Essentials

Details

Written by: Peter Corney

Impossible People:
Christian Courage and the Struggle for the Soul of Civilization
Os Guinness
IVP, 2016

The theme of this book is the necessity for Christian courage today in the struggle for Western civilisation. The title Impossible People comes from a term used of the reforming 11th-century Benedictine monk Peter Damian, who courageously stood for truth, integrity and the moral standards of the Christian faith at a time in the church was compromised by a culture of corruption among church leaders. Many were involved in immorality, homosexual practice and paedophilia. Simony was rife. Damien was known as incorruptible, unbribable and uncompromising in his opposition. The authorities described him as ‘that impossible monk!’.

Guinness believes that Christians today have to become like Peter Damian, for we have become too complacent and compromised by our culture. He sees this moment as a crisis, a showdown, for the church, particularly the Western church and also for Western culture. What is at stake is the victory or defeat of the long assault on the Jewish and Christian faiths, the two defining faiths of the West. The attack comes from what he calls progressive secularism. This is the push to marginalise or exclude Christianity from the public square of community debate, politics, public policy and legislation. The Christian faith is the particular target because of a resentment of perceived past power over culture, public morals and values.

Guiness describes a number of other forces that are currently arrayed against Christianity. First, nihilism—the loss of a sense of ultimate meaning which in turn leads to a loss of hope and then despair. Contemporary nihilism is partly a product of postmodern relativism about truth and morality. This could lead to a social degeneration where the West collapses from within. The second force is the very opposite of the first—a new secular optimism. This is driven by an over-confidence in our increasing technological mastery and our subsequent ability to create a new world and a new humanity—a world of automation, robotics, artificial intelligence, guided evolution and genetic manipulation. The third of the other threats is the re-emergence of cultural Marxism. Its theory of power as oppression calls for the exercise of power to be resisted and overturned. On this theory, cultural elites hold power and control the masses, not only economically, but culturally. They determine morality, social norms and values. As part of this cultural elite, the church is forcing a certain view of morality and truth on society, so its cultural power must be broken and overturned. The question of power is a recurring theme of this book and Guinness evokes Nietzsche‘s dictum that man’s impetus is ‘the will to power’. This view of power is a key reality in this struggle and only God, through the gospel, can redeem and transform it. Fundamentalist Islam is the fourth force he mentions.

Guiness avows that if these anti-Christian forces prevail, they will return the West to the philosophy, ethics and lifestyle of the first century pagan world that Christianity was born into, and which it originally transformed to become the influential force in developing Western civilisation. ‘We are not simply the guardians of some of the best of the past’, he writes, ‘but pioneers whose task is to stand against the world for the future of the world.’ Guiness poses three great questions, the answers to which he claims will decisively shape the future of the world in the next generation. These are: 1. Will Islam modernise peacefully in the end? 2. What faith or ideology will replace Marxism in China? and 3. Will the Western world recover or completely sever its Christian roots?

The third question is Guiness’s main concern. In the final chapter he invokes Churchill’s WWII appeal to the US to abandon its isolationism and provide the resources England desperately needed to defeat Hitler: ‘Give us the tools to finish the job’, said Churchill. At that time, the US did give the tools, and the Nazis were defeated. The tools Guiness appeals for today’s fight are, first, an understanding that power is a key issue behind many of the forces at play and a lively sense that unless we renew our personal knowledge and experience of God’s spiritual power, we will be ineffective in this struggle no matter how courageous we are. Paul teaches that the gospel ‘is the power of God for the salvation of all who believe’ (Rom 1:7). Second, we need to be alive to the ancestry of the ideas around us. To counter the forces ranged against us we need to understand the ideas that generate them, so that we can confront those presuppositions lying behind the forces producing particular social effects. Third, we need probing cultural analysis. We need the ability not simply to describe and critique the culture we are living in, but also to gauge its impact on us, on our thinking and behaviour. Finally, Guinness suggests that ‘what we need above all in the church today is for each Christian to have a profound personal knowledge and experience of God himself and a deep knowledge of the Scriptures as his authoritative Word. No one and nothing can replace those essentials.’ This is a challenging book and will make a great resource for a small group discussion series. Each chapter ends with questions for discussion and a closing prayer.
Peter Corney, Vic.

Details

Written by: Jeff Hunt

If God, Then What?
Wondering Aloud About Truth, Origins and Redemption
Andrew Wilson
IVP, 2012

In jaunty, full caps font the testimonials on the back cover of If God, Then What? declare it to be ‘a real page-turner’ and ‘powerful, compelling stuff’. You can’t blame the publishers for wanting to talk it up, but I couldn’t help but feel this would be a classic case of overpromising and underdelivering. How on earth would a book on apologetics manage to be ‘dazzingly good’ when dealing with stale, academic topics like epistemology and cosmology? Thankfully, it’s everything the cover boasts and more. The prologue begins: ‘I’ve only been in trouble with the law three times, and each time it has been in America.’ (p. 10). Wilson has a way of story-telling that draws you in and propels you forward. The book feels conversational, but not annoyingly so, since he’s not so much trying to chat to the reader as he is wondering aloud to himself. It’s a refreshing and disarming technique.

For example, in dealing with epistemology (the study of the nature and scope of human knowledge), Wilson doesn’t mention the term, instead he tells an hilarious anecdote about a home intruder that introduces his reflection:

‘A little while back, I was thinking this stuff through, and so I did a thought-experiment to see how it worked in practice, and wrote it all down. The thought-experiment was this: how do I know that I ate cornflakes for breakfast this morning.’

By addressing fundamentalism and epistemology in the first two chapters, If God, Then What? positions the reader simply to be open-minded about what follows as the book tackles topics including the existence of God, the human mind, the ‘problem’ of miracles and the reality of evil and death. Of course, Wilson doesn’t make the journey that joyless; the chapters have titles like ‘Galactic roulette’ and ‘A hornet in the icing’. It’s fun, pleasurable reading that deals with huge topics in a quaint, identifiably British manner. I loved it. Wilson’s writing is easy and accessible but avoids being reductionistic, and he often digresses to discuss objections or present alternative explanations in their best possible light. His arguments therefore feel robust, and reasonable, and not easily dismissed.

Despite all the advantages of Wilson’s method and style, it’s worth considering what the book doesn’t do. While God in his kindness may achieve this, it doesn’t aim to convert anyone. Its more modest goal seems to be to open readers up to the possibility of God and that he might have done something incredible and redeeming for our world. As such, it doesn’t ever appeal to the authority of the Bible or even mention it. In this sense it fails to give readers an encounter with Jesus through God’s word. It’s also true that Wilson’s chatty, thinking-aloud device works better for the philosophical topics in chapter 1-5 than when he turns to the theological topics of sin and redemption. Somehow the truths of the gospel are too specific to just reasonably wonder your way to. Who would imagine the cross and resurrection, for example?

Nevertheless, I think this book fulfils a crucial function in the overall task of sharing the gospel. I found myself thinking of several friends who would not easily agree to read the Bible with me, but who might be willing to read If God, Then What? And if they did, I think they’d be disarmed and confronted, and perhaps moved to consider the possibility of redemption. As an ice-breaker for the sceptical, it’s the best I could imagine. I think it achieves this because it has a real sense of discovery, as if Wilson expects the reader to be changed as they think these topics through. You get a sense of what the book feels like in Wilson’s own summary of the experience in the final chapter:

‘Writing this book has been something of a journey for me, literally as well as metaphorically… I peered into glass cases in Dublin, read academic tomes on first-century history in Oxford and Cambridge, reflected on what was wrong with the world in Zimbabwe, and daydreamed about what a redeemed earth might look like in Samoa, Tuscany and New Zealand’ (pp. 152-3)

You really do end up feeling as though you’ve travelled the world with your friend Andrew and stayed up late having conversations with him about life, the universe and everything. Ultimately, I’d love to introduce my friends to Jesus, but I can see how it could help if they chatted with Andrew first.
Jeff Hunt, WA

Details

Written by: Michelle Underwood

Uncomfortable:
The Awkward and Essential Challenge of Christian Community
Brett McCracken
Crossway, 2017

It’s always Christians who make me want to give up the faith. The dumb, embarrassing things they do. Twee women’s evangelistic craft nights. Still singing songs that should have been left in the 1970s. International Roast as the standard morning tea fare. If you can think of similar experiences and cringe, then this book Uncomfortable by Brett McCracken is for you. I thoroughly enjoyed this book. It is easy to read, gospel focused, culturally astute, biblically faithful, personally challenging and funny. You don’t get that combination very often in a Christian book, let alone a book about church, which is what this is. I was so excited I could barely put it down.

Uncomfortable is one of a wave of books that are trying to help Christians live in a post-Christian world. McCracken sees the answer in committing to your local church, no matter how uncomfortable and challenging that may be. His thesis is that the church is uncomfortable for a reason—it is God’s plan to place us in communities where we do the hard work of ‘doing hard things, embracing hard truths and doing life with hard people for the sake and glory of the One who did the hardest thing’. (p26) Church may be weird, but that’s a good thing. As McCracken says,

‘The Western world doesn’t need a more muddled, confused “I love Jesus but not the church” Christianity made up of a million different opinions and to-each-his-own permutations. Rather, it needs a true, unified, and eloquent witness to the distinctly alternative vision of life that Jesus offers. And this will only come with a renewed commitment to the local church in all of its uncomfortable but life-giving glory.’ (p.37)

Instead of being like the culture around us, this book calls Christians to ‘debunk and destroy the toxic consumerist approach to church’ and be willing to commit to ‘the nearest non-heretical, Bible-believing church where we could grow and serve—and where Jesus is the hero—however uncomfortable it may be.’ (p.25) I think every Christian should read it.

The book starts with an outline of the author’s dream church. I found myself agreeing with every sentence. It went on for pages. I was constructing in my head a brilliant church with fantastic, purpose built spaces, wonderful music (just my taste) and super encouraging Christians connecting well with the local community. And then he explodes this fantasy by saying this is exactly what we cannot be doing. This consumerist mindset has infiltrated the way we approach church and it is poison. If we always approach church through the lens of wishing this or that were different, or longing for a church that ‘gets me’ or ‘meets me where I’m at’ we’ll never commit anywhere (or, Protestants that we are, we’ll just start our own church). But church shouldn’t be about being perfectly understood and met in our comfort zone; it should be about understanding God more, and meeting him where HE is. (p.24) I was soundly rebuked. And hooked.

Each chapter of the book explores an uncomfortable aspect of church, starting with the gospel. He explores the ‘foolishness of the cross’ (1 Corinthians 1:18-23) and how the Christian message has always been offensive to our pride and what we think redemption should look like. He speaks passionately about how ‘Christianity is not about “your best life now”. It’s about following Christ’s example who “came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). It’s about commitment rather than consumerism; finding ways to serve rather than desiring to be served; filling a need rather than finding a niche’ (p.50) It’s a message we all need to be reminded of. He goes onto explore the uncomfortable but essential process of pursuing holiness and not settling for mere authenticity. He talks about the importance of holding onto uncomfortable truths such as a biblical sexual ethic, the reality of hell, the idea that the universe was created ‘and any number of other unfashionable things’. He speaks about uncomfortable Christ-like love that doesn’t just look like the passivity of niceness or tolerance. He has chapters on uncomfortable mission, uncomfortable people, uncomfortable diversity, uncomfortable worship, uncomfortable authority and uncomfortable unity. All these chapters support his idea that ‘the church that will change your life is the one that challenges you to grow rather than affirms you as you are. The church that will change the world is the one that provides a refreshing alternative to, rather than an uncritical affirmation of, the way things are’ (p.188). Indeed.

There are so many funny lines in this book. ‘Every time we sing the praise chorus refrain for the SIXTY-SEVENTH TIME as if in the Hillsong equivalent of Groundhog Day…’ (p.191) made me choke with laughter until my coffee was pouring out of my nose. It’s the delight of the self-depreciating in-joke that only Christians can appreciate (without being mean, crude or sarcastic) that makes the book so enjoyable to read.

One chapter which made me rather uncomfortable was his chapter on the Holy Spirit, ‘the Uncomfortable Comforter’. He challenges ‘charismatic-skeptics’ (such as myself) to see that ‘the unpredictable and often uncomfortable work of the Comforter need not be feared or avoided’. (p.96). What he thinks this work of the Comforter consists of though, is the problem. But I weirdly quite enjoyed the uncomfortable experience of reading this chapter, as it did what I presume McCracken wanted me to do – to be challenged, to go back to the Bible, think hard and wrestle and pray. I was living out the thesis of the book while reading it. Read the book and see what you think.

The conclusion is hopeful, beautiful and inspiring. He encourages Christians to see that to live the uncomfortable life together for the sake of Christ is worth it in the end:

‘We are, mysteriously, part of a cosmic plan God has eternally known. And we have an eternal inheritance. The discomfort we endure in this life as a peculiar people will be a blip in the timeline of our infinite history. We will at last be the perfect church we presently long for; the unblemished bride at an unimaginable wedding feast. The dream will be real.’ (p.191)
Michelle Underwood, WA

Details

Written by: Anthony Nichols

The Bible in Australia
A Cultural History
Meredith Lake
University of NSW Press, 2018.

Meredith Lake has provided a fascinating and authoritative account of how the Bible, in the hands of preachers, immigrants, suffragists, unionists, politicians, writers, artists and indigenous Australians, has played a contested but highly significant role in the nation’s history. Her opening allusion to the Bra Boy’s tattoo arrests the reader and illustrates how, in twenty-first century Australia, the Bible still ‘floats in fragments across the surface of the popular consciousness’. She then retraces the ebb and flow of Australian culture: the arrival of the First Fleet and the tragic encounter with indigenous people; Federation and the ascendancy of civic Protestant nationalism and White Australia; the 1950s—presided over by Prime Minister Robert Menzies, for whom the Bible defined the Australian people. This culminated in the remarkable 1959 Billy Graham Crusade’s interdenominational meetings attended by over three million people, while a broader radio audience heard his trademark ‘The Bible says’.

However, the cultural revolution of the sixties was reflected in the media landscape, public schools, and growing multi-culturalism. Television soon eclipsed reading as a leisure activity. Church decline, especially in the British-origin Protestant denominations, accelerated shrinking Biblical literacy. Roman Catholic numbers, however, boosted by immigration, have been more stable and now comprise the largest Christian denomination. New migrant groups such as Korean and Chinese, have bucked the trend of declining church affiliation. Pentecostal churches, led by Hillsong, attract a younger generation and have planted over a thousand congregations. Nevertheless, survey comparisons suggest that the proportion of regular Bible readers has dropped by more than 75% since the sixties.

Biblical literacy is also seen to have plunged because Bible reading has disappeared from radio and from public schools. NSW schools are the exception. Lake does not attempt to analyse possible reasons (In fact she seems studiously to avoid any mention of the Diocese of Sydney or Moore College). She does make the telling comment that in the same-sex marriage postal survey debates, the Australian Christian Lobby preferred the terminology of rights and values rather than the language of the Bible.

The book’s attention to the plight of Indigenous Australia is comprehensive, drawing heavily, but not exclusively, on John Harris’ magisterial One Blood. One question not addressed is: Why were colonial relationships with Aboriginal peoples so disastrous, given the different story in the case of Maori and Pacific Islander peoples?

One lesson this reader did learn is that the Bible played a key role in nourishing the cause of Federation—an achievement which now we do not even commemorate, but which was by no means a foregone conclusion. Both before and after 1901, the Bible was cited profusely in debates by both believers and non-believers. In Lake’s words, ‘The Bible stretched like a canopy above the forest of Federal feeling’.

In summary, Lake argues convincingly that, while current levels of Biblical literacy are at an all-time low, the Bible has a powerful history in Australia. ‘In various cultural and theological guises, it has informed efforts to educate the young, to extend the franchise, to meet the challenges of poverty. It has been applied to the formation of trade unions, schools and charities, as well as all manner of religious institutions. In the hands of indigenous Christians, the Bible has nourished movements for justice, for land rights, and for recognition and reconciliation’ (p.365).
Anthony H. Nichols, WA.

Details

Written by: Peter Brain

Bishop Peter Brain ministers in Perth, WA and beyond.

Yet I hold this against you: You have forsaken your first love. Remember the height from which you have fallen! Repent and do the things you did at first.’ Revelation 2:4-5

In this thematic study I hope we can reflect on these awful, and unexpected words of rebuke from our Risen Lord. There are a number of contexts that we need to conside. These include: first, our Lord’s words from Matthew 24:9-14 (around 50 years earlier) with his general warning that in the last days ‘because of the increase of wickedness, the love of most will grow cold’; second, the privileged place the Ephesian church enjoyed in God’s economy, with Paul’s longest settled ministry, the remarkable public bonfire of repentance, the elder’s seaside retreat, the presence during the next 40 years of pastors like Timothy, the apostle John, Priscilla and Aquila, Tychicus and its strategic place amongst the churches in the surrounding region. (Acts 19, 20:17-38, 2 Tim 4:12-22, Rev.2-3); third, the letter we call Ephesians, with its rich teaching about God’s grace and warm-hearted encouragement to continue their sacrificial love to others, not to mention Paul’s prayers for their love to blossom, reminds us of their rich heritage.

Revelation 2:1-7 must be taken to heart if we are to be kept from a similar rebuke. The Ephesians were commended for all the things we labour and give our lives to in local church ministry. Their persevering hard work attracted our Lord’s praise but so too their distaste for unapostolic false teaching and conduct, not once, but twice (2:2,6). Furthermore they had not grown weary in their endurance (3). They were the kind of disciples we who claim to be apostolic, evangelical and faithful to our Lord aspire to be. These contexts help us understand the surprise it must have been to hear our Lord’s rebuke when read out to their church in Ephesus, not to mention the other six churches, who had no doubt benefited from and looked up to this larger church.
Since none of us wants to hear a word of rebuke from our Lord, I want to pose a few suggestive questions as to what this forsaken first love might look like and offer some passages, mainly from Ephesians, that taken to heart could keep us from hearing this devastating word when we face our Risen Lord. Could it have come because a subtle shift over the years had seen privilege move through responsible service into pride? Reputation (Rev.3:1) as with flattery (Ps.12:2-3; Prov.28:23) is not always easy for sons of Adam and daughters of Eve to handle. These passages may help: Eph.2:8-10; 4:7,8,11,12,13.

Might the cut and thrust of calling out departures from apostolic teaching and conduct become an end in itself, causing us to love the exercise of rebuke and correction more than love for our Lord and the restoration of the errant? We lose our first love of seeing sinners established in Christ. Passages to consider: our Lord’s pattern (2:5), Paul’s example (2 Tim.2:22-26) and Eph.4:15; 2:1-5; Matt.5:43-48 and 11:28.

Could our desire not to rebuke for fear of losing friends mean that we love the praise of people more than that of God? Our Lord’s rebuke gave his brothers and sisters opportunity to repent. Loving God and others must keep these two in tension. Passages to consider alongside the previous verses include: Eph. 5:3-14; 2 Tim. 3:1-5; Matt. 11:29-30.

Can our desire to work hard and persevere as faithful church members leach out of us the love we once had? The disappointments of church life can sour us and easily cause us to settle back expecting to be served rather than serve. When disappointment morphs into bitterness or resentment to others or to God we have entered fatal territory. How can this drift be addressed? How do these passages remind you of your first love in for what God has done for us individually and collectively? Eph. 1:1-2; 1:3-14; 1:15-23. Is God’s love to terminate on us? Ponder: Eph.4:1-16; 4:20-5:2 and 5:15-21.
Strengths can easily become weaknesses. A church that has enough people like us puts us in grave danger. What we think is loving may be self-indulgence. We no longer go out of our way to sacrificially love those who might not reciprocate. Is this dangerous territory? Ponder: 1 Cor. 11:17-34; 12:31-13:13.

Discipleship and controversies, like the one we are facing within our denomination, challenge us not only to be faithful to God and his revealed Word written, but to grow in love, both to God and the people we are part of, not to mention those whom we are to exhort and evangelise. Revelation 2:4-5 remind us how easy it is forsake this love even in the interests of Christlike discipleship, and of our Lord’s desire that we grow in and maintain this love until he returns. Two couplets from Ephesians may help keep our love alive. These are the exhortations about the Holy Spirit in 4:30 and 5:18, which are congregational in context but individual in our responsibility to pursue (1:14-15; 2:22). Add the example of Paul’s thanksgiving prayer for others and exhortation to continually grasp God’s extraordinary love to us in Christ (1:15-19 and 3:14-21).

Is it possible that our reading of the Bible in order to persuade others to remain committed to apostolic doctrine and conduct may replace our personal Bible reading primarily to nurture our fellowship with and love of our Father, Saviour and Spirit, where we gladly welcome their nourishment and correction for us as adopted children? Nothing is so necessary for our growth in love than hearing God speak to us, whereas nothing as potentially fatal as reading Scripture for the purpose of applying it to others. What is described so wonderfully, as the sword of the Spirit (Eph.6:17-20) can focus on the sword to correct others, rather than the Spirit’s way of growing our love for God and others (Rev. 3:20, Col. 3:14-17).

We are most at risk of forsaking our first love when we think; ‘it couldn’t happen to me or to our church or group’. To be forewarned by our Lord in the gospel and Revelation 2:4 rebuke, are a reminder of his deep love for us. In both it is clearly for our good, since he understands not only our human frailty but the pressures of decided discipleship from the world, the flesh, the devil and the church. His call to the Ephesians to repent, to ‘remember the height from which they had fallen and to do the works they did at first’, show us that his rebukes are always designed to restore us. His call to repent, by remembering and doing again what they did when they were first caught up in the experience of his love in Christ hold the key to our growth in love. The following practices have helped me in this challenge. I share them with the prayer that they may be of help to you.

Recalling simple (yet profound) truths through singing songs like Jesus loves me this I know for the Bible tells me so, or Wide, wide as the ocean, or Here is love vast as the ocean, or, How deep the Father’s love for us. Ponder: Psalm 100; Mark 14:26; Acts 16:25, Eph. 5:18-21, Rev. 4:8, 10-11, 5:8-10. Congregational hymn singing is like the hump on the camel; stored up praise to sustain us in dry times! And if this seems childish, see Luke 10:21, 18:16.

Looking for every opportunity of thanking God when we are recipients of his love, whether from his promises, provision, providences or people. Passages worth pondering: Psalms 95:2-4,100:4-5, 103:8-14, 119:67-72; 103-105. We are far more likely to love God and others when we are habitually grateful to God and one-another. Consider: Luke 17:11-19, Eph.1:15-17, Col.3:15-17, 1Thess.5:16-18, Heb.12:28-29, Rom.1:21.

Sharing in the Lord’s Supper gives us opportunity to remember and rejoice in God’s love for us. Ponder the joys of looking back to our Lord’s deep love displayed on the cross, of looking around thanking God for our brothers and sisters saved by the same grace of God we have received, of looking upwards reflecting on our loving and sympathetic High Priest and looking forward to the glorious Day of our Lord’s vindication which we will share. We are more likely to go out of our way to sacrificially love our brothers and sisters when we intentionally thank God for them around his table.

Being attentive to Bible passages that bring before us both the grandeur and obligations of God’s love are most helpful. Here are seven sets of verses that keep on encouraging and challenging me: Set 1—Matt.5:43-46; 20:28; 22:37-39; 25:31-46. Set 2—John 3:16; 13:34-35; 14:15-21; 14:23-27; 15:9-17; 19:25-27; 21:15-19. Set 3—Romans 5:1-8; 8:28-39; 12:9-13; 13:8-10. Set 4—1 John 2:3-6; 3:1-3; 3:11-20; 4:7-21. Set 5—1 Thess.1:2-5; 3:6; 3:12; 4:9-10. Set 6—1 Peter 1:22-2:3; 4:7-11; 2 Peter 1:3-11. Set 7—1 Tim. 1:12-17; 6:6-11; 6:17-19; 2 Tim. 1:7; 1:13-14; 3:1-5.

Our son’s athletic coach reminded them that “practice makes permanent, not perfect. Only perfect practice makes perfect!” If we fail to consider how we can stir up one-another to love and good deeds or are cool toward God, we don’t get better at doing it. We get worse. Coolness, selective discipleship, sullenness and carelessness easily take over from zeal, warmth, servant hearted thoughtfulness and initiative. The older I get, the harder it is for me to think more of others needs above my own. This study is for me and I trust may be of help to you. The best way not to forsake our first love is to do the opposite, actively to cherish both God and others. I Thess. 3:12 makes this plain: ‘May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.’ Overflowing love is the only sure way for our love to increase. This should not surprise us since this is the kind of love that God has lavished on us (Eph. 1:8, 1 John 3:1).

Details

Written by: Richard Condie

Bishop Richard Condie has had since March 2016 to find his bearings in the Diocese of Tasmania, and to take up the challenges of episopacy. This article is adapted from an address he gave at the 2017 General Synod EFAC Dinner, where Richard offered an account of his joint endeavours in collaboration with his clergy and people.

In June 2017 the Diocese of Tasmania launched a new vision for our future ministry together, but it would be a mistake to think that this was a new beginning. It is rather the fruit of a longer journey that began back in 2000, when Bishop John Harrower was appointed Bishop of Tasmania. He had a vision for ‘every Tasmanian committed to Jesus Christ’’, and declared the diocese to be ‘the Missionary Diocese of Tasmania’, with every Anglican challenged to live as ‘a missionary disciple’. He brought in a new era with new patterns of Christian community, an expectation of missional leadership, a stated aim to be willing to take risks for the gospel, a missional ecclesiology, and a deep culture of permission giving. The mood in the diocese moved from ‘no’ to ‘yes’; from what was, to what could be; and from maintenance to mission. It was a time of huge change in the make-up of the clergy and in the embracing of lay ministry. John also cleared up the mess of historic child sexual abuse and internal dysfunction. He really brought in a new season of health and vitality. I can recommend following a bishop who is a missionary! Perhaps we could make bishops out of more returned CMS Missionaries to go and sort out the dioceses of Australia. So, fast forward from 2000 to 2016, and the diocese was ready again for a new phase, open to new leadership. I have never been in a place so open to being led, so appreciative of direction, and so receptive to ministry. All of which I put down to these foundations which had been laid.

Read more: A Tassie Update