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Living with Heatwaves

We know that climate change is a reality, and we are seeing more frequent and more intense extreme weather events (floods, fires, heatwaves). This is a blog from a guest blogger, Vivian Harris, on how to cope with heatwaves.

Vivian blogs from Bega on the south coast of NSW, where she writes the Climate Action Blog (Sharing our journey to a low carbon future and fighting for climate action) at https://climateactionbega.blogspot.com/2019/01/climate-migration.html She was previously an active member of the Queanbeyan Uniting Church, which recently reposted this blog.

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We have just sweltered through another heatwave with climate change making them more frequent and more intense. It can be tempting to retreat to our house, turn the air conditioning (if you have it) up full bore and binge watch on Netflix.

However, the extra load on the electric network not only increases the amount of carbon emissions, thus making climate change and heatwaves worse, but the heat emitted by your air conditioner increases the heat experienced by your neighbours and the electricity network can be overloaded leaving people without any electricity.

Heatwaves need to be taken seriously. They kill more people than any other natural disaster in Australia (including bushfires). They kill older people, children, people with chronic diseases, outdoor workers and bush walkers.

So how can we keep ourselves cool without contributing excessively to even more and worse heatwaves?

There are immediate, medium-term and long-term solutions. We all need to start putting the long-term solutions into place because this summer is only the beginning of the new normal.

Immediate

Pay attention to heatwave warnings and prepare with salads and plenty of ice blocks and ice cubes.

Close up the house in the early morning. Close windows and curtains/blinds in the entire house.

Turn off lights and any appliances that don’t need to be on. All electric appliances emit heat as they work (including televisions). Plan not to cook anything because that puts a lot of heat into the house. Put boiling water in a thermos for later.

Close off all rooms you don’t need be in, particularly those on north or west side of the house. Minimise the space you need to cool.

Don’t put air conditioning (if you have it) on until it is uncomfortable and when you do set it to 25 degrees Celsius not 18. Turn it on for short burst only rather than all day. Evaporative air conditioners are much cheaper to run and these work more efficiently by turning them on low early on the days that are forecast to be hot, than running them on high and trying to bring the temperature down.

Put off doing anything that requires you to go outside in the hottest part of the day.

Use fans and wet clothing to cool yourself.

Don’t have cold showers. Cold showers close down your surface circulation which is how your body cools the core temperature. Have a warm shower it will cool you better long-term.

Drink lots of cold water. High sugar drinks actually pull water out of your body.

Ice packs on your neck can help drop your core temperature.

Open up the house at night to get air flow and cool the house down. Open windows, curtains, leave doors on screen doors.

Find public places, like libraries, public buildings, movie theatres and shopping centres with air conditioning to spend the day in.

Move mattresses to the coolest part of the house to sleep.

Sleeping with a wet tea towel on you and a fan can drop your core temperature enough to get you to sleep.

Check on vulnerable people without air conditioning and invite them to spend the day with you if you have air conditioning.

Medium-term

Stop the heat getting into your house by blocking it before it gets to your windows or walls. Use greenhouse material in front of windows/walls.

Long-term

Plant more trees. We have all felt the drop-in temperature when you walk into a park with old mature trees on a hot day. Plant non-deciduous trees on the western side of your houses and deciduous tree on the north (we still want to get heat in in winter). Planting trees is the best way to reduce the urban heat island effect that can see temperatures of 70 degrees Celsius in areas with lots of concrete and roads.

Build a pergola with a deciduous vine on the north side of the house.

Insulate the walls and ceiling. Install a ceiling fan.

Don’t build a house that depends on air conditioning to keep it cool. Houses can be built that use insulation and air flow to keep them comfortable in heatwaves and winter.

Put on solar power so you can turn on air conditioning without contributing to further heatwaves.

Campaign to get your local council to plant more trees along your street.

Heatwaves are here for the long term. We need to learn to adjust our behaviours and houses to cope with it.

Vivian Harris

https://climateactionbega.blogspot.com/2019/01/living-with-heatwaves.html

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First Peoples in Australia

Learning from the land (4): Naiame’s Nghunnhu—fishtraps at Brewarrina

Last year, Elizabeth and I visited a site in southwest WA, where the remains of some ancient Aboriginal fishtraps could be seen. They were on the shoreline of Oyster Harbour, near the mouth of the Kalgan River just east of Albany. They were built and operated by the Menang people of the Noongar nation.

In 1790, three decades before the British established the Swan River Colony (on the site that is now  Perth), British explorer George Vancouver arrived on the southern coast of Western Australia. Despite naming King George Sound, various inlets and bays, and mapping the area, he did not encounter any Noongar. But he reported evidence that Noongar were there. 

Vancouver wrote that he found a “native village; fresh food remains near a well-constructed hut; a kangaroo that had apparently been killed with a blow to the head; a fish weir across what is now called the Kalgan River; and what appeared to be systematic firing of the land.” (This citation is sourced from https://www.noongarculture.org.au/wagyl-kaip-timeline/)

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The traps (one of which is pictured above, from our visit in 2018) were constructed by the Menang peoples and are dated at over 7,500 years old. As the tide moved out, the fish would be stranded inside the courses of the stones, which were topped with brush, then collected at low tide. They provided food for the regular gatherings of the peoples each year.

There are eight separate weirs shaped as crescents, each of which is believed to consist of thousands of stones. They are now protected under local indigenous oversight. They are an amazing testimony to the ancient skills of the Menang people.

These fishtraps are one part of the evidence which demonstrates that the Aboriginal people were not “primitive nomadic hunter-gatherers”, but rather, settled people, who cared for country and developed the technology which enabled them to build structures which assisted them in harvesting the natural resources of the land. 

Western society has done the same, and we congratulate ourselves on our technological capacities. This evidence indicates that Indigenous peoples had done this very thing, many thousands of years before “Western civilisation” had developed.

These fishtraps were obviously sustainable. They lasted over thousands and thousands of years, being used to catch regular harvests of fish. The Menang people came back each year to gather what they needed, and then allowed the fish to replenish. Would that our modern ways showed the same, respect to the land and its rivers, and that we farmed and harvested in a sustainable way.

We can learn from the land, by attending to features such as these, and reflecting on what they tell us about the First Peoples of this continent, who have lived here for millennia—and pondering how we, today, might relate respectfully to the land, care for the creation, and live in ways that are sustainable.

I recently read a fascinating account of Baiame’s Ngunnhu [pronounced By-ah-mee’s noon-oo]. These are stonewall fishtraps at Brewarrina in NSW, created by the Ngemba people. They are similar in technology and purpose to the ones we saw in WA. (See https://newmatilda.com/2019/02/05/australia-one-oldest-human-made-structures-earth-meh-nmfhpotae/)

These fishtraps are possibly the oldest known human-made structure on earth. The Australian Government’s National Heritage Register notes, “The structure of the Ngunnhu demonstrates the development of a very efficient method for catching fish involving a thorough understanding of dry-stone wall construction techniques, river hydrology and fish ecology.”

(See http://www.environment.gov.au/heritage/places/national/brewarrina)

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You can find a discussion of these fishtraps and many other such ancient Indigenous features, in Dark Emu: Black Seeds: Agriculture Or Accident? (Magabala Books, 2014), by Bruce Pascoe.

There is an excerpt from Dark Emu, with a description of how the fishtraps were worked, at https://www.foreground.com.au/environment/decolonising-agriculture-bruce-pascoes-dark-emu/, and there is a fascinating discussion of Pascoe’s book, some related works, and the implications for modern agricultural practices, at https://theconversation.com/friday-essay-dark-emu-and-the-blindness-of-australian-agriculture-97444 

Debate concerning the age of this particular construction, the Ngunnhu, is not settled; it may well be up to 40,000 years, which would make it more than 10 times older than Stonehenge!  That is certainly worth honouring, and protecting.

The National Heritage Register also notes that this location, in Brewarrina, was the place where people from the various indigenous groupings of the area could draw their own supply of fish on a regular basis, and where they would all meet together, on a regular basis, to celebrate, and to trade.

It notes: “While the Ngemba people are the custodians of the Ngunnhu, it was Baiame’s wish that other tribes in the region, including the Morowari, Paarkinji, Weilwan, Barabinja, Ualarai and Kamilaroi should use it in an organised way. He allocated particular traps to each family group and made them responsible under Aboriginal law for their use and maintenance. 

“Neighbouring tribes were invited to the Ngunnhu to join in great corroborees, initiation ceremonies, and meetings for trade and barter. The Ngunnhu were, and still are, a significant meeting place to those Aboriginal people with connections to the area and continue to be used.”

So, as well as a sustainable lifestyle, the Ngunnhu demonstrate how different groups can live together peaceably and co-operatively, sharing natural resources, and enjoying respectful relationships with each other. That, surely, is another lesson that we can learn!

https://johntsquires.wordpress.com/2019/01/30/learning-of-the-land-3-tuggeranong-queanbeyan-and-other-canberra-place-names/

https://johntsquires.wordpress.com/2018/12/18/learning-of-the-land-2-ngunnawal-namadgi-and-ngarigo/

https://johntsquires.wordpress.com/2018/12/17/learning-of-the-land-1/

https://johntsquires.wordpress.com/2018/10/13/on-covenant-reconciliation-and-sovereignty/

https://johntsquires.wordpress.com/2018/08/13/affirming-the-sovereignty-of-first-peoples-undoing-the-doctrine-of-discovery/

https://johntsquires.wordpress.com/2018/08/10/the-sovereignty-of-the-first-peoples-of-australia/

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First Peoples in Australia, Living in Canberra

Learning of the land (3): Tuggeranong, Queanbeyan, and other Canberra place names

Living in Canberra, I am encountering a whole collection of indigenous words which are used as placenames. Why, Canberra itself is said to derive from an Aboriginal word. I have been exploring what these words mean, in my ongoing commitment to learn from the land on which I live and the people who have cared for it over the millennia.

The land on which we live is officially described as Ngunnawal country. However, this is contested; it seem there are a number of groups from the First People who are linked with this particular area. That makes sense, if it was, indeed, an ancient meeting place for various groups of people, who met each other on this land on regular occasions, perhaps at an annual festival gathering. Rather than there being just one nation for whom this was traditional land, it seems there were a number of nations which met here regularly.

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First Peoples in Australia

“They are to be hanged up on trees … to strike the survivors with the greater terror.”

As a sign of respect for the Aboriginal and Torres Strait Islanders, the first inhabitants of this continent and its islands, we need to change the date of our national day.

It is not just about what happened 231 years ago on this day, 26 January. It is about what the events of that day began. Within a short space of time, mere months, and continuing for an extended period, well over a century, the impacts of the white invasion of the land were felt by the First Peoples who already inhabited the continent.

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First Peoples in Australia

On Remembering: Cook and Flinders (and Trim), Bungaree and Yemmerrawanne

The location of the grave of Matthew Finders (1774–1814) has been identified in Euston, England. Flinders was the first British person to circumnavigate the continent of Terra Australis, in the early 1800s, and he was the one who suggested the name Australia. His cat, Trim, is well-known for accompanying Flinders on this trip.

Trim even had a novel, written by Bryce Courtenay, named after him (Matthew Flinder’s Cat, 2002)—and there is a statue of Trim outside the Mitchell Library in Sydney, with an epitaph from Flinders himself, extolling: TRIM. The best and most illustrious of his race. The most affectionate of friends, faithful of servants,and best of creatures. So Matthew Flinders, and his cat, have significant places in contemporary Australian history.

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First Peoples in Australia

“Resembling the park lands [of a] gentleman’s residence in England”

As a sign of respect for the Aboriginal and Torres Strait Islanders, the first inhabitants of this continent and its islands, we need to change the date of our national day.

Remembering 26 January as our national day embeds at the heart of our national identity, a story of dispossession, violence, marginalisation and oppression, perpetrated against the people who were already inhabiting, and caring for, the land we know as Australia.

Early explorers looked at the land, and the people, and decided that they saw uncultivated land and primitive, uncivilised peoples.

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“They stood like Statues, without motion, but grinn’d like so many Monkies.”

As a sign of respect for the Aboriginal and Torres Strait Islanders, the first inhabitants of this continent and its islands, we need to change the date of our national day.

Since the colonisation of this land in 1788, white Australians have consistently and regularly demeaned and dishonoured the original inhabitants of the land, who had cared for the country over millenia. This isn’t “black armband” history, this is simply the reality of the early decades of white colonisation of the continent.

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“We never saw one inch of cultivated land in the whole country”

As a sign of respect for the Aboriginal and Torres Strait Islanders, the first inhabitants of this continent and its islands, we need to change the date of our national day.

Early encounters between the inhabitants of the continent we know as Australia, and seafaring explorers sent by imperial European powers, set the scene for what took place when the British colonised the continent.

These early encounters failed to develop a deepened understanding of each group by the other. Journal records show instances of failed encounter, misunderstood communication, and skewed interpretation (on the part of the journaling explorers) of “the Natives”.

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“Endeavour by every possible means … to conciliate their affections”

As a sign of respect for the Aboriginal and Torres Strait Islanders, the first inhabitants of this continent and its islands, we need to change the date of our national day.

On 26 January 1788, the commander of the First Fleet, Arthur Philip (pictures), placed the British flag into the soil of Sydney Cove. Journals of the time record that the British had already set foot on the land a week or so earlier, at Botany Bay. However, because Philip couldn’t find fresh water there, he sailed further north. In Sydney Cove, he found fresh water in the Tank Stream, and this determined the site of the first British settlement.

At the time, this settlement was an expression of colonial expansion, claiming a new colony as “Britannia ruled the waves”. Today, we can see that it was an act of colonial imperialism, with inherent violence at its heart and aggressive marginalisation of the inhabitants of the land.

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The profound effect of invasion and colonisation

This Sunday, 20 January, Uniting Churches around Australia will be holding services which focus on a Day of Mourning, ahead of a day later in the week (26 January) marked in many calendars as Australia Day.

These churches will be doing this in accord with the decision of the 15th Assembly of the UCA, held last year, “to request members to support a Day of Mourning to occur on the Sunday prior to 26th January each year, and to engage during worship services in activities such as reflection and discussion of the profound effect of invasion and colonisation on First Peoples” (see https://uniting.church/28-day-of-mourning/)

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15th Assembly

“When you suffer, the whole body of Christ suffers”

There’s been a new contribution, from North America, to the long-running and still ongoing discussion of the place of same-gender attracted people within the church. It’s from the the Bishops of the United Methodist Church (USA). (See http://www.umc.org/who-we-are/council-of-bishops-letter-to-the-global-lgbtq-community)

But first, before considering this, let me say something about the Uniting Church in Australia. Specifically, about the proposal made in the middle of last year, when the 15th Assembly of the Uniting Church had on its agenda a proposal to prepare an apology to LGBTIQ people from the church.

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15th Assembly

Affirmations we can make together

Last year, I posted a series of Affirmations relating to sexuality and same-gender attracted people, and their place in the church. These Affirmations were inspired by a summary that one of my colleagues made of various resolutions adopted by the National Assembly of the Uniting Church or its Standing Committee (thanks Avril). [You can read that post at https://johntsquires.wordpress.com/2018/10/20/seven-affirmations/]

Recently, one of my colleagues commented that these Affirmations would make for a good creed (thanks Neil). I played with them for a bit, and came up with the series of Affirmations below. I think this sequence flows well and the key issues are identified.

I have kept pretty much the wording of the formal resolutions, although they are “tweaked” at some places, to make for a more amenable pattern for saying together in a liturgy. We have moved and developed in our understandings as a church, so the evolving language and ideas reflect that.

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15th Assembly

A Prayer for the Uniting Church in Australia

This Prayer from the President of the Uniting Church has been issued today, along with a Pastoral Letter advising that “the Assembly decision on marriage stands, and will continue to be lived out in our Church, in various faithful expressions”, and noting that the “broader focus [of the Church includes] the ways we can witness to God’s reconciling love, which is beyond measure and has power to transform people’s lives and the life of our society.”

A PRAYER FOR THE UNITING CHURCH IN AUSTRALIA

Written by President Dr Deidre Palmer

six months after the Fifteenth Assembly

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15th Assembly

So, what just happened? (An Explainer, Updated)

The last six months in the Uniting Church has been something of an intense roller-coaster, revolving around the issue of marriage. Our processes are somewhat idiosyncratic and, as events unfolded, matters came down to a rather arcane provision in the UCA Constitution.

I offered An Explainer about this process some months back. In light of more recent events, here is An Updated Explainer.

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Learning of the land (2): Ngunnawal, Namadgi and Ngarigo

So, now we are here in the Australian Capital Territory, to take up new opportunities in ministry. We live in a suburb named after an early Australian poet (Adam Lindsay Gordon), on a street named after an obscure Victorian racehorse trainer (Michael Holt). That strikes me as a curious juxtaposition, indeed.

In fact, all the streets in this suburb are named after Australian sports people. Some are well-known people from Australian sports history, like tennis player Harry Hopman, yachtsman Jock Sturrock, athletics coach Percy Cerutty, jockey Darby Munro, horse trainer Tommy Woodcock, footballer Jersey Flegg, and cricketers Jack Fingleton, Sid Barnes, Clem Hill and Bill Woodfull (captain in the Bodyline series).

A number, however, are obscure figures like Lewis Luxton (born in Australia—but he rowed for Great Britain in the 1932 Olympics), Clare Dennis (a swimmer who won gold at those same 1932 Olympics), Noel Ryan (another 1930s swimmer) and Fred Lane, whose name graces the intriguingly-named Fred Lane Crescent. (Fred was a swimmer in the early 1900s.)

But the region in which we live is named Tuggeranong—a word derived from one of the indigenous groups who lived in the area, the Toogoranoongh. And we live in a city named Canberra, quite possibly drawing on an indigenous word (Koyanberra, or Kanberri, or perhaps Gamberri) which means “meeting place”. Which is what it is today. It is the place where, in contemporary Australia, lawmakers from across the country gather on a regular basis to meet in parliament.

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Learning of the land (1): Eora, Biripi, Whadjuk Noongar

Earlier this year, I attended a national Uniting Church meeting where all of the participants were asked to introduce themselves by stating their name and their nominating body, and then by identifying the First People of the land on which they lived and/or worked.

I took a few liberties with the required formula, and introduced myself as “John Squires, from the Synod of Western Australia. I was born on the land of the Gadigal people of the Eora nation; I rejoiced, for some years, to live and work amongst the Biripi people, on their lands, beside their waters; and currently live on the lands of the Whadjuk people of the Noongar nation.”

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Perth Peacemaking Conference Statement

On the 10-11 November this year, more than 60 people gathered for the Perth Peacemaking Conference to coincide with the 100 year anniversary of the end of WW1. The Conference included an Interfaith Forum (pictured) with representatives from a range of religious faiths.

After the Conference, members of the Ecumenical Social Justice Roundtable agreed to issue a Statement which emerges from the material presented and discussed at the Conference. You can read the Statement below.

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To articulate faith contextually

“The ability to articulate faith contextually within our multifaith, in our multifaith, multicultural society, in covenant relationship with the First Peoples.”

I’m at a national gathering of theological educators who teach at the accredited Uniting Church colleges across the country. We are exploring, together, how we go about educating people within the church for discipleship and leadership, and forming people for ministry in the various ministries that we recognise in the Uniting Church (pastor, lay preacher, deacon, and minister of the word).

These words have been ringing in my ears for much of my time here. It’s one of the things that we say we want to achieve in forming people for ministry. What does it mean, though, “to articulate faith contextually”, in the kind of society that we are living in today?

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15th Assembly

Let your gentleness be known to everyone

Let your gentleness be known to everyone (Philippians 4:5)

I have been thinking in recent days about modes of speaking; ways of proclaiming deeply-held beliefs, ways of engaging in constructively and fruitfully with people who hold different opinions from me. Life these days in the church—and life these days in the public arena, with political debate and social media interaction—seems always to be challenging me, in the way I think about ideas, and speak with other people about those ideas.

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Blessed are the peacemakers

Elizabeth and I attended The Perth Peacemaking Conference today, being held to mark the centenary of the end of World War One. We heard the Gospel proclaimed with clarity and passion by our colleague, Chris Walker, during the morning Eucharist in the Anglican Cathedral. We listened to representatives of a range of religious faiths express how their faith informs their commitment to peace; people from Judaism, Buddhism, Islam, Indigenous Australian, Baha’i, and Christianity (Quaker, Roman Catholic, Anglican and Uniting Church).

There was a good interchange of ideas. I jotted down some of the most striking and insightful comments made during the forum. Here’s my top twelve.
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Pondering peace, worrying about war

It’s 100 years, this weekend, since The Armistice was signed to end The War to End All Wars. In theory, that meant that war would end, and peace would prevail. It is an important moment, to recall that event, and to assess the consequences. Sadly, it has not been a century of peace; far from it.

So, this weekend, I am pondering peace, and worrying about war.

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15th Assembly

Seven Affirmations

In the light of the debates and discussions about human sexuality over the past 18 months in Australia society …
and, in particular, in the light of the recent letter from the Assembly General Secretary of the Uniting Church, regarding the decision of the Assembly about marrying people of the same gender …
I want to offer the seven affirmations below to my LGBTIQ friends and colleagues, and to the allies who are seeking to support them at this time.

They aren’t original to me. They simply come from decisions made by the church in council. They were important at the time, and they still stand as guides and standards for who we are, together, as the church, today.

Might all within the Uniting Church reflect on and pray about these affirmations, and each of us seek to live up to them in our personal discipleship and our life as a community.

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15th Assembly

Recognising Pain, Working for Reconciliation

The church is a community where people of different perspectives and varied commitments gather together in fellowship. It has always been the case, and it is especially evident in the present time, that the church is marked by diversity—a range of cultures, a range of skills, a range of theologies, a range of understandings.

This diversity is in focus in a particular way, in the life of the Uniting Church in Australia. The decision of the recent Assembly, to acknowledge two distinct understandings of marriage, reflects this diversity. The range of views across this diversity has led to some challenges.

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15th Assembly, Uncategorized

The “additional marriage liturgy” for Uniting Churches

Good news from the Uniting Church in Australia website:

The Uniting Church in Australia has today published an additional marriage liturgy that will allow same-gender couples to get married in Uniting Churches from Friday 21 September 2018. The liturgy was approved by the Assembly Standing Committee which met in Sydney from 24-26 August.

The publication of the Uniting Church in Australia Additional Marriage Liturgy (2018) follows the decision by members of the Fifteenth Assembly in July to hold two equal and distinct statements of belief on marriage to honour the diversity of Christian belief among Uniting Church members.

President Dr Deidre Palmer has issued a Pastoral Letter to Church members, to reassure people about the additional liturgy. “By using this liturgy, or the previously authorised marriage liturgies, Uniting Church authorised marriage celebrants will be acting properly within the rites of the Uniting Church in Australia,” said Dr Palmer. “I reaffirm that the Assembly’s resolution on marriage allows you to hold one of two positions on marriage, as a member, Minister or Church Council. The Assembly made this decision acknowledging the faithfully held positions across the life of the Church.”

The Assembly decision allows ministers and celebrants in the Uniting Church the freedom to conduct or to refuse to conduct same-gender marriages.

In her Pastoral Letter, Dr Palmer also praised the conscientious work of Uniting Church Synods and Presbyteries. “If you are still concerned about the position of the Uniting Church in relation to same-gender marriage, I would encourage you to talk to your Presbytery or Synod leaders to ensure you are acting on accurate information about the nature and impact of the Assembly’s decision,” said Dr Palmer.

The Assembly General Secretary Colleen Geyer has written to all Uniting Church authorised celebrants notifying them of the additional liturgy, and the date from which it is authorised for use.

Resources including frequently asked questions are also available on the Assembly website.

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15th Assembly

Marrying same-gender people: a biblical rationale

On what biblical basis can we justify the decision of the Uniting Church, to marry same gender people?

The following blog has been co-written by myself and my wife, the Rev. Elizabeth Raine.  We have a lifelong commitment to the faithful and critical study and interpretation of scripture, and to contextually-relevant missional engagement with contemporary society. We offer these reflections as a way of encouraging serious reflection on the biblical rationale underpinning the recent decision by the Uniting Church, to endorse the marriage of same gender couples alongside the marriage of a male and a female.

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