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Humanity as community

Father Richard Rohr (Centre for Action and Contemplation) reflects on humanity as community. He views community and connectedness as central to the Christian life and intrinsic to Reality itself. It is an interesting insight into our unity in Christ. (Published first on 3 July 2022)

In the beginning God says, “Let us make humanity in our own image, in the likeness of ourselves” (Genesis 1:26). The use of the plural pronoun here seems to be an amazing, deep-time intuition of what Christians would later call the Trinity, which is the revelation of the nature of God as community, as relationship itself, a Mystery of perfect giving and perfect receiving. The Body of Christ is another metaphor for this bonding. “Reality as communion” is the template and pattern for our entire universe, from atoms to galaxies, and certainly in human community.

We come to know who God is through exchanges of mutual knowing and loving. God’s basic method of communicating God’s self is not the “saved” individual, the rightly informed believer, or even a person with a career in ministry. God communicates primarily through the journey and bonding process that God initiates in community: in marriages, friendships, families, tribes, nations, schools, organizations, and churches who are seeking to participate in God’s love, maybe without even consciously knowing it.

Thomas Merton wrote, “The Christian is not merely ‘alone with the Alone’ in the Neoplatonic sense, but [is] One with all ‘brothers and sisters in Christ.’ The Christian’s inner self is, in fact, inseparable from Christ and hence it is in a mysterious and unique way inseparable from all the other ‘I’s’ who live in Christ, so that they all form one ‘Mystical Person,’ which is ‘Christ.’” [1]

Until and unless Christ is experienced as a living relationship between people, the gospel remains largely an abstraction. Until Christ is passed on personally through faithfulness and forgiveness toward another, through concrete bonds of union, I doubt whether he is passed on by words, sermons, institutions, or ideas.

Living in community means living in such a way that others can access me and influence my life. It means that I can get “out of myself” and serve the lives of others. Community is a world where kinship with each other is possible. By community I don’t mean primarily a special kind of structure, but a network of relationships. Sadly, on the whole, we live in a society that’s built on competition, not on community and cooperation.

If the Trinity reveals that God is relationship itself, then the goal of the spiritual journey is to discover and move toward connectedness on ever new levels. The contemplative mind enjoys union on all levels. We may begin by making little connections with nature and animals, and then grow into deeper connectedness with people. Finally, we can experience full connectedness as union with God and frankly everything.

Without connectedness and communion, we don’t exist fully as our truest selves. Becoming who we really are is a matter of learning how to become more and more deeply connected. No one can possibly go to heaven alone—or it would not be heaven when they got there.

References:

[1] Thomas Merton, The Inner Experience: Notes on Contemplation, ed. William H. Shannon (San Francisco: HarperSanFrancisco, 2003), 22. Note: minor edits made for inclusive language.

Adapted from Richard Rohr, Essential Teachings on Loveselected by Joelle Chase and Judy Traeger (Maryknoll, NY: Orbis Books, 2018), 65, 102–103, 104–105; and

Simplicity: The Freedom of Letting Go (New York: Crossroad Publishing, 1991, 2003), 65.

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Greek Orthodox leaders

In the Greek Orthodox church, every diocese is a Metropolis, headed by a Metropolitan. The term Metropolitan derives from the Greek word for the capital of a province where the head of the episcopate resides. 

In 2021 the Ecumenical Patriarch Bartholomew proposed to the Holy and Sacred Synod that the Diocese of Dervis (Melbourne) be elevated to the rank of a Metropolis, and His Grace Bishop Ezekiel of Dervis to the position of Metropolitan of the Ecumenical Throne.

“With great joy we announce that during today’s deliberations, the Holy and Sacred Synod, at the recommendation of His All-Holiness Ecumenical Patriarch Bartholomew, decided to elevate the once glorious Diocese of Dervis to a Metropolis with His Grace Bishop Ezekiel becoming an active Metropolitan of the Venerable Ecumenical Throne”

His Eminence Metropolitan Ezekiel of Dervis was born in 1938 in Akrata Kilkis of Macedonia, graduated from the Theological College Halki (Constantinople) in 1962. Ordained a deacon, he arrived in Sydney that same year where he was ordained a priest on Sunday, 30 September, at Dubbo, NSW, during the consecration of the Church of Panagia Myrtidiotissa. He later served at churches in Leichhardt and Belmore before being elected Bishop on 1 March, 1977, with the honorary title of Dervis. He was appointed Assistant Bishop to the late Archbishop Stylianos and served for three years in Perth, five years in Adelaide and in Melbourne from 1984.

On Sunday, July 24, 2022, the Cretan Village in Wantirna South will host an event in honour of Metropolitan Ezekiel of Dervis, on the occasion of the celebration of his name day. The honorary event is organized on the initiative of Archbishop Makarios of Australia, who, together with the Assistant Bishops and the Intercommunal Committee of Victoria, invites everyone to participate.

At the request of His Eminence Archbishop Makarios of Australia, the Holy and Sacred Synod elected four Assistant Bishops for the Holy Archdiocese of Australia, including the Very Reverend Archimandrite Evmenios Vasilopoulos who was elected with the title of Bishop of Kerasounta*. 

In May he was invited to represent the Greek Orthodox Church at at a special event to celebrate the visit to Australia of Mar Awa III, Catholicos-Patriarch of the Assyrian Church of the East.

During his speech, Bishop Evmenios of Kerasounta* referred to the common historical course of the Orthodox Church and the Assyrian Church of the East, but also to the common challenges they are called to face on the fifth continent (Australia): “To preach our faith and maintain our cultural traditions in a society that is becoming increasingly secular and hostile to Christianity”.

“We have a lot to learn from each other because we are related communities in Australia. Not least because so many members of the Assyrian community found refuge in Greece before coming to Australia and speak better Greek than many of us. But these are bonds that go back millennia. We cannot forget that some of the most revered saints of our church were Assyrians”. 

(* Kerasounta is located in what is modern Turkey. A Greek Orthodox church was built in the 17th century about 45 km southeast of Kerasounta. According to reports, the church is adorned with rich iconography, a product of the Greek craftsmen who lived there and the faith of the parishioners that filled it. At the beginning of the 20th century, there were around 800 Greek residents. However, the village was destroyed in the summer of 1916 and its inhabitants were slaughtered by Topal Osman, an Ottoman officer who was a perpetrator of the Armenian and Pontic genocides. Those who survived sought safety elsewhere).

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ABS – cultural diversity

Adapted from a longer article by Rev Dr Apwee Ting, Uniting Church Assembly National Consultant and published here.

The 2021 Census has revealed Australia is more culturally and religious diverse than ever. For the first time, first and second generation migrants make up more than half of the Australian population (51.5%).

The data released by the Australian Bureau of Statistics (ABS) released last week showed that:

  • 27.6% of the population were born overseas.
  • Top 5 languages used at home, other than English, were Mandarin (2.7%), Arabic (1.4%), Vietnamese (1.3%), Cantonese (1.2%) and Punjabi (0.9%). 
  • Top 5 ancestries were English (33.0%), Australian (29.9%), Irish (9.5%), Scottish (8.6%) and Chinese (5.5%). 
  • Top 5 religious affiliations were No religion (38.9%), Catholic (20%), Anglican (9.8%), Islam (3.2%) and Hinduism (2.7%).

The communities we live in are growing in diversity. Our neighbourhoods are made up of people of different cultures, languages and belief systems.

These changes have important implications for how we understand our identity and how we live out our life as the Church in Australia.

Nearly 40 years ago, the Uniting Church recognised and embraced its culturally diverse communities when in 1985 we declared “We are a Multicultural Church”.

As our wider community becomes more diverse, so do our faith communities.

There are many emerging, vibrant and growing culturally and linguistically diverse communities across our synods. This is something we should celebrate.

Diversity is a gift from God to be celebrated with joyfulness. Diversity challenges us to expand our grace margin to accept, embrace and celebrate those who are different from us.

The recent 16th Assembly passed a proposal that seeks to deepen the Uniting Church’s commitment to living faith and life interculturally. This recognises there is more work for us to do.

We intentionally seek to become an Intercultural Church by building trusting, open and honest relationships among all cultures and languages.

The Census revealed Christianity is still the most common religion in Australia, with over 40 per cent (43.9%) identifying as Christian. However, this has reduced from over 50% (52.1%) in 2016 and from over 60% (61.1%) in 2011.

Other religions are growing but continue to make up a small proportion of the population. Hinduism has grown by 55.3% to 684,002 people, or 2.7% of the population. Islam has grown to 813,392 people, which is 3.2% of the Australian population.

In responding to religious diversity, the Assembly’s Seeking Common Ground Circle invites people to participate in our work across faiths, and with people of no faith. We recognise the importance of ‘sacred ground’ or a ‘space of grace’ when we accept each person as made in the image of God and beloved by God, regardless of their beliefs.

The Uniting Church has a role to play in modelling workplace practices and in calling for policies and laws which ensure all people, of all faiths, can continue to practice their faith without fear or discrimination.

With have consistently said that any legislative provisions for religious freedom should be driven by an overriding focus on enabling and maintaining a society which encourages mutual respect for all beliefs, including those of no faith, and is free from discrimination that demeans and diminishes people’s dignity.

There is also the opportunity we have of coming together across our different faiths or beliefs, to build trust, friendship and to learn from one another. Each year the Uniting Church co-hosts an Iftar Dinner with the Affinity Intercultural Foundation. These are important occasions building trust and understanding.

Indeed, the latest Census data has important implications for us as a Church, but we should not miss the doors of opportunity.

Our life, culturally and religiously, has been enriched by diversity, and will continue to be so.

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ABS – religious affiliation

Reflecting on the ABS data on religious affiliation.

Adapted from an article by Rev Sharon Hollis, President of the Uniting Church in Australia and posted here.

The 2021 Census figures released last week reflect a trend for people to be less interested in and committed to the Christian faith and organised Christian churches in particular.  

For the first time, fewer than half the Australian population identified as Christian (43.9% down from 52% in 2016) and 38.9% said they had no religion (up from 22% in 2011).  

While these figures point to decline, they are also an opportunity to reset, to re-examine our life as the Church and to discern the call of the Spirit in the transformation that is taking place.  

There is an opportunity to reshape how we see ourselves in the public space. We are one voice among many in the public conversation. We need to develop a deeper theology of living our faith away from the centre of society.  

There is an opportunity to listen to those who no longer identify with organised Christian churches. To wonder, with humility, why fewer people are interested in hearing from the church about the Gospel. 

It demands a willingness to change those things in our life that hinder people from hearing the good news of love, justice and life that the story of Jesus proclaims.  

Most of all, we should not lose heart. We need to be creative, courageous and hopeful about the good news of life in Jesus Christ. Let us seek fresh and new ways to share the story of Jesus, seeking to witness to God’s transforming love in all we do.

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Backhouse Lecture 2022

The Religious Society of Friends (Quakers) Australia has been meeting (2-10 July). The Backhouse Lecture is a highlight every year.
This year, the theme was “Creating hope: Working for justice in catastrophic times”presented by Yarrow Goodley on 5 July.

In the Lecture, Yarrow looks at the critical issue of climate justice – at how our responses to the climate emergency have the potential for great suffering, as well as great redemption. In a world where the rich pollute, and the poor suffer, we do not just need to address our rapidly-warming planet, but also the injustices which drive this environmental catastrophe. Yarrow, in conversation with Quaker and non-Quaker activists, explores the history of this crisis, and the despair and hope we must negotiate in coming to grips with a problem of planetary proportions. This crisis offers us an unparalleled opportunity to remake our political, economic and social systems, in ways that support a liveable planet, while addressing the profound injustices of our age, especially racial inequality. Yarrow asks us ‘what can we do?’ and seeks to offer ways forward that create hope not just for all people, but for all the living creatures on our small blue-green planet.
About the author: Yarrow was nineteen years old in 1988, when the Intergovernmental Panel on Climate Change was founded, and the IPCC’s five-yearly reports have sounded ever more dire warnings throughout their adulthood. Having worked all their life as an early childhood educator, Yarrow is reminded every day of the uncertain future that awaits their young students. These children will be Yarrow’s current age in 2070 – a future that may be either apocalyptic or utopian, depending on our actions now. As a Quaker, an activist, and a gardener, Yarrow aims for that utopian future, even when the path to that place is murky.

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Founding Day for Salvation Army

July 2nd is Founders’ Day, and is an opportunity to celebrate the legacy of General William and Catherine Booth, who founded The Salvation Army in London, England, in 1865. ⁣Celebrating 157 years of the Salvation Army helping those in need.

⁣William’s quote is a reminder of the vision that wherever there is hardship or injustice, the Salvos will live, love and fight, alongside others, to transform Australia one life at a time with the love of Jesus. ⁣

Salvation Army website

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ABS – religion in Australia

(edited from ABC article based on 2021 census statistics released this week)

The 2021 census has revealed a growing nation – more than 25 million people – that is more diverse than ever.

It also depicts a country undergoing significant cultural changes.

For the first time, fewer than half of Australians identified as Christian, though Christianity remained the nation’s most common religion (declared by 43.9% of the population).

Meanwhile, the number of Australians who said they had no religion rose to 38.9% (from 30.1% in 2016).

The data also shows almost half of Australians had a parent born overseas, and more than a quarter were themselves born overseas.

Christianity was the stated religion of about 90% of Australians until 1966, when its dominance began to wane.

The ABS says migration has affected the trends since, though much of the change is due to the growth of atheist and secular beliefs.

The fastest-growing religions, according to the latest census, are Hinduism (2.7% of the population) and Islam (3.2%), though these worshippers remain small minorities.

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Nazi symbol prohibition

Victoria has become Australia’s first state to specifically ban the display of the Nazi swastika.

Sources
BBC
SBS News
The Age

Under a new law, the Summary Offences Amendment (Nazi Symbol Prohibition) Bill 2022, people who intentionally exhibit the symbol face up to a year in jail or a A$22,000 fine. The bill, hailed as a “thunderous blow” to white supremacists was passed in the Victorian Parliament on 21st June 2022.

The legislation was introduced in May 2022 to Parliament, when deputy opposition leader David Southwick, who is Jewish and has campaigned for the ban for a number of years, urged the government to have the new laws come into effect immediately.

The Bill was passed with bipartisan support.

Ros Spence, Minister for Multicultural Affairs, said, “These laws are part of our unwavering commitment to challenge antisemitism, hatred and racism wherever and whenever they occur.”

Victorian Premier Dan Andrews said “nobody has the right to spread racism, hate or anti-Semitism”. (Statement from Premier’s Department here).

Like many places globally, Australia has seen a sharp rise in anti-Semitic incidents in recent times.

Victoria already has anti-hate speech laws – but they have been criticised for having “gaps”. 

A push for reform intensified in 2020 when a couple raised a swastika flag above their home, angering the local community.

State officials called the new legislation a “proud moment”. Three other states have said they will introduce similar laws.

The Nazi swastika has become internationally recognised for representing anti-Semitism and racism after Adolf Hitler adopted it as the Nazi Party symbol in 1920.

“The Nazi symbol glorifies one of the most hateful ideologies in history – its public display does nothing but cause further pain and division,” said Victorian Attorney-General Jaclyn Symes. “It’s a proud moment to see these important laws pass with bipartisan support. I’m glad to see that no matter what side of politics, we can agree that this vile behaviour will not be tolerated in Victoria.”

There are exemptions for showing the symbol in historical, educational and artistic contexts. It can also be used in Hindu, Buddhist and Jain religious contexts, as it has been for millennia, where it represents peace and well-being.

Faith groups in Victoria have welcomed the state government’s decision to pass legislation banning the public display of the Nazi symbol.

Surinder Jain, Vice President of the Hindu Council of Australia says the Bill will help battle public confusion around the difference between the Nazi symbol and the ancient Indian swastika. “Because when we display it people misunderstand it to be the Nazi hate symbol Hakenkreuz – the hooked cross. This Bill makes a clear distinction between the two. It does the right thing by banning the hate symbol. And it does the right thing by exempting sacred symbols used by Hindus, Buddhists and Jains.”

“The bill will help battle public confusion around the difference between the Nazi symbol and the ancient Indian swastika”

(Surinder Jain, Vice President of the Hindu Council of Australia)

Victoria’s Jewish community also welcomed the bill. Chairman of the Anti-Defamation Commission (a Jewish organization founded to fight antisemitism) Dvir Abramovich began campaigning for the ban five years ago. He said a Jewish person being confronted by the Nazi swastika is “as threatening as being confronted by a gun”.

“I think people often forget what the Nazi swastika represents – the final solution. That is, the extermination of six million Jews in gas chambers. It represents the desire by the Third Reich to eliminate every single Jewish person on earth. It is the ultimate emblem of evil”.

Andy Meddick MP, addressing the Victorian Parliament, said: ‘This Bill today is not just about a symbol but about an ideology that took an ancient and respected symbol, perverted it, warped it and desecrated it so deeply that the world has come to see it almost exclusively as a symbol of a regime of such deep rooted hatred, murder, rape, genocide, and acts so vile that it’s hard to believe the human species could be capable of them”.

People will be prosecuted only if they defy a first request to remove the symbol.

Anti-Defamation Commission chairman Dvir Abramovich – who campaigned for the law – called it a “thunderous blow” to the neo-Nazi movement.

“As our nation confronts the deep stain of a resurgent white-supremacist movement that peddles a dangerous and dehumanising agenda, this parliament has declared that the symbol of Nazism will never find a safe harbour in our state,” he told the Australian Broadcasting Corporation.

The number of anti-Semitic incidents around the world dramatically increased last year, according to a study by Tel Aviv University. Australia had 88 in one month alone – a national record.

In 2020, Australia’s intelligence chief warned of a “real threat” to the country’s security from neo-Nazis. He said “small cells” of right-wing extremists were meeting regularly to salute Nazi flags and share their ideology.

Since the pandemic began, unions and others have also accused far-right groups of “infiltrating” large protests about lockdowns and other restrictions.

The new laws will come into effect in six months to allow for a campaign about the origins of the religious and cultural swastika to be rolled out. The government says it has brought forward the date when the legislation will come into effect, originally planned to take 12 months, based on feedback from religious, legal and community groups.

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ABS 2011 Census

Find out what the (August) 2021 Census of Population and Housing data reveals about where we live, our ancestry and what languages we speak. 

10am, Tuesday 28th June 2022 at the National Portrait Gallery, Canberra and live streamed on Tuesday 28 June 2022 at 10:00am AEST. A link to the live stream will be made available on the ABS webpage.

If you are unable to tune in on the day, the launch will be recorded and available on the ABS website and the ABS YouTube channel after the event.

For the first time, the Census will also provide information about long term health conditions and service in the Australian Defence Force.

Presenters include:

  • Hon Dr Andrew Leigh MP, Assistant Minister for Competition, Charities and Treasury
  • Dr David Gruen AO, Australian Statistician
  • Professor Sandra Harding AO, Emeritus Professor, James Cook University and former Chair of the Australian Advisory Council (2001-2006)
  • Teresa Dickinson PSM, Deputy Australian Statistician and Senior Responsible Officer for the 2021 Census.

An audience question and answer session will follow from 10:30am AEST. A platform to ask questions will be available from this page until the end of the session. If you would like your name and organisation read out with your question, please add this to the top of your question. Questions will be moderated.

The ABS will release 2021 Census data in a staged approach. There will be three key release phases.

  1. 28 June 2022 – most topics will be released for almost all geographic outputs for place of usual residence and for place of enumeration on Census night.
  2. October 2022 – a smaller number of topics including employment and location-based variables will be released.
  3. Early to mid-2023 – complex topics that require additional processing such as distance to work, socio-economic indexes for areas (SEIFA) will be released.
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WCC statement on Ukraine

WCC central committee statement on war in Ukraine: “war, with the killing and all the other miserable consequences it entails, is incompatible with God’s very nature”.

Deploring the illegal and unjustifiable war “inflicted on the people and sovereign state of Ukraine” the World Council of Churches (WCC) central committee lamented “the awful and continuing toll of deaths, destruction and displacement, of destroyed relationships and ever more deeply entrenched antagonism between the people of the region, of escalating confrontation globally, of increased famine risk in food insecure regions of the world, of economic hardship and heightened social and political instability in many countries.”

In a public statement, the WCC governing body declared that “war, with the killing and all the other miserable consequences it entails, is incompatible with God’s very nature and will for humanity and against our fundamental Christian and ecumenical principles.” 

The statement further “rejects any misuse of religious language and authority to justify armed aggression.”

The governing body reiterated “the appeal of the global fellowship of churches represented in the WCC for an end to this tragic war, for an immediate ceasefire to halt the death and destruction, and for dialogue and negotiations to secure a sustainable peace.”

The statement further calls for “a much greater investment by the international community in searching for and promoting peace, rather than in escalating confrontation and division” and affirms “the mandate and special role of the World Council of Churches in accompanying its member churches in the region and as a platform and safe space for encounter and dialogue in order to address the many pressing issues for the world and for the ecumenical movement arising from this conflict, and the obligation of its members to seek unity and together serve the world, and therefore urges members of the ecumenical fellowship in Russia and Ukraine to make use of this platform.”

Read the full statement here.