Category: News

Dr Graeme Blackman, VCC President, was guest at the Annual Event of St. Thomas Day celebrations on Saturday the 16th July 2022. He delivered an address to the gathering.

STEFM (St. Thomas Ecumenical Fellowship of Melbourne) is an informal fraternity of episcopal churches from Kerala (Malayalam speakers). Christianity has existed in India since St Thomas the apostle brought it to the sub-continent around the year 52 AD. Syro Malabar Christians and many other Syrian Churches of India consider the Apostle Thomas as their founder.

It is believed that St Thomas, affectionately called “Mar Thoma”, arrived at Kondungalloor on the Kerala coast in 52 AD. The fruit of the Apostle’s two decades of missionary work saw the establishment of more than seven communities (churches) on the south western coast of India. Unfortunately, at the end of his missionary efforts, St Thomas met with hostility and was martyred at Mylapore near Chennai, in 72 AD.

This year, 2022, marks the 1950th anniversary of the martyrdom of the Apostle Thomas.

The memorial feast of St Thomas the Apostle is on 3 July each year.

STEFM consists of several VCC Member Churches (along with other non-member churches) – St Mary’s Indian Orthodox Church, the St George Jacobite Syrian Orthodox Church, the St Marys Jacobite Syrian Orthodox Church, the St Thomas Jacobite Syrian Orthodox Church, the Melbourne Mar Thoma Church, the Immanuel Mar Thoma Church, the Church of South India, and the Syro-Malabar Catholic Church with their communities in South East, North and West.

Each parish associated with STEFM presented an item, with choirs, singing, drama and dancing.

For months, widespread protests have been taking place in Sri Lanka over the country’s worsening economic crisis, the worst since gaining independence in 1948. Blame has been directed at government policies along with the president’s incompetence and corruption. Thousands of people demanding “total system change” have rallied in Sri Lanka’s capital, Colombo, calling for President Gotabaya Rajapaksa and his powerful brothers to quit politics amid a deepening economic crisis. The President has now fled the country and resigned. 

People have been struggling with daily power cuts and shortages of basics such as fuel, milk powder, food and essential medicines. People are unable to access gas for cooking. Inflation is running at 50% and vulnerable people are on the brink of starvation. 

The country doesn’t have enough fuel for essential services like buses, trains and medical vehicles, and officials say it doesn’t have enough foreign currency to import more.

This lack of fuel has caused petrol and diesel prices to rise dramatically.

In late June, the government banned the sale of petrol and diesel for non-essential vehicles for two weeks. Sales of fuel remain severely restricted.  

Schools have closed, and people have been asked to work from home to help conserve supplies.

There are import restrictions, and Sri Lanka is unable to buy the goods it needs from abroad.

Sri Lanka’s currency has lost value. In May Sri Lanka defaulted on its foreign debt for the first time in its history as the country struggles with its worst financial crisis in more than 70 years. It failed to come up with the unpaid debt interest payment of $78m (£63m). 

Dr Mayukha Perera, a former officer of the Anglican Diocese of Melbourne, and now resident in Colombo, said the crisis was causing challenges and problems on every front, and that prayer was needed for Sri Lanka’s citizens, the government and for the Church. In a report by Jenan Taylor in The Melbourne Anglican, Dr Perera said material aid was vital, but that people should be discerning about who they provided it to and how they provided it. He also said that one of the things that the world community of Christians could do was pray for Sri Lanka’s citizens who were suffering as well as for those who had become deeply angered by political events, that they would be discerning about the right and wrong way to do things. He also said another prayer was needed for the elected representatives who were in parliament, so they could serve the best interests of the nation until they could establish a government that was competent and strong.

Dr Perera also asked people to consider the Christian churches in the country. In some ways the crisis was a good opportunity for them to see beyond their own interests and needs and look out for others who were less fortunate. Many Christian organisations and churches were stepping up and being channels of food distribution, opening soup kitchens and giving cash to support people.

The Uniting Church agency UnitingWorld is supporting the Methodist Church Sri Lanka (MCSL) and Deaf Link to provide emergency food relief, as well as education support for children who have been affected by widespread school disruptions. They are targeting the most vulnerable: people with disabilities, unemployed widows and families supporting children and the elderly. 

Reaching the most vulnerable in Sri Lanka

Prayers for Sri Lanka

• Pray that God will have mercy and intervene.
• Pray that the President, Prime Minister, and Cabinet will resign immediately making room for the interim/unity government.
• Pray that the opposition parliamentarians will come together, and work together for the benefit of the nation.
• Pray for protection for those who are protesting around the country and that the powers that be will hear the voices of the people. Pray that the protests and protestors stay peaceful and non-violent, as there are more and more happening around the country.
• Pray for the judiciary for impartiality and justice to be upheld and corruption curtailed.
• Pray for the people of Sri Lanka who have been stretched beyond their capacity to cope in the past few weeks, who are tired, frustrated and bitter.
• Pray that the people will remain hopeful, peaceful but dissatisfied and vocal in protest, and endure until change takes place.
• Pray for the emergence of a credible political solution. Pray for courage to make the hard decisions and policies needed to bring stability to the economy.
• Pray for economic improvement and for resilience for the Sri Lankan people, so that they may continue to push through the next few months/ years as the government seeks answers for these losses.
• Pray for God’s mercy to be poured out on the people of this country and to bless Sri Lanka with the resources they need to help the country recover.
• Pray that the Church in Sri Lanka will be a beacon of hope to the people who continue to look for hope in these dark times.

A rep0rt by Chloe Booker in The Age (17th July 2022) states that Victorians have gambled – and lost – $66 billion on pokies in 30 years, since electronic slot machines were introduced in the state. On this day 30 years ago, 10,000 pokie machines were launched in Victoria. There are now 30,000, mostly in suburban pubs and clubs.

While the machines are largely confined to casinos in the rest of the world, Australia has more than 75% of the world’s pub and club pokies. Australia is home to less than half a per cent of the world’s population, but has 18% of its pokies, with 80% of these machines found outside casinos.

Tim Costello from the Alliance for Gambling Reform said, “While we shake our heads in disbelief at America’s guns, the rest of the world shakes their heads in disbelief that we’ve allowed this”.

Costello said politicians were too addicted to pokie donations and taxes to act. Gambling taxes delivered $1.6 billion to Victoria’s coffers last year, all of which goes into a hospital and charities fund. This includes $665 million from pubs and clubs pokies revenue, not including more than 2600 machines at Melbourne’s Crown Casino.

Gambling has been aligned with entertainment, and harmless fun, while at the same time it destroys so many individuals, families and communities. ‘Gamble responsibly’ serves to shift the blame, and shame, onto the individual, whereas the industry itself needs reform to protect the vulnerable.

Dr Mark Zirnsak is Chair of the Victorian Interchurch Gambling Taskforce. The 2020 video interview (see link below) was a contribution to the ECCV*’s Gambling Harm Prevention Project to proactively raise awareness of gambling harm among culturally diverse communities. Much of what Mark shares is also true in the general community.
(* The Ethnic Communities’ Council of Victoria (ECCV) is an independent, member-based peak body representing the migrant and refugee communities in Victoria).

Many of the VCC Member Churches have made statements about gambling and the need for action on pokies reform. Below are two letter-writing campaigns by the Uniting Church – one on TV advertising for gambling on SBS, and one on Crown Casino.

This Sunday, July 17th, at 11am, the Welsh Church, a member of the Victorian Council of Churches, will be celebrating their 169th church anniversary (20th July).

The Welsh Church traces its history back to a number of Welsh Calvinist Methodist communities (Presbyterian) that were established on the goldfields where Welsh churches were also established, notably in Ballarat, Sebastopol and Maldon. Welsh miners had gathered for worship at the Collins Street Baptist Church in December 1852 and from 1853 at the Common School in Collins Street, but in 1854 a site at 320 La Trobe Street was granted by the government for the designated purpose of a Welsh Calvinist Methodist Church.

A small chapel was built on this site in 1856, with the words ‘Welsh Chapel’ written in gilt letters above the door. The Welsh language was an important element of church services, as was music and singing. Services were delivered in both Welsh and English.

The present church was dedicated and opened in December 1871, under the Ministry of the Rev. W. M. Evans, to whom the pioneers of the Welsh cause owe much, for it was his zeal, dedication and organising that made possible the completion of the building.

Prior to the turn of the 20th century, English services were introduced to meet the needs of the first generation Welsh Australians. Twice monthly Welsh services are still an important component of the church today, under the leadership of the present Minister, Rev. Siôn Gough Hughes. It is the only Welsh Church in the Pacific Basin that has a minister who conducts services in the Welsh language.

Today, the Welsh Church describes itself as ‘a radically inclusive church, a warm and welcoming worship community situated near the heart of Melbourne. Don’t let the name confuse you, you do not have to be Welsh to worship with us. We were founded over 150 years ago to serve the Welsh People of Melbourne but since then our horizons have broadened and now we see ourselves as a very multi-cultural church, one in which you will find a welcome. We offer a traditional Welsh welcome to all people, regardless of age, sex, orientation, denomination or national origin. Even though most of our services are now in English we still think our Welsh traditions are important. We still hold services in the Welsh Language twice a month, we keep up the Welsh values of hospitality and warmth, preaching and prayer and we have a deep love of music and singing. At least twice a year we hold a Gymanfa Ganu (a singing festival), a service of song in which we sing hymns to the Glory of God in both English and Welsh’.

All the services are live-streamed and the Welsh Church is on Facebook.

From this week’s Revised Common Lectionary
“This is what the Lord God showed me – a basket of summer fruit. He said, “Amos, what do you see?” And I said, “A basket of summer fruit.” Then the Lord said to me, “The end has come upon my people Israel; I will never again pass them by.”

Amos 8:1-2

“A basket of summer fruit” – at its best, a delicious fragrant collection of ripe fruit. But let the summer heat do its work and the fruit quickly becomes a mess and has to be discarded.

Amos’ vision was an illustration of the imminent collapse of the nation of Israel. The basket represented good turning bad, the end of an era. There was no hope of recovery or reversal.  The moral and spiritual deterioration in Israel had passed the “point of no return.”  A basket of rotten fruit must be emptied and the fruit thrown away, and the corrupt nation would soon be removed from the land and scattered abroad. Indeed, it literally happened 30 years or so after Amos’ vision. The northern kingdom fell to the Assyrian army. The southern kingdom fell to Nebuchadnezzar and the people were taken into captivity.

The reason given for the demise was the state of the nation (vv4-6):

• Lack of concern for the poor and needy
• Love for money
• Cheating for material gain
• Religious hypocrisy
• Abuse of power in terms of slavery

Amos’ vision pointed to a particular point in time in history. But there’s a great deal for us to reflect upon in our time – about the state of our communities, our nation, our global village.

Hymn writer Carolyn Winfrey Gillette has penned words to a familiar hymn tune. Her words speak to our contemporary context.

God, You Spoke Your Word Through Amos
Tune: BEACH SPRING 8.7.8.7 D (“God Whose Giving Knows No Ending”)
Reference: Amos 8:1-12

God, you spoke your word through Amos long ago and far away.
Still your call for love and justice speaks to people in our day:
For we’ve trampled on the needy and brought heartbreak to the poor;
Lord, our way of life is greedy – we are always wanting more.

We confess the way we’re living harms the planet in our care;
Many times our ways of spending hurt the poor and cause despair.
In a world where millions hunger, we consume without much thought.
So your land and people suffer; may we hear what Amos taught!

Even here within our churches, we have sometimes failed to be
Bearers of your love and justice to your world community.
All our songs and celebrations and the feasting that we do
Turn to mournful lamentations as we cry, “Lord, where are you?”

Lord, renew in us a vision of the world you’re working toward.
Guide your church to make decisions that acknowledge you as Lord.
May we seek your ways of justice, care for earth, and gladly give;
May the words you spoke through Amos guide the way we daily live!

Indeed! May it be so! Amen.

© 2010 by Carolyn Winfrey Gillette. All rights reserved.
During these difficult times, Carolyn has allowed use of her 400+ copyrighted hymns for free. At the same time, she welcomes donations to her hymn writing ministry through PayPal, referencing her email address carolynshymns@gmail.com. Details on website, www.carolynshymns.com.

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 16^th 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.

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.

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.