april 2025
“I am the RESURRECTION and the life.
Those who BELIEVE IN ME, even though they die, will live, and everyone who lives and believes in me WILL NEVER DIE.”John 11:25-26
CLINICAL PASTORAL EDUCATION CPE PROGRAM
July 21-December 8, 2025
Clinical Pastoral Education (CPE) is a program of education and formation for pastoral care. The program uses the action-reflection model of learning, influenced by “theology from the living human document” (Anton Boisen). It is an entry-level requirement for most professional pastoral/spiritual settings.
Uniting CPE-The John Paver Centre is o ering a program in person on Mondays. Supervisor is Lauren Mosso. Applications close May 16, 2025. For details and application form, contact Lauren Mosso 0400 569 330 or lauren.mosso@victas.uca.org.au
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Reverend David Fotheringham Moderator
Vic Tas Synod
"In the midst of changes and challenges, Psalm 37 contains encouragement not to fret, but to trust God and to do what is good."
As a teenager, I recall being deeply moved by a sermon about how the love of God in Jesus transforms us, and how we can embody that kind of love as we seek to change the world for good.
At that time, there were several Biblical verses that came to resonate for me. Among them was the beginning of Psalm 37: Do not fret because of the wicked.
I remember it as I was starting to make decisions about values, navigating various encounters as a youth and young adult, and learning what trusting God might mean.
I’ve recently revisited Psalm 37, which seems pertinent to the world at the moment when there is a lot that might drive us to despair.
As the Psalmist reflects on their own experiences we might not want to buy into all of their musing, but three key calls of the Psalm hold strong: do not fret, trust God, do what is good.
In the first few months of this year I’ve seen plenty of good things being done around the Church, including going to a number of openings.
I was able to share in the opening celebrations for the newly renovated building at Eltham Montmorency, which houses space for worship, an op shop and community. A new community housing project has just been opened by Uniting Vic.Tas in Wangaratta, and Uniting AgeWell has opened new wings in Bendigo and Hobart.
At one of the latter openings, I heard comments about the board of Uniting AgeWell actively deciding to invest for the future with care and courage, even through the times of Covid-19 and the many challenges for the aged care sector. Those investments are now bearing good fruit.
We live in difficult times. The political
landscape of the world is changing, which is having a tremendous impact on many individuals, families and communities around the world, including adding an element of fear for the future for many people in our own communities.
Congregations are also going through changes: some with new possibilities and growth that is clear, and some with paths that are less easy to chart.
In the midst of changes and challenges, Psalm 37 contains encouragement not to fret, but to trust God and to do what is good.
Doing what is good may be within our own families and with our neighbours, or on wider scales where we have the opportunities.
It goes along with trusting in God, as we recognise the limits of our own power in what we can do. Indeed, sometimes doing what is good even means letting go of some power, or of things to which we might cling.
Approaching Easter, we recall how Jesus let go of his very life rather than meet the world’s rejection with anything other than loving mercy.
In places like Eltham Montmorency, various things were let go of to enable new engagement with the life and needs of the community.
More widely, by the time this is published we will have had a Faithful Futures Project meeting in which presbyteries and the Synod Standing Committee will have deliberately made space to listen to each other, to work for good through the Uniting Church in Victoria and Tasmania.
As Easter approaches in an unsettled year, I find myself still resonating with the Psalm I remember from my youth. Do not fret, trust God, and do what is good.
Where church meets community
Kingston Uniting Church Minister Rev Michael Duke outlines the wonderful story of Rowallan Park, a shining light in supported accommodation in Tasmania.
“And the air guitar hero of Rowallan Park is … Will. Congratulations.”
The cheering and applause was deafening.
Will was a standout among an already outstanding cast of virtual virtuosos at our winter karaoke event.
A seasoned actor of some note, Will is no stranger to an adoring audience.
Will is one of 11 stars who live in our supported accommodation, but they are only part of the Intentional Community here at Rowallan Park in Kingston, Tasmania.
In December, Rowallan Park celebrated a decade as an Intentional Community, a vision birthed by the spirit of God in the community of the Kingston Uniting Church.
But the story begins earlier than our opening 10 years ago.
Way before the architect’s pencil had even hit the paper, the community was already there.
How better to share the privilege, and challenge of raising children who live with disabilities, than to gather with others whose experience is similar, whose empathy is shared, whose mutual wisdom can lead to innovation?
Janine and Richard Romaszco, parents and congregation members, are among the significant facilitators who faithfully embody and cultivate this vision within their community and congregation.
Janine’s speech at our 10th birthday celebration beautifully captured the community and church’s heart felt aspirations.
“We as a church made a pledge to provide supported accommodation as a ‘home for life’ for up to 12 people with a disability. We want our people to be known, to feel welcomed, valued,
respected and to have a sense of belonging and security. To live well, each of us needs to feel part of a community. Rowallan Park continues to encourage the development of a caring, cohesive community while retaining flexibility and respect for individual needs, choice and privacy.”
So how does such a bold pledge transform into a beautiful residential home for these lovely people?
Well, Kingston Uniting Church, where some of the community’s families worshipped, had land …
Formerly a Presbyterian campsite, Rowallan Park is nestled in a pretty ‘bushland-esque’ setting halfway up ‘Boronia Hill’, looking out across the seabound end of the mighty Derwent River on muwinina country, on the island of lutruwita, now known as Tasmania.
At one of those pivotal moments in history, when vision aligns with government policy, funding from the Federal Government’s Supported Accommodation Innovation Fund was sought and won and a state-of-the-art facility was built to give our beloved neighbours the opportunity to live their best self-determined lives.
The site consists of four spacious single-bedroom independent units, two two-bedroom units and ‘The Big House’, which consists of four huge bedrooms, a couple of living rooms, a pretty big bath, and overnight sleeping accommodation for staff.
Across the driveway is the community centre incorporating a large flexible worship space, huge foyer area, commercial-grade kitchen with disability-access benches, meeting room, offices and a large hall.
All the facilities are enjoyed by choirs,
exercise groups, cooking schools, playgroups and community support agencies, all for well below commercial rates, and their patrons often comment on the tranquil vibe of this special place.
It’s a great place to live and, as a resident here for nearly seven years, I should know.
Yep, Rowallan Park also has a manse where Sally and I are treated to a view from the heavens.
God’s presence is felt everywhere here.
It exudes from the staff of UAICC Leprena, as they run the business side of their operations and events in the community centre.
It is felt by the patrons of the long list of businesses and community groups who also enjoy our facilities.
It is felt by our governance team as we celebrate the staff of our care provider and partner, “My Supports”, in their exemplary care of our cherished Ro Park family.
It is felt when we gather together as a full community around significant birthdays, quiz nights, bonfires, karaoke, games, picnics, AFL and NBL grand finals, and, well, in the chats that spontaneously occur in the common areas as members faithfully care for our home … and our chickens.
At our anniversary luncheon, resident Elise summed up best the fulfilment of Kingston Uniting Church’s pledge in her beautiful speech.
“For me, living at Ro Park is socialising amidst nature and visiting my neighbours. I enjoy sitting outside, listening to birds, taking in the view, and also having my friends around me, connecting with each other most of all. Living at Rowallan Park has helped me to feel strong and confident.”
Perfect bodies? How to think about the resurrection
As we celebrate the miracle of Easter later this month, Pilgrim Theological College Associate Professor of New Testament, Robyn Whitaker, discusses the nature of resurrected bodies.
“We look for the resurrection of the dead,and the life of the world to come.”
(Nicene Creed)
In the post-biblical book, the ‘Apocryphal Apocalypse of John’, the author imaginatively describes the disciple John quizzing Jesus about the afterlife. One of the topics that takes up several chapters is the nature of resurrected bodies. “In what form will they rise?” asks John. Jesus declares that everyone will return as a thirty-year old.
In response to further probing by John, Jesus then reveals that everyone will be resurrected as the same race, gender, and appearance. No longer are there variations in physique or skin colour and I’ll leave you to guess which gender we will all be (hint: it’s a text written by men where all the main characters are men). This radical uniformity leaves John wondering how on earth we will recognise each other in the afterlife. Fair question.
Resurrection is perhaps the most wonderful, and weirdest, of Christian beliefs. That God raised Jesus from the dead defies scientific explanation and rational argument. Yet, since the earliest Christians began preaching, belief in the bodily resurrection of Jesus has been central to Christian proclamation.
Even though many in our world might scoff at such a belief today or interpret it as merely symbolic, the bodily nature of Jesus’ resurrection, and ultimately our own, is important for the way we think about hope, healing, disability, our bodies, and the future. Moreover, failing to consider the ways we talk about and imagine resurrection leaves us in danger of doing harm to one another now.
While much could be said about resurrection theology, I think there are two broad areas of importance for contemporary Christians. The first is the meaning of Jesus’ resurrection as God’s ‘no’ to the injustice of state-sanctioned murder and the power of sin in the world. It tells us something about the
very nature of God. Secondly, Jesus’ resurrection is the ‘first fruits’ (1 Cor 15:20), a promise that the rest of us will be resurrected one day too. Death is not the final word for us. These two sides of resurrection are good news, but it is the second part of this I want to address here - our bodily resurrection.
Jesus’ body
When we talk about resurrected bodies in the afterlife, heavenly bodies, we often assume they are perfect. Perhaps we imagine them as a perfect version of ourselves, capturing us at an age when we felt good about ourselves or were at our most successful. Thirty is appealing for some of us. Or we might imagine ourselves as what we were like before an illness or pain set in. At a communal level, what that ‘perfection’ looks like differs depending on our own location in the world, our cultural background, and our influences.
This assumption of perfection is interesting given that Jesus' own
resurrected body is described in the gospels as being scarred: it bears the marks of his life, suffering, and manner of death. One of the most curious things about the gospels is that we get many more descriptions of Jesus’ body after his resurrection than during his earthly life. Jesus’ earthly body was seemingly not anything that warranted comment. We have no clues that he was physically special in any way, nor particularly different. Indeed, we have no physical description of Jesus at all. Until, that is, he is resurrected.
Jesus’ resurrected body presents something of a conundrum. The gospel writers describe Jesus as simultaneously recognisable and not. He eats and speaks like others around him, yet can also walk through walls and appear through locked doors. He is not a ghost - the gospels are very clear about that and want you to know he can be touched
"The challenge for us, is how we create communities where every individual body feels welcome."
According to the gospels, the first preachers to proclaim “he has been raised from the dead” are Mary, Mary Magdalene, and the other women who go to the tomb to anoint Jesus’ body. In John’s gospel, Mary sees and speaks with Jesus but thinks he is a gardener. That is, he is not easily recognisable. Something about him has changed.
– but he is also different, not bound by physical limitations.
Most shocking of all, is that Jesus’ resurrected body bears the wounds, the scars, of his death. In Candida Moss’s book, ‘Heavenly Bodies; Resurrecting Perfection in the New Testament and Early Christianity’, she analyses the descriptions of Jesus’ wounds in the
Bible and compares them with other ancient medical texts. She argues that the terminology used indicates something more like scars. That is, the marks on Jesus’ feet, hands, and sides are not open wounds – there is no blood or moisture - they are more like sores that are healing over. As scars, they remain a lasting marker of the trauma he has suffered and a sign that healing is possible.
Given that death on a cross was shameful in the ancient world, we might expect the resurrected Jesus to be perfected and have all signs of the crucifixion erased. That is not the case. In fact, it is the opposite. The wounds that reveal Jesus’ shameful death are the precise things that allow Jesus to be identified by his followers. They are, it seems, intrinsic to who he is. Even resurrected, Jesus remains the wounded, crucified Messiah.
What does Jesus’ resurrection mean for our own bodies?
While Paul warned that excessive concern over the nature of resurrected bodies was a fool’s errand (1 Cor 15:3536), some attention to the assumptions we make and the way we talk about bodies in the afterlife is important because of the implications for life now.
Scholars who work on biblical interpretation and the implications for thinking theologically about disability note the importance of Jesus’ body, and particularly interpretation of his post-resurrection body, for the ways it has shaped understanding of bodies, illness, and healing. One of the themes that has emerged from this scholarship is that our desire for perfect bodies in the afterlife can be damaging to people here, suggesting that to be holy or god-like is to be free of illness, impairment, or disability.
The aforementioned 'Apocryphal Apocalypse of John' was not the only ancient Christian text that expanded upon the gospels with imagined conversations or trips to the afterlife to answer questions about what it will be like. These texts were circulated by Christians for centuries and both reflected and shaped attitudes and theologies. While we might laugh at the idea that we will all be raised as 30-yearold men of the same race, the idea that everyone is conformed to some ‘ideal’ human form in the afterlife is dangerous. Particularly when that ‘ideal’ form becomes white and male.
American scholar Eric Harvey calls this kind of theology ‘heavenly eugenics’, a reference to the tyranny of uniform ‘normalcy’ in afterlife. This uniformity can take many forms: age, racial conformity, physical conformity, and gender conformity. It is not simple unity. It is the radical eradication of the difference that is part of God’s created order. We do not need to look far back in history to recognise that the effects of such heavenly uniformity bleed over to earth in devastating ways.
Why does this matter?
Bodies carry our identity. We are embodied beings, not floating souls or spirits. We know one another in our physical forms and our bodies, for all their beauty and disappointment, shape who we are and how we are in the world.
I spent a large part of my adult life, from the ages of 14 to about 35, living with an invisible and debilitating illness. I know what it is like to feel your body has let you down. That illness is not something I’ve spoken about much, mostly because uteruses, pain, and blood are not for casual café conversation. But as someone who has battled, at times, crippling and unpredictable pain and multiple medical procedures, the idea of a future perfected body that is pain free is incredibly appealing.
So what happens to bodies like mine? Or the person who is hearing impaired or who cannot walk? Whether disability remains in the afterlife is a matter that is hotly debated by scholars working on theology and disability. To say disabilities disappear implies the kind of heavenly eugenics mentioned above where the perfected human becomes an able-bodied one. On the other hand, for those whose impairments have been a source of great suffering, hope that healing and transformation from that which limits us is part of God’s good news.
It is important here to distinguish between bodily difference, including difference in abilities, and pain. If we take Jesus’ body as a symbolic for what is possible, we might surmise that the things that are central to our identity remain, but any source of pain or suffering is healed. For Jesus, being crucified is part of who he is as one who loved the world so deeply that he was willing to die. Yet, the wounds that have healed over suggest that his trauma and suffering has been transformed by God and are no longer a source of pain or physical limitation. As the Book of Revelation promises about the future,
“Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.” (21:4)
Why still claim the resurrection then?
Some of you may be thinking that if we just got rid of any unscientific notion of bodily resurrection we wouldn’t have the kinds of problems mentioned above. At one level, I can see the appeal of that. Yet, if we imagine an afterlife that is purely spiritual, we risk denying the importance of our bodies here on earth. This ancient Greek notion that a soul leaves the body at death was strongly rejected by early Christians, in part because it did not reflect Jesus’ resurrection. It also did not align with existing Jewish understandings of humans as spirit-body beings created by God. That our physical bodies will be transformed in some way in the resurrection is a radical affirmation of the created order and God’s care for all creation. It reminds us that bodies matter and what we do to them and with them matters.
Claiming no resurrection at all is different again. It is the denial of a belief that has been central to Christianity for over 2000 years, proclaimed in the Scriptures and in the churches Creeds across denominational bounds. Belief in the bodily resurrection of Jesus cannot be extracted from Christian faith. Ultimately, none of us know precisely what levels of transformation or continuity will mark the afterlife. But we can ensure that bad theology and naïve notions of “perfection” do not cause harm in our communities here. The diversity of our bodies and indeed the created order and the place of difference within the human community are good news.
Australian scholar, Louise Gosbell, reminds us that thinking about resurrected bodies and disabled bodies has a communal aspect. “Redeemed
“The resurrected, yet scarred, Saviour is God’s promise that death will be transformed into life, pain into joy, and new life with Jesus is beyond anything we can imagine,” writes Robyn Whitaker.
bodies”, she writes, “are bodies that are no longer out of kilter” with their surrounds. When they find their home with God, all bodies are home. For her, New Testament writings about the resurrection allow us to glimpse “what the future resurrection will look like when we can live in perfect communion with God, with one another, and with our own bodies”. The challenge for us, is how we create communities where every individual body feels welcome, included, and treated as an important part of our communal Christian body here on earth.
As we look for the resurrection of the dead this Easter perhaps we might pause to think about our understanding of the “life of the world to come” and how it shapes our attitudes here and now. We do so remembering that the resurrected, yet scarred, Saviour is God’s promise that death will be transformed into life, pain into joy, and new life with Jesus is beyond anything we can imagine.
Robyn Whitaker is Associate Professor of New Testament, Pilgrim Theological College, and Director of The Wesley Centre for Theology, Ethics, and Public Policy.
Long life built
on fai h
At 100, Val Flitton remains a steadfast symbol of resilience, kindness, and service.
Having spent 86 years in Apollo Bay, she is deeply woven into the fabric of the community, and a woman known for her strength, faith, and dedication to others.
“She’s the kind of person who just keeps going,” says daughter Janny.
“Mum has always been strong and practical. People describe her as determined, full of faith, and always thinking of others.”
Yet, faith was not always central to Val’s life.
Born on December 7, 1924, Valma Joyce David grew up knowing of God but never felt His presence.
That changed at 34 when she was married to World War II veteran Jim, raising three children, David, Janet (Janny) and Merryl, while pregnant with their fourth.
Life was challenging. The couple had moved into a new home, and Jim was struggling with post-traumatic stress.
One night, feeling despondent, Val experienced a reassuring presence—an inner voice telling her their unborn child “would be a blessing to me if I accepted it in the right Spirit”.
Though comforted, she had yet to embrace belief in Jesus. The couple welcomed Jeffery in early 1958.
“We were encouraged to have him christened when three months old by Rev Tom Morgan in the Church of England, which I was on the rolls as a
By Marina Williams
member at that time. Jim’s family was attending the Presbyterian Church,” Val says.
“I had faith that God was real, but I didn't want to commit to Jesus because I didn’t know if He was alive or not.”
That changed during the christening.
“That’s when the Holy Spirit came into my life,” Val says.
“Later that evening God blessed me with a vision of Jesus’ feet, the nail holes clearly visible, I was amazed.
“After years of searching for the Truth, He was revealing it to me that Jesus is alive.
“My absolute joy of knowing my Saviour and newly found Heavenly Father helped me to try and understand Jim’s search for help.
“Unfortunately, there was little help for our veterans in those days.”
Jim took his own life on December 9, 1959.
They had been married for 10 years.
“He had a life full of promise,” Val reflects.
“Help came immediately from veteran affairs, Colac Legacy, family and friends.
“It became very important to me to hang in there to keep our home and family together.”
She found solace in the Bible.
“I studied with the help of the Holy Spirit, and then the Lord led me into the Uniting Church,” Val says.
Though faith came later, Val’s commitment to serving others was always present.
At 14, she left school to work in her mother’s delicatessen and, by 17, with the war taking its toll on small businesses, she moved to Melbourne in search of work.
Drafted by the Manpower Directorate, the wartime government labour agency, she joined the domestic staff at Mercy Hospital, where the hospital’s nursing sisters encouraged her to train as a nurse.
“Nursing was a gift,” she says.
Training began in 1944 at the Queen’s Memorial Infectious Diseases Hospital (now Fairfield Infectious Diseases
A photo of Val as a 15-year-old.
Hospital) and later at the Alfred Hospital Melbourne (The Alfred), qualifying as a nurse in 1947.
During her early nursing years while visiting home, Val met Jim.
They married in 1949 and built their life in Apollo Bay, sharing a love of sport and community.
“Like me, Jim enjoyed playing tennis,” she recalls. They moved into their home in 1957, where she still lives today.
Val’s faith was tested again when Jeffery died in a motorbike accident on September 30, 1978.
In grief, she leaned on God.
"I trusted in Him, even when I didn’t understand,” Val says.
Family remains her greatest joy, embracing seven grandchildren and 10 great-grandchildren.
“We are very fortunate to have the mother we do, and no words can express my gratitude,” Merryl says.
For about 25 years, Val nursed at the local hospital and with a group of young
mothers re-formed Apollo Bay’s Girl Guides and Brownies groups.
She has always been active in sports, playing badminton and tennis well into her later years, joining the local bowls club at 70, and winning her first golf championship in 1980.
She played golf until 94 when a second knee replacement slowed her down,
though she still hopes to return for a casual hit.
Val remains independent, often walking around town unaided.
“I had a walker after my knee surgeries, but I lent it to my sister-in-law,” she laughs.
“I don’t need it yet.”
She enjoys being a member of the Uniting Church and is “very thankful for the spiritual fellowship” it provides.
For her 100th birthday in December last year, about 300 people gathered to celebrate.
“The people here in the community are very helpful. It’s wonderful, really, the support you get from a small community,” Val says.
Reflecting on her life and legacy, Val remains humble.
“People will remember me in their own way,” she says.
“But I hope they remember a woman of faith in God who loves and cares for all His children.”
A photo of Val during her career as a nurse.
Val Flitton with children Janny, Merryl and David on her 100th birthday in December.
Bes of both worlds
By Andrew Humphries
At first glance, Rogers Park in Chicago and Coburg in inner Melbourne would appear to have little in common.
After all, more than 15,000km separate the two locations.
For Coburg Uniting Church Minister Rev Ron Rosinsky, though, there are more than a few similarities between them.
And Ron should know, having spent a considerable amount of time in both.
Ron moved to Australia in 1992 and has been at Coburg UC since 2018, having spent 14 years at Ascot Vale Uniting Church before that.
Like Rogers Park on Chicago’s northside, Coburg is an area, Ron says, with more than its fair share of battlers and those doing it tough.
The same could also be said of Coburg’s congregation members, who Ron fondly describes as a “merry band of misfits”.
“It’s a wonderful congregation and the members really reflect the community in Coburg, which is very fruity, scrappy and colourful,” Ron says.
“I love the fact that it’s a seriously diverse community here.
“There are a lot of battlers, and some people with mental health issues, something that has been exacerbated as a result of lockdowns during Covid.”
It’s a ministry which reminds Ron so much of Rogers Park, and the “ghetto church” in which he undertook his student placement as part of seminary training.
“It’s funny how life sometimes circles around, and I do feel like I have come a long way in one sense, but also that what I’m doing here in Coburg is a return to what I was doing in Chicago,” Ron says.
“They are very similar roles with very similar features, based around a tough neighbourhood, a lot of homelessness and disfunction, and containing people who feel alone in the world.
“And as long as there is a sense of disenchantment with the way things are, there will be a place for a church, whether that’s Rogers Park or Coburg.”
The role of that church couldn’t be more important, says Ron, when it’s so easy to lose a sense of community in an increasingly fractured world.
“I think the community here at Coburg sees us in the church as having a very welcoming space,” he says.
“It’s about doing radical social inclusion as best we can here, and letting people know they are accepted and blessed.
“We can do that through food and music and by enacting a spirit of blessing by saying to people ‘we’re not here to stand over and judge you, we are here to stand with you’.
“We have all been through the fire of life, and maybe we all have something to give that helps people feel that they belong and (helps them to) find meaning in life.”
While Ron’s time at Ascot Vale was a rewarding experience, after 14 years there he knew it was time for a change.
“I felt I had done everything I could there and this position in Coburg intrigued me,” he says.
“Coburg is full of people who are searchers.
“It’s a congregation with a big heart for the community, with a really strong foundation around community outreach.”
That sense of being such an important
Rev Ron Rosinsky is excited about what lies ahead following Coburg Uniting Church’s major redevelopment.
Image: Carl Rainer
part of the community has taken on an added importance, thanks to what a significant redevelopment of Coburg’s church complex, costing just over $3 million, brings to the table.
“It’s a renovation that had been talked about since 2015,” Ron says.
“We wanted to create a continuing place of worship, of course, but also a performance space for performing artists, aspiring musicians, thespians and theatre companies,” Ron says.
Funding for the project came through the church’s beneficial ownership of an old bluestone church on the corner of Bell Street and Sydney Road in Coburg, which is leased to social housing organisation Assemble.
The church has already spent the money on the stage one renovation, thereby guaranteeing a regular income over 50 years.
Stage two of the church’s redevelopment project will involve generating rental income from what can potentially be developed on land at the back of the property.
“That would be done in conjunction with an organisation or organisations which shares our values,” Ron says.
“We strive to express the heart of God that we know through the liberator, Jesus Christ, and to be a vital presence in the ‘Coburg ecosystem’ as a modern church for the modern person."
As he reflects on what lies ahead for a reinvigorated Coburg church, Ron is grateful to have found, in the Uniting Church, a faith community that comfortably fits within his own ethos and values.
“I would go as far to say that as a liberation theologian, who takes the
The ‘Tree of Life’ artwork at Coburg Uniting Church created by artist Graham Willoughby (inset).
Artist’s final gift to the church
For more than 20 years, acclaimed Australian artist Graham Willoughby was a much loved member of the Coburg Uniting Church.
Minister Rev Ron Rosinsky remembers Graham as a big man with a good heart and a caring nature.
“He had a wonderful sense of humour and was a very welcoming person, and someone who didn’t take himself too seriously,” Ron recalls.
“He used to run a drop-in centre here for others, would happily chat to people and had a good heart for ministry.”
It was, Ron says, something special to have an artist of Graham’s calibre as a member of the congregation.
Graham’s work featured in Australian and international exhibitions, and was represented in numerous collections, including in the National Gallery of Australia, State Library of Victoria and
the Museum of Modern Art in New York.
“I remember he brought a few of his pieces of art to our men’s group a few years ago and they just stood in awe marvelling at what he had produced,” Ron says.
So, when Coburg was undergoing its major redevelopment, it was decided that Graham was the perfect person to create an artistic centrepiece for the project.
The result was a series of panels creating a façade of leaves, signifying, says Ron, the ‘Tree of Life’, and “the leaves of the tree which are for the healing of the nations”. (Revelations 22:2)
“The Tree of Life, a key symbol of Coburg Uniting Church, and a significant symbol found throughout the Bible, represents the human search for peace and paradise, and the promise of eternal
life, divine wisdom, and the fullness of God's provision,” Ron says.
Sadly, though, Graham became unwell and died a month after the artwork was put in place and so never had the opportunity to view the finished installation. However, Ron was able to take photos as individual panels were being installed, and after all panels were in place, allowing Graham to get a sense of how it would all look.
“It’s taken on a greater meaning now that Graham has gone,” Ron says.
“We knew we wouldn’t have him forever, but we had hoped he could have been with us a bit longer.
“Graham saw those photos and told his daughter Louisa that it had turned out just the way he wanted it to.
“It was Graham’s last gift to the church so, for us, the installation has taken on a certain gravitas.”
Windows reflect church’s history
While it’s been a case of ‘in with the new’ as part of Coburg Uniting Church’s major redevelopment, an important historical feature has been kept in place.
A series of stained glass windows have been an important part of a church in Coburg for well over 100 years, and have been proudly incorporated into the new development.
Congregation member John Congleton has a family involvement with the church stretching back to 1850 and knows a lot about its history, as well as the importance of the stained glass windows.
“The former Presbyterian Church stood on the corner of Sydney Road and Munro Streets and was built in 1899,” John explains.
“It was a large block and, as numbers increased, the congregation built two timber halls at the rear of the church as the block ran through to Louisa Street.
“In 1956 the Coburg Council announced a project to widen Munro Street and moved to compulsorily acquire the church site, so the church looked for another home and purchased the current site on the corner of Victoria St and Louisa St for 11,250 pounds.
“The congregation themselves knocked down several houses to clear the site and erected the current church
in 1960-61. Thankfully a number of stained glass panels and windows were rescued from the former church before demolition and were incorporated in the new church, whose well-known post-war architect was Keith Reid.
“These were mainly smaller square stained glass window panels depicting the prophets and disciples, but also included other stained glass,” John says.
“When the current church was built in 1960-61, there were still shortages of building materials after the war, so the use of the rescued stained glass helped offset costs while retaining a link with the past.”
In the new build, the Mason, Congleton and Corless families donated three new stained glass windows, which were installed on the eastern side of the church.
“The church and hall, built in 1962, cost over $150,000 and were paid for by the congregation, many of whom made financial commitments over several years,” John says.
“In 1962, the congregation numbered nearly 400 members and three services were held each Sunday.
“Today we still have two families whose membership at Coburg goes back to 1850, mine and the Aitken family.”
From P13
Bible seriously but not literally, I don’t think I could do what I do, and preach the sort of sermons that I do, in any other denomination,” he says.
“I’m very grateful to the Uniting Church for what it has given me.”
That doesn’t mean, though, that there aren’t things the Church can do better.
“Yes and no,” Ron says, when asked whether he believes the Uniting Church has a bright future.
“I think the theology is right, and it has integrity, as are the values held by the Uniting Church, and we’re on the right side of history in terms of reflecting and expressing what we know about the Jesus of history and what He did around social inclusion and equality.
“But if I’m honest I would say we have to lift our game. I don’t think that some of our worship is very appealing and some of the expressions we embrace are examples of ‘yesterday’s liturgy’.
“We have to build enthusiasm for the product, which is Christian spirituality, and building peace on earth and goodwill to all.
“The Church is, today, probably lacking in charisma and a community development aspect, because it’s not contextualising its message to the modern person.
“In other words, we’re not making the connection between the anxieties and concerns of the individual, beginning there and then pointing them back to the resources of Christian faith.
“Instead we begin with a Bible lesson, or religious jargon, assuming that people want to hear that.
“We’re not a neighbourhood house, as such, (but there needs to be) an element of community development, and of fostering good mental health in people through belonging, pastoral care and spiritual formation.
“If we can build that sense of belonging, the Church can become like our extended family, which is what the Apostolic Church was.
“(A good Church) offers a stronger sense of true self and belonging, of hope and meaning.
“Because when you foster all those elements, God’s self-manifestation is powerfully felt.”
Scholarships are a CLASS act
By Andrew Humphries
As Scholarship Co-ordinator with the East Geelong Uniting Church, John Nash attends a number of ceremonies each year which bring him a great deal of joy.
Towards the end of each school year, John presents eight students from four schools in the area with a $500 scholarship each to assist with their transition from primary school to secondary learning.
As John explains, the scholarship program came about thanks to a decision made by South Geelong Uniting Church members some years ago ahead of their church’s sale.
“When the South Geelong Uniting Church was sold some years ago, the congregation decided to join with the East Geelong Uniting Church and when they did they brought with them a significant amount of money to be used for missional purposes,” John says.
“As a joint Church Council it was decided that the money would be invested with the Synod and the interest accrued used to offer two scholarships to four local schools: Whittington, East Geelong, Newcomb and Tate Street.
“We are grateful for the generosity of the former South Geelong congregation that has enabled our joint congregation to offer these scholarships.”
The scholarships are made available to one boy and one girl who are currently in year 6 and about to make the transition to secondary school.
“The East Geelong congregation makes it clear that these scholarships are not necessarily awarded to high achievers in the classroom, but rather other deserving students,” John says.
“They may be students who try hard or come from financially stressed homes.”
John stresses that scholarship recipients are not required to have any
affiliation with the Uniting Church.
“As members of the Uniting Church in Australia we encourage respect for other religions and the positive inclusion and acceptance of all people with different gender identities,” he says.
“The selected students can have a non-Christian and or a varied gender identity.
“All are welcome, and the school is given free range to select the students to receive a scholarship.”
As a former student at Newcomb, John is delighted to be able to present two scholarships each year to the school.
The Newcomb family connection to school scholarships extends even further, as John’s now 21-year-old son Magnus was a scholarship recipient some years ago.
John says it’s wonderful to know that a congregation like East Geelong can have such a beneficial impact on the lives of young students.
“That move from primary school to high school represents such an important change for young people,” he says.
“There is a lot of expense involved for families and it’s so important to be able to assist.”
That assistance, John says, is a fine example of the Christian tradition of helping others in need.
“We’re helping families and, in a sense, the local community,” John says.
“As a congregation we get a great deal of satisfaction out of being able to do this, and there are always a lot of congregation members happy to attend the presentation ceremonies for successful students.
“We hope to continue doing this for some time.”
East Geelong Uniting Church Scholarship Co-ordinator John Nash is proud of the role the congregation plays in helping students make the transition to secondary school.
Pet loss and grief explored
By Marina Williams
As Rev Barbara Allen speaks, a soft purring fills the background.
It’s Leaf, her rescued cat, curled up beside her, in a quiet yet powerful reminder of the deep bond between humans and their animal companions.
A Uniting Church minister and pioneering chaplain at Lort Smith Animal Hospital in Melbourne, Barbara has spent years offering pastoral care to those grieving the loss of their pets, a form of sorrow often dismissed or misunderstood.
Her book, ‘Broken Heart, Shared Heart, Healing Heart’, is a compassionate and practical guide to navigating pet loss.
“I wrote it to help grieving pet owners and equip those who want to support them,” Barbara says.
“For so many, pets are not ‘just animals’, they are family.
“That bond is real, and so is the grief when they die.”
Barbara’s inspiration came from her time at Lort Smith between 2006 and 2011, where she saw first-hand society’s failings in acknowledging the depth of grief following an animal’s death.
“Our society doesn’t deal well with death, let alone pet death,” she explains.
“People often feel embarrassed or ashamed for grieving their pet, as if their emotions are excessive.
“But the truth is, grief is not about the
species, it’s about the bond.
“Writing the book was to normalise pet death, and to say this is normal.
“They’re part of our family, so of course, we grieve.”
Personal loss also shaped Barbara’s book.
She signed her publishing contract while her late husband, David, was gravely ill.
“He was delighted and said, ‘this is the book you were meant to write’, and I think he was right,” Barbara reflects.
After his death, finishing the book became cathartic.
“Some days, the tears flowed as I wrote, but that’s okay,” she says.
“Grief is messy, and writing was part of my healing too.”
As well as dealing with pet loss, ‘Broken Heart, Shared Heart, Healing Heart’ explores grief, theology, history, and healing.
It also shares historical accounts of figures who deeply mourned their animals.
“Sigmund Freud didn’t have a dog until he was nearly 70, but once he did, he discovered the power of animal companionship,” Barbara says.
“His dog became what we’d now call a therapy dog.
“Florence Nightingale had a little owl she rescued in Greece.
“When it died, some said she grieved
more openly than she had for any human loss, and that tells us something.”
Barbara shares her home with rescued animals, including her blind dog, Harry, who was rehomed after surgery to remove his eyes.
Despite his disability, he has thrived, even serving as a story dog, helping children gain confidence in reading.
And then there’s Leaf, who was rescued after being thrown off a balcony.
Now safe and loved, Leaf is a daily reminder of why Barbara’s work matters.
“Animals teach us about love, loyalty, and living in the moment,” she reflects.
“They don’t dwell on yesterday’s worries or stress about tomorrow.
“They simply love us as we are, and that’s a profound spiritual lesson.”
Today, Barbara serves as a supply minister at Armadale Uniting Church.
Her next book, about extinct animals, will be published in May.
She also volunteers at Story Dogs, a charity that helps children gain confidence in reading.
“Grief has no timeline,” she says.
“If you love deeply, you will grieve deeply, and that’s okay.
“Grief is love with nowhere to go.”
‘Broken Heart, Shared Heart, Healing Heart’ (Broadleaf Books, 2024) is available at Dymocks, The Avenue, Readings and online, including Amazon.
good Food truck a vehicle for
Each year, funds manager U Ethical’s operating surplus supports a number of Uniting Church community service initiatives. The Cranbourne Food Truck, run by volunteers from the Cranbourne Uniting Church, is a wonderful example.
By Rachel Alembakis
When does a food truck become more than just a food truck?
When it delivers warmth, light and hope, along with meals.
The Cranbourne Food Truck, run by volunteers from the Cranbourne Uniting Church, doesn’t just serve food; it fills a critical gap in food relief by bringing meals and essential supplies directly to those in need.
More than that, it creates a safe, welcoming space where people can share food, support, and community.
At the heart of this mission are Chris Marsh, the church’s secretary, and Marie Magdziarz, food truck administrator, who ensure the food truck not only operates efficiently but also fosters genuine connection.
Three nights a week, the food truck sets up in different locations: Mondays and Wednesdays from 6.30pm at the Lyall Street carpark behind the Westpac Bank, and on Saturdays from 6.30pm at Cranbourne Uniting Church on Lesdon Avenue.
When parked, the bright red vehicle unfolds like a Transformer, revealing a serving area, a coffee and tea nook, and
shelves stocked with extra food supplies for people to take home.
While the group serves many people experiencing homelessness, Chris and Marie are seeing a rise in working families who need assistance as the costof-living crisis bites hard.
It’s part of the reason why the food truck operates at night, so that people who are working but doing it tough can get some relief and a warm meal, or a parcel of goods to cook at home to feed families.
Crises that require emergency food supplies don’t often conform to office hours, which is why the food truck is open from 6.30pm.
The people who visit the food truck for a meal also provide community support to each other.
“If someone’s just lost their job and they come to the truck for the first time, then they’ve got all this information from the people who are already there,” Chris says.
“While we have information about services in the area, many times other guests let newcomers know where people can go to get help with rent
assistance, or help to pay the gas bill, or where other food trucks operate on other nights.”
Different groups come on different days and for different reasons.
The majority of guests on Mondays and Wednesdays are men, and may be living rough, Marie says.
“From my understanding, there’s at least one person who’s living in a tent,” she says.
“They could be living in a car, or they might be living in a rooming house and may or may not know how to cook.
“They can heat up a tin of baked beans, but that might be the limit of their capability.
“There are people with addiction issues and also some with intellectual or mental health issues.
“Saturdays at Cranbourne Uniting Church tend to see more women (because) it’s indoors, it’s safer and there’s the carpark.”
The food truck is also a beacon of resilience.
It started in January 2011 after a member of the congregation pointed out that there were people living rough
at the local racecourse, and another member, who was involved with the CFA, let the congregation know that an ex-CFA catering truck was for sale. This led to the Cranbourne Uniting Church congregation agreeing that a food truck service would suit their community.
The service paused for nearly two years during Covid-19, pivoting to distributing food parcels instead and, even after restrictions lifted, demand didn’t ease.
By Christmas last year, the number of families relying on food parcels had jumped from six to eight during the pandemic to 25 families.
“Even though we were an outdoor service, we weren’t allowed to operate because of the Covid-19 restrictions, so we thought, ‘well, what are we going to do’,” Chris explains.
“People weren’t able to work and we had people that were in need in our own congregation.
“We were able to still go to the hub in Dandenong and pick up fruit and vegetables and other food stuff, so we started doing food parcels during the pandemic.”
Like many volunteer-driven services, the food truck needs more hands on deck, especially drivers with the right licences.
Donations come from Foodbank, local bakeries, hospitality businesses, supermarkets, and individuals, but getting supplies to those in need involves constant pickups, deliveries, and logistics.
Marie and Chris manage it all with expertise, with Marie’s background in human services and Chris’s experience in logistics for a major supermarket chain helping to keep everything running smoothly.
For them, this work isn’t just charity, it’s personal.
The women trade stories with an obvious affection for the work they do, and for each other as colleagues.
They both say that working on the food truck is a way of being active in their community.
“I think it’s just part of our DNA,” Chris says.
“It’s about being productive in the community, and I’ve been a member of this church for 35 years, so it just makes
sense that that’s part of my service for this congregation.”
Marie, who took the job with the food truck after taking an early retirement, agrees.
“I wanted to work for a not-for-profit particularly, and because I’d come from human services work, I understood the need for this sort of service out in the real world,” she says.
“There’s a need for it, and it’s the sort of work that I really like doing.”
You can support the Cranbourne Food Truck by volunteering, especially if you have a light rigid truck licence, by donating food, supplies, or financial support, and by spreading the word to those who might want to help.
Contact Marie Magdziarz on 0455 121077 or thefoodtruck00@ gmail.com to get involved.
Chris Marsh and Marie Magdziarz are delivering warmth, light and hope with the Cranbourne Food Truck.
S anding allfor a Treaty
Driven in part by the heartbreak of the missed opportunity to give First Nations people a Voice to Parliament, a number of Uniting Church congregations are working hard towards the establishment of a Treaty in Victoria.
By Marina Williams
As Victoria advances its historic Treaty process, four Uniting Church congregations are taking a firm stand for justice and reconciliation.
A Treaty aims to recognise First Nations rights, address past injustices, and create pathways for selfdetermination.
Victoria began Treaty negotiations in 2019, led by the First Peoples’ Assembly.
The commitment to a Treaty from Glen Waverley, Sophia’s Spring, St Michael’s, and Brunswick goes beyond statements of support, as they actively engage in education, advocacy, and relationshipbuilding to walk alongside First Nations people in pursuit of justice.
For them, supporting a Treaty is not just a political stance but a moral and spiritual commitment to truth, healing, and self-determination for First Nations people.
At Glen Waverley Uniting Church, located on Wurundjeri Woi-Wurrung land, Church Council Chair Alison Clarkson says this belief has translated into years of engagement with First Nations issues, making their support for a Treaty a natural next step.
“We've had study groups, educational resources, and visits to local traditional sites,” Alison says.
“We feel it is essential to continue our journey after the Voice Referendum and
not let that setback be the end of our efforts.”
The signing of a Treaty letter of support was initiated through the congregation’s Outreach and Social Justice Mission Group, with the Church Council unanimous in agreement.
“Support for a Treaty was a logical outcome of our growing awareness and understanding of the needs of indigenous people, especially after the failure of the Voice Referendum,” Alison says.
Their engagement has deepened through initiatives such as hosting guest speakers from First Nations communities and participating in forums led by indigenous leaders.
Additionally, they have expanded their work by developing educational resources that facilitate discussions about the need for systemic change.
While also deepening its advocacy through education and outreach, Sophia’s Spring approaches a Treaty through a different lens, and one that intertwines justice with environmental stewardship.
As an eco-feminist faith community on Wurundjeri Woi-Wurrung country, Sophia’s Spring sees First Nations justice as integral to its mission.
“First Nations communities lead by example in their care for the land,” says
Shawn Whelan, Jenne Perlstein and Claire Foley from Brunswick Uniting Church, which is firmly committed to a Treaty.
Sue Pyke, a long-time member.
“They teach us about custodianship in ways we are only beginning to understand.”
Following advice from elders, they embraced a Treaty post-referendum, prioritising listening before acting.
“We were hopeful that the referendum would give us as a nation a pathway to healing with First Nation Australians,” says church secretary Jan Garood.
‘It was devastating when this didn't happen. We wanted a way to reach out to local elders, and supporting the Treaty process was a way to continue our commitment.”
In developing their Treaty document, the collective was sensitive to its wording to ensure they remained respectful, says Susan.
“We are conscious of making sure that it is safe for people who have First Nations ancestry, that our language is
appropriate, and that our spaces don’t create visual or communicative harm,” she says.
Commitments include using texts from First Nations authors when reading to younger members of the congregation, and joining the Walk of Lament in November last year.
In 2022 they honoured Black Deaths in Custody by sharing weekly stories of those who died, with Jan knitting more than 400 stick covers, each one representing a life lost.
Like Sophia’s Spring, St Michael’s Uniting Church is deeply committed to justice and reconciliation.
However, their approach is rooted in long-standing activism and public advocacy.
Rev Margaret Mayman affirms that supporting a Treaty aligns with the church’s long history of engaging in social justice movements.
More than just words
Each congregation has outlined tangible steps to ensure their commitment to a Treaty extends beyond words:
Glen Waverley Uniting Church: Advocates for the First Peoples’ Assembly, continues educational initiatives, and fosters relationships with local First Nations representatives. They display a Victorian Treaty calendar and encourage members to attend community events.
Sophia’s Spring: Integrates First Nations justice into worship and education, continues to ‘pay the rent’
Elizabeth Morgan House, which supports First Nations women and children experiencing family violence.
St Michael’s Uniting Church: Displays Aboriginal and Torres Strait Islander flags, and lights an Aboriginal flag candle during services, provides a library of First Nations history books, and holds quarterly discussions to educate members on advocacy.
Brunswick Uniting Church: Keeps Treaty support as a standing agenda item, commits to public advocacy, builds relationships with Traditional Owners,
“Our congregation was deeply engaged in the Yes campaign and, after the referendum, we felt we couldn’t stop there,” Margaret says.
“We know that lament is not enough, and we have to act.”
Church Council member Ann Kinnear echoes this sentiment, sharing how her experience campaigning for the Voice transformed her understanding of First Nations struggles.
Ann, initially hesitant about political activism, found herself deeply involved in the Yes campaign through leafleting, phone banking, and stepping out of her comfort zone to support First Nations justice.
“I didn’t want to wake up on October 15 regretting I hadn’t done all I could do to help,” she reflects.
To reinforce their commitment, St Michael’s has an annual First Nations justice forum, inviting speakers and activists to share their insights on Treaty and truth-telling processes.
The church also integrates indigenous theology into its services, ensuring that faith-based discussions include First Nations perspectives.
“These are our commitments and the challenge of living them out is ongoing, and we continue to seek ways to further those commitments,” Ann says.
As St Michael’s Uniting Church emphasises education and political advocacy, Brunswick Uniting Church is building on its long history of social activism.
Situated on Wurundjeri Woi-Wurrung land, the church has been deeply engaged in reconciliation efforts for years, making Treaty support a natural extension of its mission.
Shawn Whelan, a member of the church’s First Nations Focus team and church council, highlights their long-term commitment to justice and advocacy.
“For decades, we’ve supported reconciliation and justice initiatives,” Shawn says.
“The Treaty process is a logical next step in our journey, and it represents our commitment to truth-telling and justice.”
The church continues to build relationships with Traditional Owners through the Wurundjeri Woi-Wurrung Cultural Heritage Aboriginal Corporation.
“We know this will take time, but we’re in it for the long haul,” Shawn adds.
“We hope our actions inspire other congregations to take meaningful steps as well.”
Supporting a Treaty is not without challenges.
The congregations have encountered resistance within faith communities and broader societal struggles with misinformation.
Leaders have navigated difficult conversations to ensure members understand that a Treaty is not just symbolic but a concrete step toward justice.
Through this process, they have learned the value of patience, active
listening, and relationship-building.
Engaging directly with First Nations elders and community leaders, they emphasise making Treaty discussions accessible to all, regardless of prior knowledge or engagement with First Nations issues.
“Now, more than ever, is the time for us all to embrace, and have pride in, our shared history, learn from it and make a better future for us all,” Ann says.
“The small start white Australians can make is to educate ourselves about our history, be unafraid to speak up and do whatever we can to seek justice for First Nations people.”
These congregations believe 2025 is crucial for First Nations justice.
As Treaty negotiations progress, they encourage non-indigenous allies to actively show support, and they recognise that walking together with First Nations people is not just a symbolic gesture but a necessary step toward healing and transformation.
Brunswick Uniting Church’s public statement reads, “The past cannot be changed, but we can choose to take steps today that will help heal the ongoing pain caused by the injustices of yesterday.”
St Michael’s echoes this in its pledge: “We believe a better tomorrow is possible and our congregation pledges our unwavering support to the First Peoples’ Treaty process in Victoria.”
For St Michael’s, walking together means acknowledging both the history
Glen Waverley Uniting Church Outreach and Social Justice Mission Group members Rev Ian Ferguson, Margaret Fraser, Alison Clarkson, Pam Bunney, Annette Wojak and David Morgan.
From P23
Synod stands strong on Treaty
The Synod of Victoria and Tasmania has indicated strong support for a Treaty as part of its commitment towards walking together with First Nations people.
In fact, support for a Treaty is longstanding, extending as far back as 1987.
That year the (then) Synod of Victoria made resolutions supporting the design of “a treaty which recognises prior Aboriginal ownership of Australian land, and which will begin to address the continued dispossession and needs of Australian Aboriginal people”.
In 2019 the Synod of Victoria and Tasmania resolved to support the 2017 Statement from the Heart, which includes a call for a Makarrata Commission to supervise a process
Uniting Aboriginal and Islander Christian Congress Victorian Regional Council, are united in this support.
“Together, all Victorians can create a future where First Peoples’ voices are heard, rights are respected, and justice is realised for generations to come.”
In a pastoral letter following the Synod Standing Committee decision, Moderator Rev David Fotheringham said while the form of a Treaty, and any church involvement in it, was unknown at this stage, he hoped “that the process of Treaty-making will help to build community as it works to articulate our obligations to one another”.
“The Uniting Church in Australia is familiar with covenanting: not only
of their location and their responsibility to educate their members.
The church sits on what was once a corroboree site for the Wurundjeri people, and they commit to heritage walks and educational events to deepen their understanding.
“We need to understand the layers of history beneath our feet,” Margaret says.
“Our land has a story, and it’s our duty to listen to it.”
The church is also exploring ways to work with First Nations leaders to incorporate indigenous knowledge into their services and educational programs.
“Honouring that legacy is part of our commitment to justice and reconciliation,” Margaret says.
Sophia’s Spring sees its Treaty support as part of its broader commitment to justice and environmental stewardship.
“As a congregation, we believe ‘Australia’, as a country, will be diminished if Second Peoples don’t walk together with First Nations peoples,” it affirms.
Glen Waverley Uniting Church also embraces education and awareness as key components of its commitment.
Through participation in local events and collaboration with the Monash Council’s Neighbourhoods and Place Making team, they foster ongoing engagement with First Nations issues.
of agreement-making between governments and First Nations.
At its August 2024 meeting, the Synod Standing Committee adopted the Statement of Support for Treaty, pledging to “take steps today that will foster healing in the enduring pain caused by injustices”.
“As an organisation firmly committed to advancing social justice and equality, we want to play our part in righting the wrongs of the past and be part of collaborating towards a better future together.
“We believe a better tomorrow is possible.
“Consistent with the Church’s declared support for the principles in the Statement from the Heart, we commit our support to the First Peoples’ Treaty process in Victoria.
“In making this commitment, we affirm the right of self-determination for First Peoples in charting a path towards Treaty.
“The Uniting Church in Australia, Synod of Victoria and Tasmania, and the
through biblical stories of covenant, but importantly through the Covenant we have made with the Uniting Aboriginal and Islander Christian Congress.
“This experience helps to inform our approach to supporting Treaty.”
Sophia’s Spring members are strong supporters of a Treaty.
Rev Margaret Mayman from St Michael’s Uniting Church marches in 2023 to support a Voice to Parliament for First Nations people.
"In Victoria we have an opportunity to express our support for a Treaty process."
Senior Social Justice Advocate
In November I went to Mexico for an international meeting on addressing forced labour in the production of goods that are exported across borders.
I had the opportunity to visit many of the temple ruins around Mexico city.
The history around the ruins aligned to my recent reading on empires.
Associate Professor of Philosophy Olúfẹ́mi Táíwò had drawn my attention to the need to read history carefully in examining the colonial past, in his book ‘Reconsidering Reparations’.
The history of empires and colonialisation does not split neatly down racial lines.
Instead, the common feature of empires and colonialisation is that there was always a small group of people who have been able to use empire to accumulate wealth, power and privilege to themselves and command or persuade others to use lethal violence in the process.
That was true in Mexico, where the Aztec empire had used lethal violence against other local tribes to accumulate wealth and power for a small ruling class.
They were then subject to conquest from the Spanish empire, who plundered the accumulated wealth for a small ruling class of Spaniards. The Spaniards were assisted by local tribes that had been at war with the Aztecs.
Jesus also lived under the shadow of an exploitive and brutal empire. It has been estimated that the wealthiest 1.5 per cent of the ruling group in the Roman Empire owned 20 per cent of the wealth.
Jesus made it very clear the rule or Kingdom of God is not one modelled on exploitive human empires.
Those who strive to be faithful must not seek to accumulate wealth and power for themselves (Mark 9:35; Luke 16:19-31; Matthew 19:16-30).
Thus, as Christians we need to seek a society and world that is one that looks to the wellbeing of all people.
We need to reject the political systems
of empire that use lethal violence for the accumulation of wealth, power and privilege for the few. We should seek the correction of historical injustices to assist people who were conquered to address the intergenerational trauma they have been subjected to.
In conversation with church members sceptical about the need to address the ongoing harm of the racist colonial period in Australia, it is accepting the evidence the First Peoples across the world still suffer from the trauma of being on the receiving end of empire that appears to be one of the largest barriers.
Recent books, David Marr’s ‘Killing for Country’ and James Boyce ‘1835, the founding of Melbourne and the conquest of Australia’, document the brutal conquest of Australia.
Their works document how a small group of men seized land for themselves in pursuit of wealth, often against instructions from London and against the wishes of the Governor of the time.
The result was that First Peoples had their food sources disrupted, so they would take sheep or cattle as compensation.
Armed conflict would result, with First Peoples being gunned down or poisoned and shepherds being speared.
When a shepherd or stockman was murdered the response would be to send out death squads to carry out massacres of any First People in the area, regardless of whether they had anything to do with the murder.
There were strong public objections to the massacres from some of the British colonisers, but with the exception of one trial after the massacre at Myall Creek in NSW in 1838, mostly the colonial courts failed to uphold the law and protect First Peoples from being murdered for the financial benefit of wealthy squatters.
In Victoria we have an opportunity to express our support for a Treaty process that will seek to correct some of the historic injustices that have continued to impact the lives of First Peoples today.
Put food on the table - all year round.
Everyday we dig deeper to provide support when people need it most. We want to support everyone who reaches out to us, no matter what time of year it is - but we can’t do it alone.
Here’s how you can get involved in Food For Families:
• donate non-perishable food and essential items
• host a collection drive
• be a community drop off point for donations
• make a donation to directly support vulnerable people needing access to food. Call us 1800 668 426 Visit foodforfamilies.org.au
All walks of life welcome
By Andrew Humphries
When Tim and Jen Nethercote heard about the Beechworth Uniting Church’s Celtic Pilgrimage, they couldn’t wait to take part.
Tim and Jen, from St Kilda South Port Uniting Church, embraced the 80km spiritual walk for the first time in November last year and can’t speak highly enough of the whole experience.
“Oh, we thought it was an absolutely terrific event,” Tim says.
“The country hospitality during the pilgrimage is just extraordinary, and the level of organisation is second to none.”
Anne Turnbull from the Beechworth Uniting Church’s Celtic Pilgrimage Committee says the annual event has been running since 2001, and celebrates Beechworth’s rich history of Celtic influence and culture.
“The contemplative, supported walk is open to people of all faith traditions, or none,” she says.
“Participants are encouraged to reflect on Christian, indigenous and Celtic spirituality as they make their way through bushland, along the rail trail, from Bright to Beechworth.”
Anne says the pilgrimage offers an opportunity for those taking part to draw breath and “take a break from the regular tensions and complexities of 21st century living”.
“It’s an opportunity to walk simply and unburdened, to take time to reflect, to consider our life choices, and to be at one with nature,” she says.
“The pilgrimage has a strong emphasis on hospitality, a central element of Celtic Christianity, with churches along the route providing meals, and members and friends of Beechworth Uniting
Church organising and supporting the walk.
“Participants come from around Australia, with many returning year after year, although each year there are also new walkers.
“This gives an interesting mix of walkers who are old hands delighted to catch up with their friends from past years, while ensuring that new people are made welcome and helped to feel part of the group.”
For Tim and Jen, the pilgrimage offered a wonderful opportunity to simply pause their busy lives and reflect, while forging strong connections in the process.
“There is time to connect with and talk with people, and I can remember a particularly meaningful conversation I had with someone one day,” Tim says.
“I didn’t expect that to happen but it was quite a significant discussion that we had.
“That opportunity to connect with people is possible because nothing else is crowding in on you.
“To have a number of days free of normal day-to-day commitments, allowing time for reflection, is pretty special.”
Forest Hill’s Bernadette Madden took part in her first pilgrimage in 2010 and says it’s become an event she looks forward to with great excitement.
“My main impression of that first pilgrimage was that I was in a very welcoming environment,” says Bernadette, a member of the Missionary Sisters of Service within the Catholic Church.
“There were obviously people who
had been before, as well as newcomers, and everything we needed was there and we were very well looked after.
“I’ve done 11 or 12 pilgrimages now so I’m one of the people able to explain to newcomers how it all works.
“It’s wonderful to take part and reconnect with people I have met on previous pilgrimages, and it fosters a real sense of camaraderie.”
Bernadette says the pilgrimage offers her a mixture of part-holiday and partretreat, while she embraces its spiritual element.
“It offers a very down-to-earth type of spirituality, which is typical of the Celtics, but it’s also very inclusive,” she says.
Tim says he and Jen enjoyed the opportunity to mix with people from all faiths.
“There were Uniting Church people, Anglicans, Pentecostals, and Catholics,
Above:The annual Celtic Pilgrimage brings people of many faiths together for an 80km spiritual walk which embraces the opportunity for reflection. Right: Tim and Jen Nethercote from St Kilda South Port Uniting Church had a wonderful time on their first pilgrimage last year.
as well as people of no faith, but everyone engaged in reflection,” he says.
“Everyone is in it together and there is a great sense of looking after each other.
“I would recommend it to anyone as a great experience and it was a rich experience for all of us.”
This year’s pilgrimage will take place from November 9-14, and anyone wishing to take part can email beechworthcelticpilgrimage@gmail. com
The pilgrim’s journey
Pilgrimage was a central theme in Celtic Christianity, though the Celts interpreted it in a different way than what would later become common in the church.
Throughout history most Christians have typically viewed pilgrimage as a journey taken to a holy place such as Lourdes or Rome.
Pilgrims would make the journey and then return to their regular lives.
In Ireland and elsewhere in Britain, a different understanding emerged.
Here pilgrimage was seen as the central metaphor for what it means to be a Christian.
All life is to be a journey to God.
We live in perpetual exile, constantly seeking after Christ, and our outward journeys are to reflect our inner transformation.
In exiling themselves from the comforts of home, pilgrims taught themselves to rely only on God.
Celtic Christians were to be ‘hospites mundi’, or guests of the world, living lightly on this earth and not becoming attached to possessions or to one location.
The Celts had a saying for those setting out on pilgrimage: “Let your feet follow your heart until you find your place of resurrection.”
This was a spot where God’s will for a pilgrim would be revealed and fulfilled.
The place of resurrection need not be a famous holy site or a place far away.
It could be a simple stone hut, a windswept island, or a secluded valley.
The important thing was that each person needed to find their own site.
From the Spiritual Travels website: ‘The Celtic view of pilgrimage’
Life on the spectrum
Ordained Uniting Church Minister and former Deputy Prime Minister
Brian Howe’s grandson Rafael is autistic. To coincide with World Autism Awareness Day, which was celebrated on April 2, Brian and Rafael share some thoughts on living with autism.
Rafael: People with autism have trouble with their social, communication, and imagination skills. Autism presents in many different ways and impacts social interaction and understanding, communication and play, imagination, sensory processing, gross/fine motor skills, obsessions and rituals, routines and executive function. While people on the autistic spectrum present differently, all have troubles in social interaction, understanding and imagination. There is a spectrum with autism, from low to high functioning. People who are high functioning participate in society without being noticed much, while lower-functioning people are noticed more and may need more help and visibility.
Brian: There are nearly 300,000 people in Australia living with autism, and it is only now beginning to be understood by researchers despite having such a wide impact on people’s lives.
A Senate inquiry into autism in 2019 has resulted in the creation of Australia’s first National Autism Strategy (202531) and its first Action Plan (2025-26), a recognition of the complex impacts of autism. The strategy is based on an approach that “values the autistic voice and supports co-design, partnering and incorporating lived experience in research”.
Rafael:
Autistic people can have more than 2000 social thoughts in one day, meaning they have to concentrate on social situations a lot more than people without autism. Socialising takes effort.
They have to think through their actions and try and read the other person’s thoughts. What are they thinking? What are they doing? It is very tiring. Autistic people are like mirrors. Anything said to them they will mirror back. If someone is rude that will be reflected back. If someone is nice, an autistic person will be nice.
Many people with autism have a logic-based brain, meaning they are good at things like facts, data, science and engineering, while others are more philosophical and are into things like the arts, philosophy and writing.
My experience with autism has been interesting. Many kids I know and see now have traits of autism, are on the spectrum and they struggle socially or maybe they do not get on with their parents.
My own experience with autism meant I left school at the end of Year 11 because school wasn’t something I needed. I learned to read and write but I don’t really remember anything I was taught.
Now I know about autism, it is easier to understand what can help kids on the spectrum. Treat them equally and, as parents, lessen their homework load so they can unwind. Autistic kids get
home from school and are emotionally exhausted from socialising, or from the bright lights and loud corridors, and suddenly they’ve got to write a 1000word essay.
A lot of kids do not realise they are on the spectrum, go through school and find it really hard, when they could have been given support for what they need, like less days at school, days at home, or a quiet place at school for lessons.
Brian: In Rafael’s reflections of his lived experience of autism, he highlights the individuality of each person’s experience on the spectrum, and this is one of the reasons his contribution to Crosslight is so important.
In the design of the national strategy, there appears to be a strong commitment to implementing an approach that values the autistic voice and supports co-design, partnering and incorporating lived experience in research.
As stated on World Autism Awareness Day, we need a greater understanding in the community to support Australians on the autism spectrum because we “know that better understanding of autism is key to removing barriers, building empathy and fostering a more inclusive society”.
Rafael: Autistic people are fun to talk with. They act like everyone else, but if you spend time with them, you may
by
notice slight differences. I know some people with autism who are very nice and understanding, and some who come across as unfriendly. But I know this is because autistic people think factually.
But then when you spend time with them, they will smile. Autistic people may not show a lot of facial features because it requires effort but you know they are happy.
Talk to an autistic person, and (you will) find they are engaging and interesting.
Brian: Churches and other faith communities will have a role to play in implementing the new strategy. There will be young people with autism in their communities, especially in youth groups and schools, that may benefit from this Australia-wide strategy designed to identify and support the wide reach of autism.
The national strategy is also an opportunity for churches and faith communities to develop ways to give people, especially affected younger people, a voice in designing support services.
Churches and faith communities may be especially important in areas where English is often not the first language spoken, or in more remote Aboriginal communities where churches and sometimes other faith communities provide services and programs.
Images
Carl Rainer.
Family, fun and ph tos
Spend just a few minutes with Brian Howe and his grandson Rafael and it’s clear the two share a special bond.
They also share a capacity for great mischief, and love nothing better than playfully stirring each other.
Rafael loves to get a reaction from Brian and has more than a few tricks up his sleeve to gain grandad’s attention.
Many of those tricks were on full display as the pair took part in a recent photo shoot for Crosslight magazine.
As a former Deputy Prime Minister, Uniting Church Minister, academic and social justice advocate, Brian is no stranger to intellectual discourse and thinking quickly on his feet.
If truth be told, though, on this particular occasion he often met his match when it came to verbal jousting with the grandson he affectionately calls Raf.
Watching on with amusement was
Brian’s wife Renate, the other half of a dynamic partnership which has left an indelible mark on community and social justice in Melbourne.
As an academic, writer, historian, and community advocate, Renate spent many years at the coalface improving the lives of many of Melbourne’s marginalised citizens.
In 1971, while at Fitzroy Methodist Church, Brian and Renate set up the Centre for Urban Research and Action, which tackled issues around homelessness, the demolition of housing for high-rise public housing estates, freeway construction, the rights of tenants, the marginalisation of ethnic groups, and inadequate social services.
Supported by the Brotherhood of St Laurence, Wesley Central Mission and activist inner-suburban residents associations, CURA participated in effective campaigns against the
redevelopment plans of Victoria's powerful government bureaucracies.
In a 2017 interview with The Fitzroy History Society, Brian said the inspiration for CURA had come from his time in Chicago, where he studied at McCormick Theological Seminary from 1965-67.
“I'm interested in the (American activist Saul) Alinsky philosophy of community organisation,” Brian said in the interview.
“Community organisation was kind of a bit stronger than community development because it represented, I suppose, more of a conflictual approach, more recognising that to get change sometimes you needed to have demonstration.”
Brian and Renate’s fascinating interview with The Fitzroy History Society can be found at fitzroyhistorysociety.org.au/brianand-renata-howe/
Otira Book Club
Book review
The Otira Book Club allows communities and church groups to come together through a shared love of reading and the informative discussions that follow. The book club is a free service and becoming part of it is a very simple process. For more details visit the Otira Book Club webpage on the Synod website: victas.uca.org.au/otira-book-club/
Chosen? Reading the Bible amid the Israeli-Palestinian Conflict
By Walter Brueggemann
Review by Craig Thompson
Though written too early to be aware of the coming horror of October 7, 2023 and the conflict which has unfolded since, Walter Brueggemann’s book nonetheless speaks clearly to the ongoing crisis in the Holy Land.
A scholar of the highest standing in Old Testament studies, Brueggemann acknowledges that our assessment of the Israeli-Palestinian conflict cannot be separated from a reading of the Scriptures, but warns that it is risky to draw simplistic correspondences between what we think we read there and the conflicts between the modern Israeli state and the Palestinian territories.
Free
of charge: Giving and forgiving in a culture stripped of grace
By Miroslav Volf
Review by Craig Thompson
The language of forgiveness is central to Christian experience and speech. This is so much the case that Christians’ familiarity with the notion sees it border on becoming either a simplistic self-justification (“God has forgiven me, so that’s the end of it”) or a seemingly impossible demand of others (“You must forgive them, regardless of what they’ve done”).
In his book, Miroslav Volf writes from personal experience and from wider social and cultural dynamics to unpack a dynamics of forgiveness which would correspond to both the demands of divine justice and the unjust gift of divine grace.
Falling into two halves, the book considers first the idea of “gift” – God the giver, and the consequences of God’s giving for our own giving.
The second half intensifies this by turning to forgiveness as an extension of the notion of gift.
Volf mixes anecdote and story with deep theology to offer a readable but challenging extension of a deeply challenging notion: that we might be forgiven, as we forgive others.
To put in an order or find out more about borrowing books from Otira Book Club for your book group, contact Dominic Kouts by email at dominic.kouts@victas.uca.org.au
The complete list of available books can be found at victas.uca.org.au/ otira-book-club/
Central to the Old Testament narrative is the scriptural concept of election (“chosenness”), which cannot be separated from the biblical understanding that the land is cast as a gift to that chosen people.
Brueggemann suggests readings of these ideas beyond simplistic connections or contradictions between then and now, which might open the possibility of peaceful coexistence of different peoples in the Holy Land without contradicting the ancient narratives.
The book is an important contribution to Christian understanding of the Scriptures and their ongoing relevance in world politics, and includes a helpful study guide to facilitate its use in group settings.
Equation equals ageing well
By Cathy Withiel
It’s all about numbers. Just ask Joan Tucker, who at the age of 95 still serves as treasurer at Pascoe Vale South Uniting Church.
Joan attends the church, so it made perfect sense to her to do the books as well.
But she doesn’t need a calculator to work out her equation for happiness.
“It’s your attitude to life,” she explains.
“You can be old at 45, but young at 95. It’s up to you.”
The proud great-great aunt lives in her cosy unit nearby and spends her days reading, watching a bit of telly and doing crosswords and puzzles.
“Puzzles keep the mind sharp,” Joan says.
Coburg-raised Joan has always had a flair for numbers.
She first used the comptometer, which preceded the calculator, and worked for 47 years in accounts and wages at what is now Vic Roads.
And for the other maths whizzes out there, that’s 564 months in the same job.
Joan has also travelled widely and loved driving.
She and her parents drove to Queensland for many holidays and even once to Perth, while she has been to the United Kingdom twice.
Over the years, Joan stayed with her parents and looked after both in their old age, with her mum passing away at the age of 101.
Joan reckons the longevity in the family can be attributed to a healthy lifestyle and good genes.
“My mum and dad were given a bottle of whiskey on their wedding day in 1924, and they put it in the cupboard to be used for medicinal purposes only,” she says.
“We must have all been pretty healthy over the years because it’s still unopened.
“I can honestly say I’ve never had a drop of alcohol in my life.”
After her mum passed away, Joan sold the old family home and bought her unit, all in the space of one day.
“The moment I saw my unit I thought ‘yes, I can live happily here for the rest of my life’,” Joan explains.
Thanks to a government-funded home care package through Uniting AgeWell, she’s doing just that.
Joan receives help around the house and garden, as well as shopping and physiotherapy services.
She describes the spring cleaning she receives as “absolutely marvellous” – she even got her pantry and the laundry cupboard sorted out.
Joan no longer drives and also uses her home care package for cab charges to get to weekly appointments.
She has worked with her care advisor Meredith Laidler to use her home care package to buy a recliner chair as well as an electric bed.
“The chair is pretty wonderful,” laughs Joan.
“The other day I sat in it to watch the early evening news and I woke up and looked at my watch and saw that it was 3am.
“I thought, ‘there’s no point in going to bed now,’ so I just stayed there.”
Joan has nothing but praise for Uniting AgeWell.
“I can’t fault them on anything,” she says.
“They have been very good to me.”
If you would like information on home care services, call 1300 783435 or visit Uniting AgeWell’s website at unitingagewell.org/our-services/ home-care
Joan Tucker’s bookkeeping skills, honed through 47 years spent working for what is now VicRoads, are a valuable asset for Pascoe Vale South Uniting Church.
Moderator’s Emergency Response Fund
Every year thousands of people are impacted by emergencies in Victoria and Tasmania.
The Moderator’s Emergency Response Fund is a way for those of us wanting to help when current or future emergencies occur, and to contribute to communities in need of immediate assistance.
Funds may be used within the Synod of Victoria and Tasmania to:
provide for pastoral, ministry, and mission activities to assist in the Church’s responses to disasters, emergencies or other crises
support relevant councils of the Church to undertake disaster preparation/response, programs/processes
partner with other organisations in disaster preparation/response, programs/processes.
Donations can be made at any time, not just in response to a specific emergency.
For further information, or to make a donation, visit the Synod’s website: www.victas.uca.org.au
Praise for Bishop
Nick Toovey Beaumaris Uniting Church
I’m in support of Episcopalian Bishop of Washington, the Right Rev Mariann Edgar Budde and her powerful sermon (in January) at the national prayer service for the incoming Trump administration.
It was incredibly brave of her to call on President Trump to his face, (as he sat) stony-faced in the front row, to be merciful to those people who are being deliberately targeted by many of the Executive Orders he signed immediately after his inauguration, especially the queer and migrant communities.
In the purest of ways, she spoke Biblical truth to power.
And she has suffered dreadfully for it by those who felt threatened by her message for unity, built on dignity, honesty and humility.
Quality please
David T. Greenall St Leonard's Brighton Beach Uniting Church
I was so pleased to read of the UCA Sheffield's project of sending used books to developing countries.
They are to be congratulated on their initiative.
However, over 30 years ago, on one of my first trips to the Kingdom of Tonga, I was taken for a tour of a school and shown a room, stacked to the ceiling with second-hand books which were out of date and unusable.
They just did not know how to dispose of them.
The island had virtually no recycling facilities.
My wife was at a large girls' school in Nuku'alofa with a brand-new funded library, but students showed no interest in reading unattractive old, donated books.
Once the shelves contained sparkling new books, their whole attitude to reading changed very positively.
My plea, therefore, is to select new books: I organised (through Rotary) sending some 2500 new English primary school books in class sets of 50 (published in Fiji).
They were distributed throughout schools on the island.
Our Uniting Church can facilitate this type of project through our Mission Liaison Group.
The contact is Rev John Connan, MLG Convener, 0419 572 936 or jconnan@hotmail.com
Crosslight is a bi-monthly magazine produced by the Communications team of the Uniting Church in Australia Synod of Victoria and Tasmania. Opinions expressed in Crosslight do not necessarily reflect those of the editor or the policies of the Uniting Church.
We acknowledge the Traditional Owners and custodians of the land on which we live, work, gather and worship, and we pay our respects to their elders past and present. We acknowledge that the Church throughout this Synod meets on land for which First Peoples have ongoing spiritual sovereignty and custodianship, and we commit ourselves to respecting Country and to working for a more just future together.
While Crosslight endeavours to publish all articles in a timely manner, they may be held over for a variety of reasons.
The February edition of Crosslight carried interviews with a number of people recorded at the 2023 Synod Meeting. It is with great sadness we report that one of the interviewees, Eileen Devenish, passed away a week after the magazine went to print.
Our sincere condolences to Eileen’s family.
Advertising
Crosslight accepts advertising in good faith. Acceptance of advertising does not imply endorsement. Advertising material is at the discretion of the publisher.
Advertising deadlines for June 2025 Issue:
Bookings
April 23, 2025
Copy & images for production
April 30, 2025
Print ready supplied PDF
May 14, 2025
See crosslight.org.au for full details.
Distribution
Crosslight is usually distributed the first Sunday of the month.
Circulation: 13,000
Editor
Andrew Humphries
Ph: 0439 110 251 andrew.humphries@victas.uca.org.au
Graphic design, photography and print services
Carl Rainer
Ph: 03 9340 8826 carl.rainer@victas.uca.org.au
Advertising and distribution
Dominic Kouts
Ph: 03 9340 8846 dominic.kouts@victas.uca.org.au
UCA Synod Office (Wurundjeri Country)
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Feedback & correspondence crosslight@victas.uca.org.au
ISSN 1037 826X
Next issue: June 2025
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Building a better future
By Meg Hocking
Perhaps one of life’s harshest realities is our inability to choose the circumstances into which we are born.
For Lily* and Oliver*, both in their early 20s, childhood was unlike most.
Before Lily and Oliver were born, their parents had come to the attention of the Victorian child protection service.
“There was a lot of alcohol and drug abuse and also neglect of us children,” Lily, 21, says.
“There were a few times here and there where they tried to put us back in our parents’ care, but nothing was working.
Finally, after years of separation and further abuse, the pair were placed together under the care of their aunty.
“Our carers have been very similar to our parents and still been very neglectful,” Lily says.
“However, our aunty was lovely, and the total opposite to the other family members.”
At about15, Lily and Oliver were put in touch with Uniting’s Better Futures program, which supports young people, who have been in the statutory care system, with their transition into adulthood and independence.
"It's really heartwarming … when you see young people who are successful regardless of their past."
Uniting Vic.Tas Better Futures Coach Katrina
“It was better for us not to be there.”
Substance abuse, neglect and family violence remain some of the key reasons young people are placed into foster, kinship and residential care.
In the case of Lily and Oliver, it meant moving in and out of many homes.
“When I was younger, a lot of what I felt was confusion because I didn’t understand what our parents had done until I was 11 or 12,” Lily says.
“I was in a lot of denial. It wasn’t until I hit that age (that) I understood why I was being placed in other homes.”
In the years that followed their birth, the siblings were frequently uprooted between homes, placed in various care arrangements.
However, several of these homes were also characterised by abuse.
“Our nan was physically abusive to us kids, and we got removed because our eldest sister put an intervention order on her,” Lily says.
There they met Katrina, Uniting Vic. Tas’ Better Futures Coach.
“I do become quite connected with these young people because I'm with them for such a long time,” Katrina says.
“They're usually with me for up to five years, and I sometimes feel like I'm mum to a lot of these kids.
“I can support them with things like housing, employment, education, family connections, and community connections, the things that will really set them on that path to a better future.”
For young people without the privilege of a family support system, this practical care can be immensely important in building their futures.
“(Katrina) would do things that my mum should have been doing with me, like take me to doctor’s appointments or take my car down to get serviced,” Lily says.
“When I first turned 18, I felt very isolated, so I felt very supported by her.
“Whenever I needed, I could get her help.”
The Better Futures program works to identify pathways, resources and relationships within the community that can support young people to realise their aspirations, develop their strengths and achieve their goals.
“(Katrina) was very determined to make sure I had everything that I needed and that I wasn’t struggling in silence,” Lily says.
“Because I’ve been through kinship care and foster care, I don’t like people viewing me as just a charity case and just handing me things, whereas Katrina never treated me like that.”
With Uniting’s support, Oliver has been successfully building his career as a carpenter for the past five years and Lily is currently pursuing her qualifications in early education while working in childcare.
“They're an absolute credit to themselves (while) watching them grow into the amazing young people they are and seeing them give back to the community now,” Katrina says.
“It's really heartwarming, and that's what makes my job worthwhile, when you see young people who are successful regardless of their past.
“To choose to break that cycle and make better lives for themselves and their future generations (is) just phenomenal.”
*This is a true story about real people. Some details such as names have been changed to respect the wishes of the people featured. The image accompanying this story is for illustrative purposes only.
At Uniting we strive to make a difference for individuals, families, and communities. Our history is long, and we want our legacy to endure.
Leaving a legacy to Uniting goes beyond helping one person, your action will benefit many. If you would like to know more about including Uniting in your Will or would like a free copy of our guide to gift in Wills, please contact:
Sharon Wangman
Program Lead, Gift in Wills
T 0435 035 442
E bequests@unitingvictas.org.au Scan to learn more