What it is to be a Woman

It is tipping down to the water's edge in three-quarter pants, heels and handbag, peering around a moment then retreating, bound by body and dress. It is riding your bike with bravado, and yet not as a man or a neuter. It is the confidence of shapely dress and beguiling dance. It is the weaker sex, even in its great fortitude. It is the grief of women. It is interest in people and it is sisterhood. It is sensitivity and thought and vulnerability. It has a grace, even when ugly and clumsy. It has a beauty. And a softness, though this last is sometimes obscured by hard cares.

What it is to be Wealthy

It is to make use of the money you have, just as you would do if you were middling or poor. To spend large sums of money on socially acceptable ends, buying a car or building a house. It is to gather, or better to grow up with, friends with similar means. To visit each other's homes and give praise for work and creativity. To feel troubled and powerless at poverty and trouble. To make a good community with your neighbours, family and friends and to be glad of that. To get on with life and not notice what you've become.

The Beatitudes

I'm spending this last week before Christmas reviewing the year. I started with my character and have got no further than the most excellent beatitudes. It's my hope that my reflections below will help you, my dear readers, learn more of this part of Matthew 5 or that you will realise your own cause for repentence or praise. In addition, I would value anyone's thoughts on my character, especially if I'm way off the mark. Commenting on this blog or sending me an email (or speaking in person!?) would be appropriate.

Matthew 5:3-10

Am I poor in spirit?

I'm not sure what this means. It might mean being tired or weak or inadequate or morally bankrupt. I have seen myself like this and I have learned that I am never much more than this.

I still need to learn that even when life is good and I'm feeling fine, I continue to be inadequate, weak and sinful and that any gifts and strength and good humour I have come from God.

If I am poor in spirit, then mine is the kingdom of heaven! This because I rely not on myself, but on God. This humility is so good and right that it 'earns' the kingdom.

Do I mourn?

Yes. If I mourn, then I will be comforted. Is this really a blessing? Yes, for I am comforted by God. It is he who is attentive, who gives me relief, peace, security, hope and he who surrounds me with caring friends. I know his love. Of course I would much prefer to experience all this without mourning, but that is not the way it has been. And while the mourning is no less awful, I am truly glad of the comfort I have received.

Am I meek?

Sometimes. I have realised how crucial meekness and humility are. Only a person who is meek will rely on their Lord and will be happy to learn from him and be changed by him. From this, all the other good parts of a person's character can grow. I want to be meek because it is right. I want to be meek because there is security in it, in putting my trust in my good God.

I need to learn to be meek when I don't understand or when I hate what is happening in my life. I need to learn to be meek when I am using the talents God has given me.

If I am meek I will inherit the earth! If I am poor in spirit and meek, I will gain the kingdom of heaven and the earth! These seemingly pathetic, effortless traits will be revealed as righteous and glorious.

Do I hunger and thirst for righteousness?

Yes, but not with my whole heart. I hunger and thirst for righteousness because I want to please God. And because I have seen that righteousness is glorious, that man has greatest dignity and nobility when he is steadfastly good. I want to be one of those people that others look up to and respect. I want to bring honour and not dishonour to my God.

I need to learn to seek righteousness not only with resolve but with passion.

If I hunger and thirst for righteousness, then I will be filled. I know this is true. God has answered my good prayers and I am becoming the person I asked to be. And this not only in my actions, but also in my heart and thoughts. I'm far from full, but I'm filling up!

Am I merciful?

Sometimes. I am becoming more merciful. I am at least remembering that I should be merciful and I sometimes pray for this. Being merciful has grown a bit easier as I have become more humble and meek.

But I have a long way to go. I need to learn to pray more fervently to be merciful. I need to learn the discipline of avoiding judging or retaliating and of pursuing mercy.

If I am merciful, then I will be shown mercy. This is a blessing indeed, and one that secured my salvation when I was never merciful. I have since been shown still more mercy by God and by others and it has been a cause of great relief and humble gratitude.

Am I pure in heart?

More so each day. My heart has grown more pure in the rightness of its emotions and desires and inclinations. Any actions that have changed for the better have stemmed from a change in my heart, from my growing love for God and people. Only with a change in heart is such change in behaviour really possible and genuine. Only a mighty God can change a person's heart.

And yet my heart keeps all sorts of pride and nastiness. Often small things, but no less ugly for their size. And it keeps its wrong tendencies and temptations and defences. All is not well.

If I am pure in heart, I will see God. Wow. When I am in heaven, pure in heart, I will see him face to face. And even now, as my heart grows more pure, I know and understand him better and I grow closer to him. I begin to see him, and he is wonderful.

Am I a peacemaker?

Sometimes. I am sometimes able to be calm and to see, and perhaps address, the cause of another's anger.

I need to learn to do this even when I get emotional, when my buttons are pushed. I need to learn to treasure harmony.

If I am a peacemaker, I will be called a son of God. Wow. This is the esteem in which God holds peace and peacemakers. This is how his own mercy and forbearance are shown to be glorious.

Am I persecuted because of righteousness?

Sometimes. My friends and family do not always understand my priorities and perspectives. They believe I am being foolish or harsh or irresponsible when I am trying to be good.

And yet they never abandon me and they support me. And sometimes they are critical because they can see my evil more clearly than I.

If I am persecuted because of righteousness, then mine is the kingdom of heaven. I prove myself worthy of the crown when I stay righteous whatever the consequences or the situation, just as the prophets did. We should look forward gladly to our great reward in heaven.

In All Circumstances

“Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.

'He committed no sin,

and no deceit was found in his mouth.'

When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.” 1 Peter 2:18-25

This is godliness – to love Christ so dearly and follow him so closely that though it may be hard work it is never forced. To have no need to ready myself to be particularly Christ-like in a particular situation, but to step out with him into all of life. And when I am confronted by unjust cruelty I should . . . hurt and I should . . . bear up.* Even as Christ did, out of his great love and mercy.

In my hurt I am unlikely to manage anything more than bearing up silently and avoiding unkindness. I will probably need to close myself off until my hurt passes. I may need to escape the situation rather than sticking around having to interact – which is likely to end badly. All this may be interpreted as unkindness, but better this than what will come out if I open my mouth.

It is appropriate to be hurt, but my thoughts or emotions may also grow sinful. I may become bitter or angry. As fiercely as I keep my mouth shut, I need to ask God to change me.

In some circumstances, the hurt will never pass. But if I am blessed by my hurt easing, then I keep on living as Christ. I should use my renewed energy and peace of mind/heart to forgive, to be appreciative, joyful, open and kind. I should treat the person as if they never hurt me and as if they will never hurt me again. I will leave myself open to cruelty, for I am more concerned about caring for the other person than about looking after myself. I rest safe in the knowledge that my God loves me and has an eternal home for me. I know he will sustain and comfort me as I faithfully follow him in this world.

So the solution, as always, is to grow in our love for our Lord and our desire to please him. And, as always, we cannot do this alone, but only with God's great comfort and help. He knows how much I need it.

*We should bear up in circumstances similar to that of the slave/master described by Peter. However it is good to protect/defend yourself or others in dangerous situations – for example, where there is domestic violence. And in any situation it may be good to make use of the laws and legal system we have been given today.

Faith at Work

At the time I became a Christian I was working as a Speech Therapist. The main impact my faith had on my work was that I tried to be reliable and kind to my workmates, and caring and compassionate to my clients. I tried to share my faith with others, but was frustrated by the lack of opportunities to do this, or to talk about anything serious at all.

I was actually finding my job very difficult at this time. My fiance and I had broken up a few months earlier and I was a bit depressed at work. I found it hard to rouse myself to do anything other than see clients. I found it hard to do paperwork or make phonecalls. But I just kept going, neglecting these parts of my job.

This reached the point where I was afraid I had contributed to someone's death. Thankfully this turned out not to be the case. It was at this point that I finally decided to act in accordance with my beliefs that Christians are sinful, yet forgiven and that we should take responsibility for our actions. I didn't want to be a hypocrite. I didn't want my Christian family to think I was a good and kind person when I was secretly ugly inside. So I went to my boss and admitted and apologised for what I had done.

Since that time I've continued to mature in my faith. I would like to think that if a similar situation arose, I would care so much for my clients and for doing a good job and so little for approval from others, that I would seek help early on.

I think that work can be dangerous and disheartening because we either do not see or we forget God in it. This is harder to do in my current work as a church apprentice – but it is still possible for me to get caught up in organising things and passing on biblical knowledge. I run the risk of regarding God as an idea, rather than having an ongoing relationship with him.

Forgetting God is particularly easy to do when work is busy or stressful or difficult. At these times, it is very easy for Christianity to become something extra, something you engage in when you have time or energy. This is probably why I didn't act in a loving or responsible way when I was having trouble at work – although my faith was important, it was an extra, not the starting point for how I look at everything, each day.

When things are busy or stressful or difficult, God does not disappear. He is still the true God who asks for our praise and obedience. Rather than forgetting about him, we need to pray and ask for his help in doing our job well and loving the people we work with, whatever the situation.

Writing My Job Description

It has taken me ten months to work out what my job is about. I've been told that's part of the job! I'm particularly interested in feedback from past and present church workers or apprentices.

A church worker is a leader. Their exact role will change according to the gifts God has given them, but they will always be involved in leading the church. So an apprentice church worker is learning to be a leader.

Christian leadership involves three things – setting a good example by godly character and conduct, teaching and serving others. In theory, Christian leadership should look the same whether it is full or part time – quantity being the only difference. In practice, however, spending all your working hours on one thing can change the quality of your work, or the type of work you are able to do. It can also change other people's perception and expectation of your role.

The first priority for a church apprentice is to grow in righteousness, humility and love – to set a good example to Christians and to promote the gospel to non-Christians. This is done by growing in your relationship with God. It calls for time reading and meditating on God's word; time praying; reading Christian books; examining yourself and thinking about how God's word applies to your life. This is often work observed by no-one but God.

Teaching others can be done through preaching; studying the bible or Christian books with individuals or in bible study groups; discussing life as a Christian with others or taking Sunday School. It involves training people to serve Christ using the gifts they have been given. As a church worker you also teach non-Christians about your faith when you have philosophical discussions, when you comment on the Christian perspective during everyday conversations and when you participate in events tailored for non-Christians.

Serving others is a distinctive feature of Christian leadership. It is hard to describe because it can involve anything to help an individual or a group. It can involve practical help; overseeing, reflecting on and participating in church programmes, structures, events and people; friendship and thinking about and getting involved with the community. It always involves praying for others. Church workers serve both their Christian family and the non-Christian people they know.

And all this is done in light of eternity.

Going to a Church for the First Time: The Gospel Assumed

It has been said that the first generation believes the gospel, the second assumes the gospel, the third forgets and the fourth denies. I recently visited a church where the people were caring and the gospel was assumed. This is how I remember the church I grew up in, although I might not have been paying proper attention, listening instead with a rebellious, hard heart.

When the gospel is assumed, the explicit and demonstrated teaching of the church focuses primarily on people's response. We are taught that God is awesome and good and that he loves us, but we are not told how we know this is true. We are told we can have a relationship with God, but we are not taught how or why this relationship is possible, or what part we have to play. The emphasis is on us loving and praising God. This is not wrong, but it is incomplete. It would be so easy to explain the how and why that is the gospel - that creates the possibility of and reason for our response. The heartbreaking thing is that if this is not explained, we may fail to know God at all and certainly not in his fullness. As a consequence, praise and love becomes forced or misguided. We don't understand what Jesus has saved us from or to, and we don't know the surety of our forgiveness and of our eternal life. We don't know the reason God the Father sent his Son, in our past, for our future – for his glory. This knowledge should be at the centre of all we know.

When the gospel is assumed, we also fail to be taught how to find this knowledge. This too is a tragedy because we end up praising a God each Sunday that we never hear from or speak to for the rest of the week. We forget that we must first approach him in repentance and faith. We forget that because of the gospel, God will continue the work he has begun in us. We forget that for this to happen, we need to get to know him by reading his Word. And we forget that our growth also depends on our praying to him, sharing our lives with him and depending on the God who has shown himself to be dependable. These actions should be the fabric of our lives.

As a result of all this we lose the reason and the courage to kneel in repentance before the cross; we lose the assurance of our forgiveness; we lose reliance on the Holy Spirit's sanctifying work in us; we lose hope in the bright future that eclipses this sorry world and we lose the desire to do all things only for God's glory. Instead, Christianity is reduced to experiencing God now, like so many other religions and spiritualities.

There is nothing wrong with experiencing God now, but this experience is only gained when Christianity is rightly understood and lived. In true Christianity, God's decisive work in our world in the past and his promise of a future teaches us how to come into relationship with him and gives us great joy now. As we learn more about his unchanging character and his work, we know him better, we love him more and we experience his love for us. Knowing God, we end up with nothing but heartfelt praise and love for him.

The Aftermath of Postmodernism: Privacy, Harmony, Control and Integrity

We no longer know what is true and we no longer believe it is possible to find out. Yet we continue to believe – only now we keep our beliefs private. Having lost the answers, we know that asking questions will only lead to conflict that can never be resolved. This desire for beliefs to stay safe and unquestioned has become, not just an individual defense mechanism, but normal practice.

And so our regard and search for truth has been replaced with our love of harmony. Harmony is only possible when conversation remains superficial. In losing permission to think deeply, to generalise and wonder, we have become stupid.

We have also turned to things over which we still have some control. We value 'making the most of life'. We are still realistic enough to acknowledge and love the underdog who makes the best of things despite difficult circumstances. (Particularly when they do so cheerfully – affirming our hope that life can still be enjoyed even when things are shit.) We value our family. We value our community. (That is, the community that we chose to be a part of, the community that is consistent with our truth.) We validate, and sometimes act on, big issues when they are concrete – the environment, the treatment of refugees.

And we do still continue our search for truth, only more narrowly now. We look to the fruits that come out of belief. To lives of integrity, where beliefs are followed through into good action. This is the one gauge of truth we have left.

What I Have Learned from Suffering

• The value of not being intense.

  I used to listen attentively and intensely when I was talking with someone, thinking of probing, caring questions to ask. When I began suffering I no longer had the energy to sustain this. Instead I have learned to value and enjoy people's company – even when no words are spoken. I have learned to let others listen to me. I have realised that my conversations are within God's control, and that he will guide them in a serious direction if it is his will.

• The importance of being determined to suffer in a godly way.

  I have seen this time as the ultimate test of my faith, of whether I truly desire to please and bring honour to my Lord. With this in mind, I have persevered in doing good and seeking God's help when I am weak or tempted.

• That God answers good, faithful prayers.

  I have prayed for many things. I have prayed for my circumstances to change and they have not. I have prayed for my character to improve and it has. I have prayed for things like calmness, strength to do my work, openness with others, humility. My suffering has been such that it was a matter of either maturing quickly or else responding sinfully. Had I not suffered I might not have prayed for these things, or least not so fervently.

• That you can be content and secure in God's love and protection, even when all else is pain.

  Even when I have suffered greatly, on the verge of despair, I have never quite despaired and I have never lost or doubted God's love. He is always present.

• That even when circumstances are awful and there's no hope for improvement, God's love is sufficient.

  I can see that this is true, but I am only beginning to learn it. I trust that as I know him better, this will be made obvious.

• That God can deal with the deepest pain, anger or disappointment.

  It is right for me to be open with him about everything, rather than 'dealing with it' myself. He may not deal with it straight away, but in his good time, he does.

• That grief ages you and wears your body out much quicker than time.

• That God gives you friends to support you, just when you need them.

  I have been so blessed by people's concern and encouragement.

• That persevering is what you do long after you already thought you were.

  Suffering can keep on unbated for a surprisingly long time. I have felt like I've been doing this for ages and that soon something must change. The point when you realise it's going to continue on as before, is when perseverance really kicks in. That weary point is when you really need God's help if you are to persevere.

• That when I am weak God is strong. One of my prayers that has been answered again and again is that I will be able to be kind and loving towards others. It has truly been a small miracle that when I have been very weak and sorrowing, I have continued to have a lot of my heart to give the people around me. I really have felt like this weak, helpless creature leaning on God and passing on his great love.
• The value of humility. In my suffering I have seen my weak, pitiful state and have learned that it is posturing to ever think I am more than this (though I am made in God's image . . . yet am much less than he). It is a great relief to be made honest before God and a great comfort to be loved by him. I want to doggedly pursue humility, though I tremble at the hardship I may find.
  

Changing Jobs

I wrote this article for a Speech Therapy journal.

After working as a Speech Pathologist for six years (mainly in adult rehab), I began a two year apprenticeship with my church at the start of this year. My decision to quit Speech Pathology was an easy one logically and a hard one emotionally. I originally trained as a Speech Pathologist (at La Trobe University) because I wanted to help disadvantaged people in a meaningful way. Since graduation I had been slowly gaining the experience necessary to work in poor countries. But things got complicated when I became a Christian at the start of 2004. I realised that doing 'Christian work' was as valid as doing 'secular work'. I saw that the skills I used as a Speech Pathologist could also be used to teach the bible and to mentor others in their walk with God. And so I changed tack and decided instead to do the church apprenticeship.

It wasn't quite that simple though. I knew the apprenticeship was a good idea, but I went into it feeling guilty for abandoning my clients. I would be leaving them without a service until a new Speechie could be recruited. This was a real test of whether I really did believe in a God who cares for the wellbeing of peoples' bodies and souls. My workmates were surprisingly supportive of me heading in this new direction and leaving them without a Speech Pathology service. I think they just wanted me to pursue whatever I was best suited to - which was lovely of them. But I did wonder if they were just being polite and if they actually thought it was selfish to be doing spiritual things when clients needed help. It was a question I had to ask myself. After some thought I came to the conclusion that, as a Christian, I believe that the spiritual is ultimately more important than the physical – and so if I had the ability, opportunity and desire to do church work, then I should do it. I do believe that the state of people's hearts is more important than the state of their bodies, and so it's an honour to play my part in leading people to have their hearts forgiven and renewed by Jesus and to help them get to know him better and grow more like him each day!

But this still wasn't a holey satisfying answer. In reading the bible, I saw that God does care about our bodies as well as our souls. And that, being God, he has the power to act in our everyday lives. So I was finally able to take the step from speech to church work with genuine trust that God did care about and would look after the clients I was leaving behind.

With all that behind me, I ventured out into the world of the church! So what do I do in my new job? I spend a fair amount of time each week meeting up with other women that go to my church. We study the bible and pray together, and chat about how to approach life as a Christian and about how things are going. I also regularly read the bible and pray by myself. Some of this work is similar to Speech Pathology – guiding discussion; answering questions; explaining complex ideas simply; listening; being supportive and encouraging. I also help lead a Sunday School and make particular use of my Speech Pathology skills in this context. I have to have a good understanding of the passage I am teaching and I have to identify the logical flow of the passage, break it into sections and identify themes. I then need to determine what level the kids are at – how much information they can take in and the complexity of ideas they can understand. I may need to access or develop teaching resources. When I am teaching the children I need to explain things simply, possibly limiting sentence length and number of ideas conveyed. I need to have the flexibility to answer questions and to change tack if the passage proves very easy or very difficult to understand. And finally I need to show them practical application of knowledge about God – how it affects their life and how they should respond. We may discuss situations they've been in and how they acted. We may discuss how God would like them to act and ask for his help to do this. I see many similarities between all this and the therapy I have conducted for adults with aphasia or for students with language difficulties.

There are also significant differences however. We talk about or to God. We examine and discuss motives and purposes. We consider how to behave. We recognise and praise God for his goodness and we ask him for forgiveness and assistance.

My job also involves serving the church in practical ways – reading the bible out in the Sunday service; doing the washing up; organising newcomer's nights; helping a friend clean their house; going for a walk with someone who's upset. This is all quite unlike my Speech Pathology work, except perhaps for the flexibility and creativity you need to exercise when tailoring therapy to individuals.

So what are my future plans? At this stage I'm not sure. I might continue on in this line of work, but I may also return to Speech Pathology. I'd like to think that if I did, my time doing church work would benefit my work as a Speech Pathologist. I have matured quite a lot in my faith, so I'd hope to prove a trustworthy and hard worker, but also one who is aware that work isn't everything. I'd hope to place such value on working well that if I was having trouble, I would either think of a creative solution or have the courage to ask my boss for help. I'd want to ask God to give me enough energy to love and be kind to my clients and workmates throughout the hectic working day.

I'd hope to remember God throughout my day at work. This would ideally begin before work by reading his word and praying. I would like to organise a weekly get-together for my Christian workmates to support and encourage each other and to pray together.

But who knows? In ten years time you might find me in darkest Africa, helping out with a local church or translating the bible into a tribal language . . . or in Hobart, being a Speech Pathologist.

This article was first published in Australian Communication Quarterly (ACQ). The Speech Pathology Association of Australia owns the copyright to this article.

Eloquence

In Ethiopia “great value is attached to eloquence, and a man who can use evocative language to create ambiguity and subtle shades of meaning is highly regarded”¹. When I read this I wanted to up and move there! I wanted to connect with and enjoy the company of these people and have them think me great . . .

What would Paul have to say about this? “When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God. For I resolved to know nothing while I was with you except Jesus Christ and him crucified. I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power.”²

So where does that leave the Ethiopians and I? I should be wary of my motives and of the effect that any eloquence is likely to have on my listeners or readers. I should not boast about or take pride in my eloquence. I should be careful not to impress people, or try to impress people, in case they end up putting their trust and faith in me. In short, I should beware of setting up eloquence or my self as idols.

Instead I should resolve to have Jesus Christ and him crucified always on my mind. I should rely on the Spirit's power whenever I speak and act. If I end up speaking with wisdom and eloquence, then this is good and can be appreciated and enjoyed (as long as my listeners are not lead astray). And I certainly should not go to the other extreme and purposefully speak sloppily and without clarity. But I am to remember that eloquence or wisdom are not particularly impressive things in themselves, and they are not goals in themselves. The impressive thing is our God, and his Son crucified and raised, by his power. The goal is to testify about and boast in God, to know Christ crucified and to do it all by God's power.

¹ Institute of TAFE Adult Migrant English Program Research Centre, Fact Sheet – Ethiopia

² 1 Corinthians 2:1-5

Mind and Body

Mind and Body

What is God? What is God's relationship to man?

• God is a spiritual being without a physical body. God is three personalities (Father, Son and Holy Spirit) in one being, eternally relating to each other.

• God has acted and continues to act, in our physical world (this culminated when he sent his Son to earth). He is interested in the physical circumstances and actions of man. He commands us to take good action.

• God has spoken and continues to speak to us, to our minds.

What was man created to be?

• We were created as whole people, but made of distinct parts. God saw that this was very good (Genesis 1:31). We are physical beings (external), with minds (internal). There seem to be a couple of components to our minds – our heart/will and our mind/thoughts. Our emotions also have their home somewhere in the internal part of ourselves.

  Nb I will use 'mind' to refer to either or both of these components – unless it is useful to distinguish between them.

• After God created (physical) man, he spoke to him – that is, he spoke to man's mind. His words were commands to physical action (Genesis chapter 1, verse 28).
  Thus, the mind is used to direct the body's actions. Faith is shown by obedience through physical action.

• Our minds do not just have a superior role to our bodies, but they are of superior value (Matthew 10:28) – although this does not mean that our bodies lack value.

How was this affected by the Fall? What is man now?

• The Fall came about in the (physical) disobedience of the command God had spoken. Eve disobeyed because of the wrong desires of both her body (Genesis 3:6a) and mind (Genesis 3:6b).

• God's punishment for man's disobedience and rejection of him was largely physical (Genesis 3:16a, 3:17-19), though also of the mind (Genesis 3:16b). After the Fall, physical action was tainted and difficult, and death began. Our mind's desires also became tainted and damaging.

• God continued to ask his people to demonstrate their faith by both physical obedience (Exodus 20:4-11, Exodus 20:13-16, James 2:21-22, Hebrews 11:4-40) and obedience/worship of the heart and mind (Exodus 20:3, Exodus 20:5, Exodus 20:12, Exodus 20:17). He established a physical structure of priests, holy places, holy festivals and sacrifices for sin by which his people were to follow him (eg Exodus 23:10-19, Exodus 24:10 – 31:18, Leviticus 1:1 – 7:38).

• But because people's hearts/wills have been and are sinful and rebellious to God, we can never – by ourselves – act in obedience to him (Romans 1:28-31). We need our heart/will to be renewed before our actions will change (Romans 8:6-8).

Some would argue against this, saying that sinful actions can come from someone with a good heart/will. I think that this only happens because of foolishness. This view is very different to that of most Australians, who believe that bad actions can be the result of mistakes not in keeping with our essentially good hearts.

Conversely, some would argue that good actions can result from someone who has a bad heart/will. This time I'd argue that although in one instance you may not see it, in time a person's bad will/heart will come through in their actions.

• Although our heart/will directs our body's actions, it is influenced by our body's wrong desires (Romans 7:22-23). And by our mind's wrong thoughts.

• The heart/will of people who repent, believe and trust in Jesus' sacrifice is renewed and they can act to please God (Hebrews 10:16). Their heart/will can also have the self-control necessary to resist the body's desires (Romans 6:11-12) and the mind's wrong thoughts (see 2 Peter 3:1).

While on earth they're still far from perfect though, so this doesn't always happen as it should.

What was Jesus?

• God the Son took on a human body as the man Jesus (Philippians 2:6-7). He was at once God and man. He did this so that he might live a perfect human life in both thought and deed (mind and body), enabling him to die as a perfect, physical sacrifice so that men's sins would be forgiven (Colossians 1:21-22).

What will man be in the new heaven and earth?

• God's chosen people will have eternal life. We will have bodies that are renewed and yet are still physical (1 Corinthians 15:42-43). Our minds will be made pure.

What are the implications of regarding the mind and body as separate or connected?

• If we regard mind and body as separate, then our thoughts, beliefs and feelings don't have to be consistent with our actions. It is possible for us to think one thing and do another. It is possible for our beliefs to be private matters, not necessarily having to affect our public speech or action. It is possible for us to believe in things that are contradicted by reality. It is possible for us each to draw different interpretations from experience, or to apply shared interpretations/beliefs differently.

• If we regard mind and body as inextricably interconnected, then our thoughts, beliefs and feelings have to come through in our actions. We will value 'just being yourself'. This perception will mean our beliefs cannot remain private.

• If we regard the mind as being merely a subset of the body, then our thoughts, will and emotions are nothing more than chemical processes.

• If we regard the mind as far superior to the body, we will be inclined to suppress and deny our physical desires/needs.

• If, as Christians do, we believe that the mind and body are connected, with the body influencing but subordinate to the mind, then our actions will be consistent with our minds. If we claim to believe something but do not act on it, then we never truly believed it (James 2:15-17). As with the above perspective, our beliefs must come out in our speech and action. However our life will not just revolve around our mind – because we value the body, we will also value the physical things that our mind approves as good (eg dancing, food, sex).

Nature and Nuture

• In terms of morality, the sin of the first man and woman tainted us all. We are all born sinful, although of course it takes a while for us to have opportunity to do wrong.

• We can be made into better people by the nuture of our parents (etc). This is not, however, so much through them guiding us to do good, but rather through them guiding us to believe in God (once we do this, his Spirit in us will then enable us to do good).

• We can also be made into worse people by our parents (etc) (Colossians 3:21).

• Ultimately though, our moral state is not resolved by either nature or nuture, but rather through the intervention of God.

• In terms of personality, God gives us all different skills and strengths of character, presumably at birth (Romans 12:6-8). These develop as we grow and mature (just as they did for Jesus – see Luke 2:40), and as different opportunities come along.

Going to a Church for the First Time

Good things:

• Someone official on the door to welcome, chat briefly and direct to coffee (so the new person has something to do with themselves)

• The door person introducing you to someone else (the new person doesn't want to bother the door person as they're obviously busy, but would love to have someone to talk to)

• Tea and coffee available, with cups etc all handy

• Gospels and church info packs available for free

• A congregation member sitting next to you and 'adopting' you – in a relaxed but caring way

• The MC giving simple gospel/doctrinal (eg re prayer) outline, using bible references

• MC pausing briefly after songs, for reflection or whatever

• Budget including giving to missionaries and the denomination (so falling short of the budget includes falling short of these)

• Preacher giving page numbers when turning to bible verses

• Response cards – and enough time to fill them out

• Monthly Do in a cafe where non-Christians can come along and ask questions

Bad things:

• Heaps of songs (this could just be a personal thing)

• Women only up front leading music (gives the impression that they are in charge of the whole church)

• Set words for confession (not my words, not speaking from my heart and spoken too quickly)

Unsure things:

• MC speaking at audience level, and bible reading and preaching happening from on high (emphasises the importance of God's Word, but may also convey importance of person reading/preaching)

• Each announcement made by relevant individual rather than just one speaker (draws your attention and makes the things they're announcing seem important – may be good to use when announcements are important, and not when they're not)

• Preacher could encourage the congregation to pray about the sermon after it's finished

How to Help Suffering People

Nb i) This list of ideas is not intended for suffering people who are also depressed, although some of the ideas may be helpful.

ii) Men should be careful to use wisdom as well as love when expressing their care for suffering, vunerable women.

iii) I've put the things I've found most helpful in italics.

iv) You don't have to do all of these to be a caring friend! The vibe is more important than the details.

Things you can do:

✔ Pray for them. Pray that God will give them strength to get through the day; comfort; perseverance to keep going; ever more trust in Him; peace beyond understanding; trust that He is working for their good; a strong hope for heaven; that He will enable them to bear up under the suffering and that they will bring everything to Him

✔ Do any kind thing you can think of. No matter what it is, it shows them you're thinking of them and you care for them.

✔ Help distract them. Invite them to do non-challenging things, perhaps things that are new and different (eg going to the Tip Shop, going to Salamanca, watching a TV show at your house each Friday night).

✔ Drop round to their house. This is good because it means that the suffering person doesn't have to use energy (that they probably don't have) to initiate or even to respond to invitations. You can stay briefly or for a while depending on what they feel like and how much time you have.

✔ Leave them be when they're crying [this one might differ for different people]. It might be nice to make reference to it afterwards, or to do one of the other nice things on this list. Or it might be best to ignore it and act and treat them normally – if they've come out of their room into your company, chances are they simply feel like and are ready for some company.

✔ Make them dinner.

✔ A sympathetic touch is good - pat/rub them on the shoulder.

✔ Email them encouraging and caring messages.

✔ Spoil them a bit (eg give a little gift).

✔ Do gentle exercise with them (eg going for a walk).

✔ Read the bible to them if they are suffering too much to read it themselves (eg Psalms, Romans 8, Revelation 21, 1 Peter)

✔ Give them encouraging sermons to listen to. Listen to them with the suffering person.

✔ Ring them up to see how they're going and say hi every few nights for a while.

✔ Cut them slack with keeping up with responsibilities. Encourage them to do what they can but to take it easy. [Nb Watch out in case they start and continue majorly not doing things they did before – this may be a sign they're getting depressed. Ask them about it and ask if they would like to see anyone about it.]

Things you can say:

✔ Don't babble! If the situation's so awful you don't know what to say, you can say that. Don't run away either. Put up with the awkwardness. Hug them or make sympathetic noises or just sit with them or whatever. They will appreciate you showing your care. And they will probably be suffering too much to notice the awkwardness of the situation.

✔ Ask how they're going. [This might be unhelpful for some people.] Do this regularly for a long time (you can ask less often as time passes, but don't stop altogether). Be prepared to listen wholeheartedly to the response. Try to respond in empathy with their pain, rather than matter-of-factly. Take them seriously if they say they're feeling bad, even if they seem ok. If this is the case, try to respond in accordance with their words rather than their demeanor.

✔ Ask how you can help. Offer to hangout with them whenever they need it. Be prepared to, and make it clear you're prepared to, do this at all hours and at short notice (if this is true!).

✔ Tell them you'll pray for them. Tell them what you'll pray for them [see the first idea]. You might want to offer to pray with them there and then.

✔ Remind them of helpful biblical truths (especially bringing everything to God in prayer, that He is working for their good in all things, that He loves them, that there will be no pain in heaven).

✔ Use your own experience of suffering to ask specific questions about their experience. This shows you understand how things are for them, but also allows them to explain the uniqueness of what they are going through. Try not to tell them about the suffering you've experienced – this may stem from a wish to show you understand but it comes across as selfish.

✔ Talk about their suffering using as strong language as you think is accurate (eg “your world of pain”). This helps them feel understood and less alone in their suffering, and helps them know that they're not a loser or crazy for feeling that bad.

✔ Suggest things that they can do to help themselves (eg reading the bible, praying, distraction, exercise, having people's company, crying when and as much as they need to, taking it easy, having a bath, writing, spending time with children or animals, doing some gardening). They may be in too much pain to be able to think of what might help. But be sure not to pressure.

Your attitude and manner:

✔ Let them do what they feel like doing and grieve as seems natural to them. Don't pressure them to do things that are convenient or comfortable or comforting for you.

✔ Treat them pretty much the same as normal, only more gently.

✔ Be pleased to see them. Show you like them.

✔ Try to understand and empathise with what they are experiencing, regardless of whether you can fully understand, whether you disapprove of the situation etc.

✔ When you hangout with them, try to do it in a non-demanding, relaxed way. The suffering person will just appreciate having your company.

How to Suffer Well

Suffering well, in a godly way, may be the hardest thing you will ever do. But it is the best way to do it - for yourself now, for your growth and for God's delight in you. Suffering in a godly way does not mean you will be free from experiencing extreme pain and sorrow. It will double you over; you will moan as you walk hunched and stiff; you will sob in your room; you will be unable to start or continue working. Suffering is not a good thing. It is clearly wrong - part of this fallen, screwed-up world. There will be no suffering in heaven. And yet, in the midst of all this God is in control and working.

What to do:

• The most important thing is to be convinced of the importance of suffering in a godly way. To remember and strive for this. Then when you are tempted to suffer in a sinful way you will have reason to resist and ask God for help.

• In the midst of extreme pain, all you can do and all you need to do is to cling to God, to cry out to Him. This doesn't have to be with words. He will hear you and understand if you moan or cry or make no sound.

• When the pain is not as great, the life of the suffering person feels very different but is, in a sense, much the same as before. All you have to do is work hard, serve and be served and worship and rely on God in all that you do. It is true that working hard and serving others will mean different things for the suffering person – you probably won't be able to achieve much. That's okay. God sees everything you do and knows exactly how hard it is for you. He sees your heart's good purposes and your hard work.

But being able to live like this is not straight-forward or easy. The following suggestions should help.

• Continually bring everything to God in prayer. This might sound like added hard work on top of the struggle you are already experiencing – but it's not. It's a relief to pass each difficult thing to God, for Him to deal with. It's good to ask God to stop you from trying to deal with it by yourself.

• Ask God to bring you comfort and peace and to take the weight of your pain. Ask Him to give you the ability to bear up under the pain, to give you strength to get through the day and to give you the perseverance to keep going from day to day.

• Remember God's unshakable love for you, shown by sending His beloved Son to die for you. Pray that you would more and more come to know and find comfort in the love the Father and Son have for you.

• Remember the sure promise of heaven, where there will be no more pain. Where we will forever rejoice and be glad with our Father. Pray that your faith and comfort in this will grow more and more.

• Remember that God is in control of everything. Remember that He is somehow using this situation for your good. Remember that through your suffering God will make you more like Christ. Pray that you would continue to remember these things and be assured of them. Pray that you would be glad of them.

• Remember that God knows and understands exactly how broken and hurting you are.

• Pray for deliverance from the sins tempting to suffering people – blame, hatred and bitterness towards God, yourself or others; wrong actions in a desperate attempt to ease the pain; refusing to even countenance the reality of what has happened; unkindness to others; feeling sorry for yourself; despair; fighting what's in the past.

• Recognise that your suffering is legitimate. You are not a failure for feeling this bad and finding life this hard.

• Don't expect too much of yourself. Do what you can each day and be happy with that. Tell people from the outset if you need help fulfilling your responsibilities.

• Rest and relax whenever you need to and have the opportunity to.

• Cry as often and as much as you need to and is helpful to.

• Read about suffering in the bible or listen to sermons about it (eg Psalms, Romans 8, 1 Peter, Revelation 21).

• Seek out the company of your brothers and sisters in Christ who will love you and can remind you of God's truths.

• Be honest with others about how you're going.

• Don't be afraid to ask others for help, or to accept offers of help if you would like to. What you find helpful might be different to someone else, so it's okay to let people know what's helpful for you.

• Trust in God.

The History of Tasmanian Aboriginal People

Agreement

• White people settled in Tasmania in 1803.

• Dispute re numbers of Aborigines in Tasmania at time of settlement.

• Some Aborigines killed at Risdon Cove in May 1804 – dispute as to whether only 3 killed (in defence) or a massacre.

• Both Aborigines and Whites hunted kangaroos to eat. White convicts escaped and became kangaroo hunters. Aborigines sometimes tried to take kangaroos they had killed which sometimes resulted in the hunters or the Aborigines being killed.

• 1803 – 1824 Not much conflict. However there is dispute re numbers of Aborigines who died in this period and why. This is not well explained in the literature read.

• 1824 Arthur replaced Sorell as Lieutenant-Govenor.

• November 1825 Van Diemen's Land made a colony separate from NSW.

• 1824/1828 -1831 'Black War'

• Winter 1824 Eruption of violence by Aborigines – dispute as to whether guerilla warfare or criminal activity by Aboriginal bushrangers.

• November 1824 Aborigines from Oyster Bay tribe came to Hobart and were provided with accommodation and food. This sort of thing happened a bit over the next 2 years.

• Aborigines were good fighters, wheras British forces were incompetent.

• 1826 Arthur authorised settlers to use violence in defence.

• 1828 Arthur requested a missionary for the Aborigines from CMS. The request was declined due to declining finances.

• April 1828 Arthur authorised the military to capture and remove Aborigines from settled areas.

• November 1828 Martial law declared. Six roving parties formed with orders to capture Aborigines and shoot any who resisted arrest. Ineffectual.

• February 1830 Aboriginal Affairs Committee established to enquire into the escalating violence by Aborigines and advise on policy Arthur should adopt. Chaired by Anglican Archdeacon of NSW, William Bedford (who happened to be in Hobart). Another Anglican chaplain, Edward Norman, was a member.

• October 1830 'The Black Line'

Lasted seven weeks.

William Bedford prayed for the Black Line before the men

set out – causing controversy.

Two or three Aborigines killed and two captured. Others escaped.

Dispute as to whether the aim was to drive Aborigines out of the settled districts into confinement on Tasman Peninsular, or to exterminate them.

Arthur said he was concerned that without the Line, the Aborigines wouldn't survive, as the settlers would keep killing them in revenge.

The settler's opinions about the Line and about the Aborigines were mixed – some wanted them killed but many were caught between wanting the current violence to end and not wanting any further unnecessary violence. They didn't want rash action.

• Over course of Black War 187 settlers killed and 211 wounded. Dispute re numbers of Aborigines killed.
  

• 1829 George Robinson appointed to Bruny Island to manage a depot supplying Aborigines (of which there were 50) with blankets and rations. Six months later about half had died from veneral and other diseases contracted from whalers.
  

• 1830 Robinson began traveling around the state to conciliate with natives and to bring them into the settlement on Bruny. Dispute re his true motives.

• In total he captured 151 (and 50 others came from elsewhere) - most of who came peacefully, although some came after a show of force.

• November 1831 Aborigines taken to Flinders Island (had been interned on a number of other islands before this).

• Arthur's stated intention was that the Aborigines were to be well fed and cared for. The broader aim was to civilise and Christianise them.

• A number of men were appointed to provide religious instruction and church services on Flinders. 1832 WJ Darling 1833 Thomas Wilkinson - translated the first four chapters of Genesis into Aboriginal dialects 1838 Reverend Thomas Dove - his writings show he had a low view of Aboriginal people 1834 -1839 & 1844-1850 Robert Clark - seems to have been liked by Aboriginal people but not by Whites. His religious instruction involved rote-learning of answers to such questions as "Where is God? Who made you? Where do good people go when they die? Where will bad people go when they die?"

• 1835 Colonial Secretary wrote letter expressing support for religious work and expressing belief that Christianity precedes civilisation.
• 
  
• 1831 - 1847 132 Aborigines died from disease. Dispute as to how well they were looked after.

• Some Aboriginal women separated themselves from the Flinders settlement and formed relationships with sealers on islands off Flinders (approx 30).

• 1847 47 Aborigines still alive moved to Oyster Cove (including Truganini). Robert Clark was with them until his death in 1850. The Reverend Freeman visited occasionally to 'admonish them against drunkenness and immorality'. The Aborigines disliked him and hid when he came. They were aware of being neglected ('They think we have got no souls now').
  

• 1859 Reverend T Atkins said that the Aborigines were dying out because they had not complied with God's command to subdue the earth.

• There were also records of other Aborigines living on mainland Tasmania during the first 30 years of White settlement - children living with White families (26); farmers (4); farmers wives (1); and some who left Flinders prior to the move to Oyster Cove (2). (These figures are likely to be higher.)
  

Dispute

Essentially Ryan (and others) claim that White arrival began with violence against the Aborigines and continued on in that vein. She claims that the Aboriginal population at the time of White arrival was 3000–4000 (other historians claim it was 6000). She says that by 1818 (i.e. 15 years after settlement) there were only 2000 Aborigines left – 1000–2000 having died. By 1823 (5 years later) only 1000 were left – a further 1000 having died. Ryan does not explain how she arrived at these figures, other than mentioning that some died as the result of conflict with individual Whites over possession of kangaroo supply and Aboriginal women, and others at the hands of the military. (Henry Reynolds has also claimed that Aborigines died as the result of starvation as the kangaroo supply declined.) She also claims that by 1817 50 Aboriginal children had been kidnapped by Whites. She also claims that the Aboriginal birthrate increasingly declined due to the exchange of women with sealers and stock-keepers.

Ryan states that Aboriginal people took up guerilla warfare to stop the Whites both taking over their land and killing the kangaroo supply. Over the course of the Black War they killed 187 Whites. 700 Aborigines were killed in return. (Henry Reynolds says 250-400 Aborigines killed. Calder says <500.)>

Ryan claims that George Robinson was well-intentioned. His stated motives for removal of the Aborigines was to keep them safe from violence by sealers and settlers, and he was hopeful that they might become Christians. However he was so convinced of this that he did not act to stop them dying from White diseases after rescuing/capturing them.

Windschuttle claims that Ryan and co have misused historical records. He gives frequent examples of inaccurate footnotes and selective reporting.

He claims that both the law and the compassionate, Christian ethic expoused by the Whites were genuinely moderating influences. He says that extermination of Aborigines was not desired by the Whites. Furthermore, during the height of hostilities - post 1828 – martial law meant it would be acceptable for people to make public any violence against Aborigines, and yet there was no increase in reported cases.

He claims that Aboriginal people did not regard the land as being theirs to use exclusively (as evidenced by their irregular wandering and by lack of sanctions for 'incursion' by either Whites or other Aborigines). He also claims that the kangaroo population remained plentiful. So the Aborigines had no reason to band together and conduct a guerilla war. Instead Windschuttle explains Aboriginal violence by saying it was initially carried out by bushrangers who happened to be Aboriginal, and later fueled by the Aborigines’ desire for European luxuries (such as flour, sugar and blankets).

Windschuttle claims that the pre-European Aboriginal population was only 2000. He claims that over the course of the Black War 187 Whites and 100 Aborigines were killed. (120 Aborigines killed in total from 1803 to 1834.) He does not detail numbers, but taking into account the ~240 Aborigines alive in 1831 at the time of transportation to Flinders Island, leaves over 1600 Aborigines who must have died from causes other than White violence. The reasons Windschuttle gives for these deaths are disease and tribal conflict. Windschuttle agrees with Ryan that the Aboriginal birthrate declined due to the exchange of women.

Windschuttle also claims that Robinson's good intentions were rhetoric only - his motivation was in fact that of a bounty hunter.

Boyce rebutts Windschuttle, saying that his research relies too much on government records. (His objections to this being that these were scant until 1827 and necessarily reveal only the government's perspective during the following years. Windschuttle responds by claiming that the government records in fact include hundreds of letters and other documents written by settlers.) Boyce says that Windschuttle omits the French explorers’ accounts of Aboriginal life before White settlement, as well as biographies, travel journals, settler guides and exploration accounts, newspapers and – importantly - most of the diaries and letters written at the time. Boyce says that these private diaries and letters document violence against Aborigines not on the public record. (Windschuttle claims that he did read these sources but they did not contain anything worth reporting.)

He disputes Windschuttle's claim that evangelical Christianity was a moderating influence, providing evidence of writers bemoaning the fact that few people had a strong faith. He gives examples of Christian men writing about killing Aborigines. He also claims that although the governors wanted the law to be obeyed, in actual fact they recorded much difficulty maintaining order. This was not helped by the fact that the penal system was inadequate. Also, wealthy settlers wielded such power that their approval needed to be gained before prosecuting any of their employees. This approval was unlikely to be given and was therefore not much of a deterrant.

He disputes Windschuttle's claim that the White population did not own much land and so this was not a cause for conflict, claiming instead that there was considerably more land occupation than ownership. He also disputes Windschuttle's claim that competition over kangaroos was no cause for conflict (to my mind the arguments are weak on both sides).

Boyce (and Ryan) dispute Windschuttle’s claim that disease was a major cause of Aboriginal deaths prior to 1831. He notes that Windschuttle’s evidence of deaths resulting from disease dates from after 1829 only. He also details some violent Aboriginal deaths missed in Windschuttle's tally. He points out that the government would have had no need to issue orders warning against continuing violence against Aborigines if the violence was as little as Windschuttle claims. He agrees that the British troops were inept and unsuccessful in killing many Aborigines. However he says the violence was principally carried out by local White bushman and convicts.

Conclusions

Violence was perpetrated by both sides. During the first 20 – 25 years of White settlement it seems that many Aborigines died (anywhere from 1600-3000). This is a bit uncertain as numbers of Aborigines before White settlement are largely unknown. The reasons for their deaths may include: starvation due to depletion of kangaroo supply; disease; tribal conflict; conflict with individual Whites over kangaroos and women; and conflict with the military.

During the Black War 187 Whites were killed by Aborigines and anything from 100-700 Aborigines were killed by Whites.

The remaining 200 Aborigines were sent to Flinders Island. Regardless of how well treated they were, 132 of them died from White diseases.

The church did not have much involvement in the lives of the Aboriginal people or in protecting them from violence (although the fact that violence was perpetrated by both sides muddies the issue). From the little information available it seems that the clergy often did not treat the Aborigines with any particular kindness, nor was their religious instruction biblically faithful.

There is some good news. Historians say that relations between Whites and Aborigines were fairly good during the first 20 -25 years of White settlement (although this may be contradicted by the numbers of Aborigines dying over this period). Governor Arthur from time to time provided Aborigines with accommodation and food. During debate about the Black Line a number of settlers urged caution. George Robinson's stated desire to protect and to convert the Aborigines may have been genuine, and he certainly spent much time in the company of Aboriginal people, listening to their stories. The government desired to civilise and Christianise the Flinders Island Aborigines, and devised programs and people to these ends (however successful or unsuccessful they were in practice). However these actions, though kindly meant, show that any depth of understanding between the cultures was lacking and generally not even attempted.

Theology

Saying “sorry”

This is a complex issue theologically and pragmatically. Resolution rests largely on determining if an individual or group can bear responsibility, guilt or repentance for actions committed by other individuals or groups - especially when those individuals or groups are now dead.

In the Old Testament, Moses and others sought mercy for their nation's wrongs (Ex 32:12-14; Am 7:3, 6; Neh 1:6b; Dan 9:4ff). One of the roles of the Levitical priesthood was to repent and atone for the nation's wrongs (Lev 16:15ff). The nation of Israel was held responsible and punished for the sins of their former king and forefathers (Ex 34:7; 2 Ki 22:13; Lev 26:39; La 5:7). Sometimes they could repent for these sins, sometimes not (Lev 26:40-42; 2 Ki 23:26). However punishment for forefather's sins is abolished with the coming of the new covenant (Jer 31:29-30).

So we see that generally in the New Testament, each individual's guilt and repentance is borne by them personally. However an individual's sin can 'infect' a whole church/community (1 Cor 5:6-8; Heb 12:15). Repentance for sin by a priest or prophet on behalf of the group is now fulfilled only by Jesus, the great high priest (Heb 7:23-28). However there are occasions where a group is commanded to repent on behalf of some of its members (Rev 2:14-16). The group also has responsibility to hold individuals accountable for their sins and to stop the sins continuing (1 Cor 5:1-2). Both of these examples, however, are where the sinful individuals are still living.

In conclusion, then, it may not be appropriate to say “sorry” - in the sense of bearing responsibility for what others did in the past. We should, however, be reminded of our own sinful hearts and our propensity to perform the same evils as our forefathers. With this in mind, it may be good to disassociate ourselves from past evil practice by dissociating ourselves from our forefathers and promising we won't let it happen again (Mt 23:29-34). This is particularly the case because if we say nothing, then our silence may indicate approval. We might also decide to use the word "sorry" as a way of expressing not guilt, but sorrow that such a horrible thing happened (as in the expression "I'm sorry for your loss").

And we should certainly treat Aborigines with love and respect and justice from hereon in. If we continue to sin as our forefathers did, we prove we are no better than them and so we may be in danger of bearing their punishment (Mt 23:35).

Justice and God’s sovereignty

We can be assured that although it is difficult for us to know where the truth lies, God knows. He is aware of each injustice and killing carried out by Whites and by Aborigines. He exacts justice for these wrongs – from the person or from our Lord Jesus.

Justice and love

From this point on it is our responsibility to treat all people with justice and love and to speak up for them if they are being mistreated by others. It may be wise for the church to make this intention public, to dispel any misconceptions held by Aborigines or the general public. We should keep an eye on how Aboriginal people are being treated.

Recommendations and prayer points

1. Historians. That they would be professional and diligent in seeking the truth. That they won't have political agendas.

2. That the rest of us (including politicians) will be able to get some understanding of what actually happened.

3. That we (including politicians) will have wisdom in knowing how to deal with the past (including whether/how to say sorry) and how to get on with the future.

4. That we will trust in God's justice.

5. Sensitivity, wisdom and love in relating to Aboriginal people today.

6. Healing for Aboriginal people. That they would find their Aboriginal identity, and yet not be satisfied until they have found their identity in God.

7. That violence and neglect won't happen again. That we will respond in a godly way if it does. That we (as individuals and as the church) will look out for and look after marginalised people.

8. That we would seek to understand people and cultures before deciding how best to love them.

References:

Ryan, Lyndall The Aboriginal Tasmanians 2^nd ed. 1996

Windschuttle, Keith The Fabrication of Aboriginal History Vol. 1, Van Diemen's

Land 1803-1847 2002

Boyce, James “Fantasy Island” in Manne, Robert (Ed) Whitewash: on Keith

Windschuttle's Fabrication of Aboriginal History 2003

Windschuttle, Keith “My History Thesis Still Stands” The Australian 1^st

September 2003

(from http://www.sydneyline.com/Manne%20reply%20Australian.htm)

Windschuttle, Keith "Whitewash confirms the fabrication of Aboriginal history"

Quadrant Magazine October 2003 (from

http://www.sydneyline.com/Manne%20debate%20Quadrant.htm )

Windschuttle, Keith “The Return Of Postmoderism In Aboriginal History”

Quadrant Magazine volume L number 4 April 2006 (from

http://www.quadrant.org.au/php/article_view.php?article_id=1959 )

Harris, John One Blood - 200 Years of Aboriginal Encounter With Christianity: A

Story of Hope 1994

West, Ida Pride Against Prejudice: Reminiscences of a Tasmanian Aborigine

2004