the world Diane finds herself in is shackled by its own refusal to rock the boat. Having inveigled a woman into the White House, women are conscious

24 • THE MELBOURNE ANGLICAN • October 2020

of treading softly, not giving anyone a reason to categorise the perceived matriarchy as strident and domineering, lest one term fail to lead to another. The imperative to preserve power is weighed against the risk of using it too abrasively. Whilst there are rumours about Harvey Weinstein, no one is keen to pursue them. The “Me Too” movement hasn’t happened, and Diane slowly realises that radical change needs a catalyst, and that catalyst was – unintentionally – Trump. The zeitgeist under Hillary Clinton is not sufficient to provoke the outrage necessary for protest and social change, and the world Diane dreamt of is not the world she actually finds herself pleased to inhabit. The deliberately surreal nature of many of the

show’s storylines and characters is a reflection of a world that seems absurd in real life, but when the alternative is explored, the pieces don’t fall neatly into place either. Whatever strange places the writers take their characters, there are certainly characters worth watching. Baranski is mesmerising as the impossibly chic Diane, a survivor and a fighter whatever circumstances envelop her. As Marissa Gold, investigator and assistant, Sarah Steele has always been a wonderfully grounded foil to the whimsy that swirls about her and the kaleidoscope of quirky judges, manipulative counsels and shady clients that pass through the firm’s office or the courtrooms need her to tether them to reality.

Diane Lockhart (Christine Baranski) finds herself in an alternate reality.

It will be interesting to see where this season goes, but with conspiracy theories about the death of Jeffrey Epstein on the agenda, it’s not likely that things will stray too far from the envelope-pushing of the past. The Good Fight is screening on SBS On Demand. www.tma.melbourneanglican.org.au