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EFAC Australia

Essentials

Penny Taylor
Public life and politics are bruising and demanding ways to serve the community. But Penny Taylor was not put off. Here she shares something of her experience in running for public office. Penny Taylor ran for the Seat of Nedlands at the 2017 WA State Election.

It’s been a year now that I’ve been campaigning for public office. In March I stood for Labor in the seat of Nedlands in the WA state election, and as I write this, I’m a week away from the end of Local Government elections where I’m running for Mayor of Subiaco, WA. Looking back this looks like a planned progression, but I assure you it’s not!

I first became interested in politics, policy and government in the mid 2000s, when living in the Pilbara, as I saw how different aspects of community life—from education to health, policing and public housing and further—were all interrelated and had a direct influence on the quality of life in our community. I had begun to write letters to Government agencies over some concerns I was seeing locally. I received little by way of reply, until once I cc’d the letter to the local state Member of Parliament. Then the replies were actioned immediately. I learnt that lesson, and from then on directed any letters to the minister and the local member. I wasn’t a serial letter writer, but I did write a few each year on the major concerns our community was experiencing. As part of that advocacy, I would take the opportunity to meet politicians when they made themselves available. I met and wrote to various politicians from different parties. The politician who mainly replied was Mark McGowan, now the WA Premier.

WA was riding the mining boom but with little planning in place for the inevitable downturn. State debts and deficits were increasing and the looming GST shortfall was entirely predictable. I could see investment in buildings but not in people. It’s people who change people. Government grants for capital only—and not operations—means schools and other community supports don’t have the sustainable employment structures to make a real difference in our communities. This is particularly apparent in regional areas. My watching of politics from a layperson’s perspective led me to wonder whether I should change from watching to doing. WA was crashing hard after the mining boom. Many people were hurting and many felt like the current government had completely stopped listening to them.

After prayerful consideration I decided that I couldn’t just watch the State election, but I had to run in it. I chose the seemingly suicidal mission of contesting the seat I live in: Nedlands, a blue-ribbon Liberal seat in the affluent, leafy, inner-city suburbs of Perth. A senior, yet not hugely popular Liberal Minister held the seat by a 19% margin. I think the only people who thought this was a good idea were Mark McGowan and me. I braced myself for the negativity of politics and ploughed in with my extreme naivety and inexperience

As the State campaign heated up, I wrote this:

‘No politician is the saviour of the world. No political party, nor even an excellent government can offer true salvation. Christians who serve in government are no more doing God's work than any Christian in their workplace when they strive to live according to God's word as a sinner saved by grace. But leaders and representatives have an important role in our community. There are policies on all sides of government that don't align with God's plan for this world, and I don't agree with every policy of the Labor Party. We live in a fallen world that has no hope for eternity except for the redemption offered in the life, death and resurrection of our Lord, Jesus Christ.

However, I do believe that this opportunity has arisen with God’s help and I believe that I can make a substantial contribution to our community through this endeavour. I presented my Christian faith clearly to Mr McGowan and he and the Labor Party welcomed me to join. Since declaring my candidacy, I frequently have had the opportunity to share my faith in a variety of settings. To date this has been an overwhelmingly positive experience, but I will be faithful to Christ even if it’s difficult. You know I am a committed Christian and I will bring my Christianity to bear in the decisions that I will make. I do believe I have come to this moment for such a time as this.

Politically, some considered it practically impossible for me to win. This is one of the safest seats in WA. But nothing is too hard for God. If I win this seat in March there will be absolutely no denying that this is of God. Because I have complete confidence of my position before God, only by the redemption Christ has won me at the cross, do I dare attempt this. Without his confidence and the peace that passes all understanding, I couldn't do it. Win or lose, I belong to him.’

It was crazy and impossible but I can do all things through him who strengthens me. I had been a member of the Labor Party for a short period of time and did not enjoy any backing from a branch. The party viewed the seat as unwinnable and understandably didn’t want to waste too much money on a battle they couldn’t win. I did have the backing of my family, of the Leader of the Opposition and of my own convictions. I know that many people support a Party like they support a football team. You don’t like everything about them, but you barrack for them anyway. And where I live, that team is the Liberal Party.

Two things happened in the campaign gave me the confidence to just do it and then keep working hard. The first was the good fortune to be seated next to the soon-to-be-Premier at an event. The second was the overwhelming positive feedback from community members. People were stopping me in the street to tell me they were so glad I was standing at the election. I had braced myself for the negativity of politics, especially in this Liberal-held heartland. But instead I found many educated and sincere people wanting a genuine candidate who listened and understood their concerns.

So. I didn’t win. But I did have a sizeable swing—almost 11%, which The Australian said was the ‘shock result’ of the State Election. Overall, Labor won the election in a landslide, bringing the Hon Mr McGowan the Premiership. For me, without a faith in Jesus and the belief (relief?) of eternity this would have been a crazy, impossible venture. Instead I found it overwhelmingly positive. After it was all over, I got back to working in the family business, but I do have some observations on what’s it like as a Christian when you move from advocacy and prayer, into seeking to do the work of a politician.
Firstly, realise that there may not be a rush of support for you from your fellow church members. Despite having sat in church while we all pray for Christians to enter politics, my experience was that there’s not so much support once you actually do. Maybe it was because I ran for Labor, a party that has appeared to be anti-Christian to some. But maybe it is because it’s easier to pray about political involvement than actually to do something about it. ‘Sex, religion and politics—do we really want to have be the ones talking about these things?’ asks the comfortable middle class Christian. Many people think ‘Good on you’, but that’s it. Don’t expect it to be a respected decision. The distrust of politicians (including candidates) extends into churches.
Secondly, I learned that political parties simply reflect their membership. This means that if Christians are positive contributors and active in political parties then perhaps political parties will reflect this in their policies. I say ‘perhaps’, because as church attendance has dwindled, so has membership of political parties. And parties aren’t about recruiting members, they are about recruiting volunteers and winning elections. It’s a very different brief to churches.

Thirdly, I have learned not to underestimate the power of a well-written factual letter. Politicians can better help those who make it easy for them to be helped. They’re human too and encouragement and support (and dare I say love) is always welcome in the face of constant negative comments and scrutiny from the public.

Penny Taylor

But my story doesn’t end with the State election. I’m in my second election campaign for 2017, for, even after the State campaign ended, many people continued to raise their concerns with me (even though I did point out I wasn’t the person to see). Not a week would go by without someone stopping me to say I should be running for local government. I have served as a councillor before, in Port Hedland, and so I know local government, but the persistent encouragement of others gave me courage and confidence to seek election as Mayor of Subiaco. I was having trouble not advocating on local issues and for good governance anyway, so it made sense.

This campaign too, has its serendipitous moment. As my penchant for politics was becoming known in Christian circles, I was given the unexpected honour of being invited to pray at the Governor’s Prayer Breakfast and sit next to the former WA Premier, the Hon Colin Barnett MLA. 

After that encounter, Mr Barnett unexpectedly came out supporting me for Mayor of Subiaco. I love that Local Government is independent! In this election I do have the backing of my family, many in my church and in the community. My electorate is well-educated and kind. The negative campaign tactics have been much worse in this local government campaign, but it makes me more disappointed about my community than for myself. There’s a job to do. The Mayoral race is simply a job interview where the good people of Subiaco are the ones who decide who should get the job. If I don’t win, I’ve had an amazing learning experience and have met many wonderful people. If I do win, I will seek to do my best to serve my community as Mayor of the City of Subiaco. Whether I win or lose, my life is for the Lord.

I know many of you have been praying for more Christians to enter politics. I know this because I've been sitting with you when you've been doing it. Well, God works in mysterious ways and even I didn't see this as a possibility 12 months ago. At every step of the way there has been prayerful consideration and a genuine desire to serve Jesus in this world as he sees fit. I’m not alone in seeking to serve Christ in this way. Thank you for your prayers for Christian politicians (we hope to see them answered!) and thanks for your encouragement to us as we work for better government for the common good.

Postscript: Penny Taylor was elected Mayor of Subiaco on October 21 (Ed.)

Evangelicals are known for being strong and clear on the place of the Word in the Christian life. But can the Reformers' embrace of Baptism and Holy Communion remind us to be clear on the place of the sacraments too? Archbishop Glenn Davies is President of EFAC Australia.

One of the great discoveries of Martin Luther 500 years ago was the recognition of the supremacy and authority of Holy Scripture. It was this that undergirded his nailing of 95 Theses to the door of the Castle Church in Wittenberg, exemplified in Thesis 62: ‘The true treasure of the church is the most holy gospel of the glory and grace of God.’ By God’s grace, a fire was lit in continental Europe which critiqued the Roman Church of the day by the touchstone of Scripture, and brought the plain teaching of the Bible into the hands of ordinary Christians in their own language. Justification by faith alone was reclaimed; the priestcraft of Rome was scrutinised; and the need for human intermediaries between God and his people was refuted. In particular, the seven sacraments of the Roman Church were reduced to two (those established by Christ), namely, Baptism and the Lord’s Supper. Our Anglican heritage, under the godly leadership of Thomas Cranmer, followed this Reformation lead.

The visible Church of Christ is a congregation of faithful men [and women], in which the pure Word of God is preached, and the Sacraments be duly administered according to Christ’s ordinance in all those things that of necessity are requisite to the same.(Article XIX)1 

As Evangelicals, we are shaped by the gospel, as the moniker implies. As Anglicans we are also committed to the Reformation principles of our heritage, with the Bible as our authoritative source of doctrine, confessed in the Thirty-nine Articles and given liturgical expression in the Book of Common Prayer.
Yet, whereas ‘word and sacrament’ was a defining feature of the Reformation, it is often the case that many Anglican Evangelicals are more at home with the former than the latter. Perhaps it is my experience of Sydney Diocese that taints my judgment, since many ministers seem to have a less than clear understanding of the importance of the sacraments. For example, Matthew’s Gospel gives us Jesus’ final instructions for the making of new disciples, where administering baptism and teaching Jesus’ commandments are essential ingredients of that commission. Yet if one looks at today’s popular evangelistic tools and gospel outlines, there is no mention of baptism and little mention of keeping Jesus’ commandments. A simple test for us all is, that when we share the gospel with others does it cross our mind to share with them the importance of being baptised or of following Jesus’ commandments? Why is this the case? I fear that we have lost a precious aspect of Jesus’ teaching with regard to evangelism.

It is little appreciated that Jesus’ disciples had been practising water baptism during Jesus’ earthly ministry, which laid the groundwork for the Great Commission. Indeed, the Pharisees heard ‘that Jesus is making and baptising more disciples than John’ (John 4:1). Note the same conjunction of ‘making’ and ‘baptising’ disciples, as we find in Matthew 28. Although the Evangelist is quick to explain that Jesus himself was not the one baptising, as that was undertaken by the Twelve, yet it is incontrovertible that water baptism marked discipleship, as it did for John the Baptist. Hence Peter’s response to the people gathered on the Day of Pentecost makes perfect sense: ‘Repent, and be baptised every one of you.’ Luke‘s record of the early church only confirms the importance of baptism as that which distinguished Christ’s followers from the world.

Our catechism defines a sacrament as ‘an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.’ The sacraments are a sign, a means and a pledge, each established by Christ himself.

As signs, they need to bear some resemblance to that which they signify. Hence, water is used in baptism, as a sign of washing away of sins; bread and wine are used in holy communion, as a sign of feeding on Christ. They signify a reality, although are not to be confused with the reality. In this regard the Reformers were fond of quoting Augustine’s dictum: ‘if sacraments had not some point of real resemblance to the things of which they are sacraments, they would not be sacraments at all.’2

As a means, the sacraments are not bare signs, but effectual signs, as Article XXV declares: "effectual signs of grace and God’s good will towards us, by which he doth work invisibly in us." Philip E. Hughes, my former professor, eloquently expresses it in this way: "But their efficacy is not automatic (ex opere operato); for the external sign by itself is impotent to produce any spiritual effect. Water cannot cleanse, nor bread and wine nourish the soul. The efficacy of the sacrament is indissolubly linked to the word of promise of which it is the sign—not, however, to the word as a mere pronouncement of a formula of consecration, but to the word as a proclamation of the gospel to those who receive the sacrament."3

Thirdly, as a pledge, the Reformers were accustomed not only to speaking of the sacraments as a sign and a means of grace, but also as a pledge of God’s faithfulness. As Article XXV states, the sacraments ‘also strengthen and confirm our Faith in him.’ As the engagement ring is a pledge of a man’s fidelity to his fiancée, thus strengthening the relationship, so the sacraments are a pledge of God’s promise to be faithful to his people.

The Reformers’ embrace of the sacraments of baptism and holy communion were the result of a clear understanding of the teaching of Scripture and a reclaiming of the theology of the early church, which had been obscured by the teachings of the Roman Church.  The conjoined use of ‘word and sacrament’ was based upon the teaching of Scripture, where the sacraments gave visible expression to the word of God. Bishop Jewel captures this thought in these words:"[F]irst he declareth his mercy by his secret purpose to his Word; then he sealeth it and assureth it by his sacraments. In the Word we have his promises: in the sacraments we see them."4

May God give us grace as Evangelical Anglicans, to follow our Saviour’s instructions and echo the Reformers’ teaching as we proclaim Christ through word and sacrament.

1. Article XX of Cranmer’s 42 Articles (1553)
2. Augustine, Epistle XCVIII to Boniface, cited in Cranmer, Works, I.124.
3. P E Hughes, Theology of the English Reformers (London: Hodder & Stoughton, 1965), 194.
4. Jewel, Works, II.1099, cited by Hughes, 197

Thom Bull is the Senior Minister of Ellenbrook Anglican Church, WA

In Luke 11:1-13, Jesus gives his famous teaching on prayer, instructing us in both what we should pray for, and why. The ‘why’ is grounded in the character of God, in vv 5-13. Unlike the friend who will help you out simply to get rid of you, and like a father who knows how to give good gifts to his children (only more so), the heavenly Father is concerned, faithful, generous and kind, and can be relied upon to provide. And because that is who God is, Jesus says: ask, seek, and knock. The Father’s character is such as to guarantee us of our receiving, finding, and having the door opened.
This assurance of the Father’s hearing and answering is, however, closely connected to Jesus’ teaching here on the ‘what’ of prayer. The bold, even extravagant prayer promises of these verses are, it must be remembered, not a blank cheque. Rather, they presuppose and exist in the closest relation to the very specific things for which Jesus has taught his disciples to ask. Of these requests, there are six. The first five come in the Lord’s Prayer, in vv 2-4. Disciples are to ask that the Father’s name would be acknowledged as holy; that his presently contested rule would be fully established on the earth; that their bodily need for food would be met; and that their spiritual need for the forgiveness of past evil and protection from future evil would similarly be provided. The sixth and final request, for the Holy Spirit, is communicated via the promise of v13. These six petitions, then, are those to which the prayer promises attend. Knock on these doors, and God will open them.

Now as a collection of individual petitions, these six requests appear, at first, to be a slightly random, disconnected grab-bag of items—all good things to ask for, to be sure, but not necessarily forming a greater unity. On a second reading, a delightful comprehensiveness may be noticed—these requests marry a centring on God’s glory and fame with the reality of individual need; they stretch from the cosmic, universal and eschatological to the most basic, personal and immediate; they hold together both the physical and the spiritual as spheres of divine concern. And yet, going a third step, an even deeper, unifying relationship is evident amongst these petitions, which can be appreciated by turning to Ezekiel 36:22-32.

Ezekiel 36 comes from the lowest point in the life of Israel. Having persisted in rebellion against the LORD and repeatedly refused his call to repentance, the people have been exiled to Babylon, as the corpse of the kingdom they had once been. But out of the valley of the shadow of death, God promises his people, through his prophet, that a restoration is coming. The New Age, the Age of the Kingdom, dawn, when once again Israel will be the LORD’s people, and he will be their God (v 28). And, as we hear the LORD’s description of what he will do that day, we find that it is extremely suggestive as background to Luke 11. For instance, when the LORD’s rule is re-established, he will summon the grain and make it abundant, and lay no famine on the people (v 29)—they will have their daily bread. He will sprinkle clean water on them, to clean them from their uncleanness and their idolatry (v 25)—their past and present sins will be forgiven. He will take away their stony hearts, give them hearts of flesh, and cause them to walk obediently in his statutes (v 26), transforming them such that they are protected from future temptation and evil. This transformation will be brought about through God’s own Spirit, whom he will put within them (v 27). And the LORD will do all of this, not for Israel’s sake, but for the sake of his own holy name, to vindicate the holiness of his name—that is, to hallow it—before the nations (v 22).

The connections are immediately obvious, and they reveal that the petitions Jesus teaches his disciples to pray in Luke 11 aren’t a set of discrete, disconnected requests. They are, rather, one large unified prayer to God, asking him to do the very thing he has already promised he will do in Ezekiel 36: bring the new age of his Kingdom, with all its blessings, upon a broken, guilty, and hungry world.

And this, in turn, further grounds the assurance Jesus gives of receiving an answer to these requests. It’s not only because God’s character is that of a generous Father; it’s also because to pray Jesus’ prayer is to pray the concrete promises of God, which he will be faithful to fulfil. It is to pray, therefore, beautifully within the divine will; and, for that reason, it can be prayed with certainty of receiving the Father’s ‘Yes’.

General Synod was held in sunny Maroochydore. If you’re going to have to spend five and half days in Synod sessions from 8.30am to 9pm this certainly helped to make it a better experience. On four of the mornings we met in table groups to join in the Daily Office as well as respond to the four Bible Studies delivered by Bishop Michael Stead (Sydney), Dr Matthew Anstey (Adelaide), Dr Dorothy Lee (Melbourne) and Dr John Dunhill (Perth). The group I led was animated and we had wonderful interactions as we engaged with the Scriptures and prayed together. This helped set the tone for the day and was one of the factors as to why I would say it was a good General Synod. The Primate chaired well in his relaxed but clear way.

Synod dealt with a lot of legislation: the Child Safe Canon; Episcopal Standards; The Redress Scheme; screening of volunteer leaders and many other matters. Substantial motions were passed: upholding marriage as currently defined; instructing the Doctrine Commission to produce papers on a range of issues related to human sexuality; giving an apology for domestic violence; investigating and possibly commissioning research on domestic violence in churches; child safety; assisted dying; gender balance on General Synod bodies; and the Reformation.
Matters related to the Royal Commission dominated proceedings. On the one hand Royal Commissioner Robert Fitzgerald commended the Anglican Church on leading the way in establishing comprehensive policies and procedures in relation to Professional Standards. On the other hand the flow-on impact of the National Redress Scheme was sobering to consider. Of the people who have had private sessions with a Commissioner only a third had had previous contact with the institution where the abuse occurred. The Commonwealth will operate the National Redress Scheme. Once an assessment is established with an individual the institution in which the abuse occurred will be invoiced for the cost of the payment to victims plus legal and psychological costs. Given that seven dioceses are currently assessed to be financially unviable, the flow-on impact of this will be massive in those dioceses, but in reality it will be substantial in all dioceses. The consequences of the sins of the past are being visited upon this generation.
Evangelicals had a good General Synod. At my first General Synod in 1994 there were only three diocesan bishops who were evangelical: those of Sydney, Armidale and North West Australia. Today it is a very different scene. All of the clergy and a majority of the laity elected to the Standing Committee as well as the Primatial Election Board were evangelical. Many long-term stalwarts of these boards didn’t seek re-election!
On the Tuesday evening we had 100 people at the EFAC Dinner. Given that the Dioceses of Adelaide and Brisbane had their own dinners this was wonderful response. Bishop Richard Condie gave a rousing address on his new Diocesan Vision. This, in fact, was probably the best speech given at the Synod!
My sense is that the future is going to be very challenging for all dioceses. Some of the structural changes that have been talked about for decades may be forced upon us. That, in itself, may not be a bad thing. God is at work in and through the Anglican Church. There is much to be encouraged about, but massive challenges also lie ahead.

Stephen Hale
Bishop Stephen Hale, Chair of EFAC Australia, judges this year’s General Synod a good one for Evangelicals.

Synod season is over for another year, and I don’t know if you attended one, and I don’t know how you feel it went for you and your fellow members of EFAC, but Stephen Hale gives us the encouraging news of a good General Synod session for evangelicals, and a well-attended, worthwhile EFAC dinner to boot.

We could not let the 500th anniversary of Luther’s Ninety-five Theses pass without one more Reformation-oriented piece, so we kick off the features section this issue with an article by Archbishop Glenn Davies, EFAC President, on the place the Reformers gave to the sacraments of Baptism and the Lord’s Supper.

We move then from the affairs of the church to Christian engagement with the wider society we participate in. Firstly, Penny Taylor relates what it has been like to take a big step into the political arena, and run for public office as a Christian. More than that Penny writes of the valuable ways she found to engage with politicians before plunging into election campaigns.

One ongoing concern for many in our nation is the experience of Indigenous Australians after European arrivals here, and down to the present day. I had a rather wonderful opportunity to visit the Northern Territory with some fellow evangelical Anglicans in June, and I write about my encounter with an Australian experience rather different from my own. I have a go at relating something of what that was like, and I hope it is worth something to others.
In our Bible Study, Thom Bull draws intriguing connections between the Lord’s Prayer and Ezekiel 36, and a clutch of book reviews follows, before Tony Nichols closes the issue with a delighted report on his recent return to Tawau, Borneo for the centenary celebrations of a school and church ministry he worked in fifty years ago. Read and rejoice with Tony to see what God has done there.

If over the summer you fall into reflections over modern parish life—the good and the bad, the new and the old, the flourishing and the failing; buildings, websites, liturgy, staffing structures, small groups, evangelistic endeavours or anything connected to how we do church these days—and if you find yourself moved to write something you think others might benefit from, then take a chance and send it to me. I’d love to see whether it could end up in Essentials soon.

Ben Underwood, Editor
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The “good old days”?

The olden days feature in this issue. Some may wish to label Peter Brain’s article as a product of the “sentimental generation”. John Yates article maybe might be regarded as antiquarian by some.

These articles remind us of the problem of what happens a generation or so after the “good old days”. Or after a big revival. Both Methodism and Pentecostalism can be see as heirs of the eighteenth century revival. Nowadays neither look like the kind of religious communities overseen by Whitfield and Wesley.

We rightly praise God for the remarkable growth of the church in Africa, Asia and South America. But what will sustain the present life of those churches to the grand children and great grandchildren of today’s saints?

Forms continue but hearts change. Ideas and doctrines change slowly, as much under the power of the culture as under the power of the Word and Spirit.

Resilient: Your Invitation to a Jesus-Shaped Life.
Sheridan Voysey, Discovery House, 2015

The art of pairing a wine with a meal is supposedly a relatively recent phenomenon. Historically, local food would be matched with local wine without much room for choice, but the luxuries of modern life have birthed a booming industry in the search of paired perfection and the ultimate dining experience.

I wonder if we do a lot of the same when it comes to pairing the right devotional commentary to Scripture. Does the devotional content enhance the experience of God’s Word? Is it a helpful companion or a distraction? Is the overall result more nourishing or vainly exotic? What is the ultimate Bible dining experience? What a luxury to have so many good books available to us that we can think in this way!

Thankfully with Sheridan Voysey’s devotional book Resilient, it is easy to see that Scripture came first and his reflections flowed secondarily. The book came about because he committed to reading the Sermon on the Mount every day for a month, an experiment that tripled in length, and captivated his journaled thoughts enough to make the ninety short reflections that comprise it.

The book is organised into 6 sections and roughly follows the flow of the Sermon on the Mount: Your Invitation, Your Calling, Your Relationships, Your Practices, Your Choices and Your Resilient Life. In that sense, the clear theme of resilience only climaxes towards the end, just as it does with Jesus’ closing analogy of building a house on the rock. Yet the resilient life is consistently built up every step of the way.

The whole collection is meant to be read slowly. This is a good thing, drawing us back to the Sermon that our wayward hearts love to ignore. The extreme challenge of each individual instruction from Jesus is hard to embrace, let alone to absorb it all at once, so to be guided deliberately through it by Voysey’s awareness of the implications is helpful. This slowing down gives space for new insights into our present context and stops the powerful ethical impact from getting lost in the rush. He raises the challenge of Jesus by helping us see it more clearly.

Far from being a harsh call to a self-reliant holiness of living, the book is full of grace. He writes with a compassion that can only come from someone who knows the transforming work of the gospel and he works hard to make sure the reader doesn’t miss the grand narrative of God’s love. It is the kind of thing that comes from someone who has actually done the hard yards of sustained reflection on the glorious Word of God and the lived experience of a Jesus-shaped life.

Voysey has a knack for sensitively navigating topics that many Christians have strong opinions on. People are very quick to give up on a devotional if it starts to push controversial buttons at whim (I should know, I’ve lost track of how many such books are on my shelf with their unsubtle agendas left unfinished). Voysey writes carefully, respectfully, is informed by good scholarship and acknowledges a variety of Christian experience. Typically this is achieved by leading with a story rather than leading with an assertion and it is an effective strategy that builds trust and respect with the reader.
My main worry about the book is the title. I read it because anything to do with resilience draws my attention these days out of a fascination with the buzzword it has become. The Western cultural narrative seems preoccupied with the silver bullet of resilience as it seeks desperately for anything that will plug the hole of widespread anxiety and fragmentation. There is nothing wrong with the word and what it represents, only that the book deserves to last longer than the buzzword is likely to and I hope it doesn’t detract from the impact it should have once we’ve all jumped on the new flavour of the month.

Both endeavours of pairing wine with food and devotionals with Scripture are notoriously difficult. One might find that they have found the textbook perfect combination only to hear scathing critique from the person sitting next to them. Welcome to subjective taste and personal preferences! Nevertheless, I think this is a satisfying, enlivening and ultimately productive combination. Bon appetit!
Mark Juers, Vic

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