BUSINESS ETHICS - AP · ethics in the workplace is a reminder that behind every effec-tive testimony is an impressive ethical life. Peter Hastie ap THE AUSTRALIAN PRESBYTERIAN (ABN

ju ly 2005

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BUSINESS ETHICS

It’s God’s business: Scott Rae . . . . . . . . . . . . . . . . . . . . . . . . . . .4

A deep wrong: Charles Colson . . . . . . . . . . . . . . . . . . . . . . . . .9

Giving an account: Kip Turner . . . . . . . . . . . . . . . . . . . . . . . . . .11

BIBLE STUDY

Morality on the front line

20 Bible studies in 1 Peter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .13

NEWS

Across Australia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .19

Around the World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .21

On the Agenda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23

CULTURE WATCH

All change please: Phil Campbell . . . . . . . . . . . . . . . . . . . . . . . .24

REFLECTION

Expelling the world: Sinclair Ferguson . . . . . . . . . . . . . . . . . . .25

SOCIETY

A hateful law: Barney Zwartz . . . . . . . . . . . . . . . . . . . . . . . . . . .26

LETTERS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .29

PRAYER . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .30

BOOKS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .31

Both Sides Now: Peter Barnes

A People Betrayed: Patrick Sookhdeo

Hymn Writers and Their Hymns: Faith Cook

BACK PAGE

Relatively free: Peter Barnes . . . . . . . . . . . . . . . . . . . . . . . . . . . .28

A U S T R A L I A N P R E S B Y T E R I A N July 2005 • 3

July 2005

No. 572

The Washington Post ran an article recently on a profes-sor of mathematics, Richard Semmler, who lives inthe American capital.

Semmler has attracted attention in the USA becauseof his radical Christian lifestyle. An evangelical Christian,Semmler has poured his life and savings into a range of activi-ties that are justifiably called “good works”. By the end of 2005he will have donated $700,000 to a variety of causes includingeducational institutions, poor relief, accommodation for thehomeless, as well as a number of Christian groups.

Semmler, who is unmarried, lives in a tiny condominiumon a strict budget. He lives abstemiously – even foregoing atelephone at home – and has deliberately turned his back onluxury. He gives away more than half his annual salary. Whenhe is not at the office preparing for lectures and markingpapers, he is at home writing and editing maths text-books tofund his charitable ventures, serving meals to homeless men,working on building sites erecting new homes for the poor, ortutoring disadvantaged students.

Don Thompson, for whom Semmler built a house, says ofhim: “He doesn’t just talk a good game. He’s out there in thetrenches.” John Ruffino, the executive director of the NorthVirginia Community College Foundation, says: “He’s a greatexample not only for his college but for anybody.”

The fact that the press has seized on Richard Semmler’sgenerosity and good deeds reminds us of the power and influ-ence of a transformed life. While it is essential that Christiansare active in evangelism, it is also true that crusades, sermonsand tracts are unlikely to have a significant impact if peoplemeet Christians who are living inconsistent lives.

Semmler’s Christian testimony is powerful preciselybecause the world has acknowledged that there is a unitybetween his beliefs and ethics. In other words, his personallifestyle supports and amplifies his Christian convictions.

It is undoubtedly true that one of the reasons why theChristian message is not more warmly embraced in our soci-ety is that there is too much of a “disconnect” between ourstated convictions and the character of our lives. This issue onethics in the workplace is a reminder that behind every effec-tive testimony is an impressive ethical life.

Peter Hastie ap

THE AUSTRALIAN PRESBYTERIAN (ABN 81 498 399 755): The national magazine of the Presbyterian Church of Australia. Editorial committee: Peter Hastie (NSW) Themes Editor;Barney Zwartz (Victoria) Production; Stuart Bonnington (West Australia) News Editor; Tracy Gordon (NSW), World News Editor. Graphic Design: Sandra Joynt for A&J Moody Design:www.ajmd.com.au. Advertising and subscription inquiries: Walter Bruining, PO Box 375, Kilsyth 3137; Phone: (03) 9723 9684. Subscription: $35.20 a year inc. GST; bulk (etc)$31.90 each inc. GST. Office: PO Box 375, Kilsyth 3137. Phone: (03) 9723 9684. Fax: (03) 9723 9685. Email: [email protected] Printed by Adept Mail & Print Services,Boronia, Vic. Published: Monthly except January by the National Journal Committee of the Presbyterian Church of Australia; Convener Peter Hastie. Opinions expressed are those of thecontributor and not necessarily those of the PCA, the editor or the committee. Acceptance of advertising does not imply endorsement. Contributions: Submitted articles are welcome. The deadline is the first of the previous month. Donations are always welcome. Print Post approved 34918100384. www.ap.presbyterian.org.au

editorial

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One of the main challenges for theChristian Church is to take themarketplace more seriously. Thisis where most Christians spend

the main part of their lives, but judgingfrom the teaching programs of manychurches it would appear that howChristians conduct themselves in thisimportant arena tends to rate as lessimportant than matters such as evange-lism and personal witness.

Recently, Peter Hastie spoke with DrScott Rae, Professor of Philosophy ofReligion and Ethics at Talbot TheologicalSeminary, Biola University, Los Angeles,on the issue of Christian business ethics.Dr Rae holds an MA and PhD in SocialEthics from the University of SouthernCalifornia, and a ThM from DallasTheological Seminary. His major interest isin how Scripture applies to current socialissues. He specialises in the subjects ofmedical and bioethics and business ethics.He is the author of seven books, The Ethicsof Commercial Surrogate Motherhood:Brave New Families? 1994; Moral Choices:An Introduction to Ethics, 2000; Brave NewFamilies: Biblical Ethics and Reproductive

Technologies, 1996; Beyond Integrity: AJudeo-Christian Approach to Business Ethicswith Kenman L. Wong, 1996; EmbryoResearch and Experimentation, 1997;Bioethics: A Christian Approach in aPluralistic Age, with Paul M. Cox, 1999;Body and Soul: Human Nature and theCrisis in Ethics, with JP Moreland, 2000.He is also a consultant ethicist for five hos-pitals in Southern California.

Dr Rae is married and has three boys.He lives in Irvine, California, and when heis not teaching ethics and philosophy, he iscoaching his boys’ sports teams in soccer,basketball and athletics.

Scott, business ethics hardly featureamong the subjects taught by mostseminaries today. Given that businessethics affects so many Christians intheir personal daily dealings, how doyou explain that?

The problem is that most pastors andtheological professors are not involved inday-to-day business. Of course, in onesense they are. There is a sacred steward-ship in running a church or an academicprogram. I suspect the reason why pastorstend to ignore the subject is that theydon’t directly face issues in the workplacethe way the people in their congregationsdo.

But there’s a second factor here as well.I also think we don’t equip pastors to talkto their congregations about the issues inthe workplace because we have isolatedthe subject of the spiritual or religious lifefrom the rest of daily existence. Churchon Sunday, work on Monday – the twojust don’t come together very often. Thisprivatisation of people’s faith is some-thing that is well documented. Most peo-ple at the church don’t see their pastors asresource people who can talk about theintegration of faith in the workplace.Naturally, they might look to them forsome guidance on how to share their faithwith co-workers or to provide some use-ful rules on being honest with their tax,but that’s as far as it goes.

B U S I N E S S E T H I C S

It’s God’s businessChrist and capitalism go well, so long as Christ is first.

Scott Raetalks toPeter Hastie

4 • A U S T R A L I A N P R E S B Y T E R I A N July 2005


But you’re right; business ethics is amajor omission in the theological curricu-lum. I’ve often talked with friends inCampus Crusade and pointed out howthey would be much better positioned fordiscussion with business students if theywere up to date with some of these issues.I don’t know that I have won any pointswith them yet. But, as you say, it’s anobvious deficiency given the extent towhich our lives are affected by business.

There is a renewed interest in busi-ness ethics and corporate governancetoday. What has brought about thischange?

Well, there’s nothing quite like seeingscandals on the front page of the newspa-pers to refocus our concern. And some ofthese scandals have been particularly glar-ing and outrageous. Thousands of peoplehave lost their jobs and life-savings inthese swindles. For instance, how couldWorldCom hide some seven billion dol-lars in costs in over a little more than ayear? That’s nearly two billion dollars aquarter! The average person would tellyou that that’s more than playing a littlefast and loose with the accounts; it’s fraudon a gigantic scale.

I think we need to realise that there’ssomething about the commercial cultureof the workplace and organisational lifethat makes it hard to be honest. Unlessboards and business leaders are inten-tional about being ethical, it stacks thedeck against people who want to act hon-estly and exercise moral courage.

I remember some years ago that theformer head of the Security ExchangeCommission in the States donated $30million to Harvard to start an ethics pro-gram. Guess what? It took Harvard threeyears before they spent a dime of itbecause they couldn’t figure out what todo with the money! This man is a friendof Charles Colson and Colson wrote anarticle about it. He was quite blunt to hisfriend: “You’re wasting your money,” hesaid, “Harvard can’t teach ethics.” So hisfriend invited him to go to Harvard andspeak on the subject. He titled his lecture“why you will never learn ethics atHarvard”. The extraordinary thing wasthat nobody asked Colson any questions;no one really challenged him. Theyseemed to accept what he had to say.

The point I want to make is that thisstate of affairs is starting to changebecause we’re seeing the fruit of our inat-tention to it. Almost every week in thebusiness news there is another companyrestating their earnings or admitting to

accounting fraud. Over the last two yearswe have had a lot of chief executives doingwhat we call here the “perp walk”. That’sAmerican slang for a senior executive (aperpetrator), being led away from hisoffice in handcuffs. It makes exciting TV!More than a handful of chief executiveshave done the perp walk in recent times.

But now, finally, business leaders haverealised that this is actually harmful forbusiness. A lot of people have lost theirlife’s savings. My parents live in Houston,Texas, and they had friends who workedfor Enron wholost everything– shares, pen-sion funds, thelot. The tragedywas that whenthe stock washeaded off thecliff executivesstarted sellingtheir shareswhile every-body else waslocked in.Thousands ofordinary people had to stand by helplesslyand watch their stock go down the drain.A lot of them were badly hurt.

I think investors have now gotten overit, but there is still a lot of nervousnessamong the investing public. I must admitthat I still read earnings statements withscepticism. I constantly ask myself: “Arethose really the numbers?” It now takes alot to convince me that the published fig-ures are the real thing.

It’s often said that unless you leaveChristian morality at the door, you’regoing to be a loser in business. Ishonesty really the best policy?

In the short run, the answer is no. Butin the long run, the answer is yes, honestyis the best policy. In the short run, I thinkit’s fair to say that acting honestly doesn’talways help the bottom-line. I mean, ifdoing the right thing was always prof-itable, then everybody would do it all thetime, right? We wouldn’t even need tohave this discussion.

I think we need to face the fact thatpeople do profit from cutting corners inthe short-term. We saw people doing thisthroughout the dot.com boom. Therewere enormous rewards to be reaped fromcutting corners. For instance, the psalmistin Psalm 73 laments that the wicked pros-per and that they do so on account oftheir wickedness. In other words, theyprosper as a result of their dishonesty.

However, I think it’s a different situa-tion in the long run. You see, in the longrun it’s vital that your business has repeatcustomers. If you are going to build aprofitable business, then you need todevelop customer loyalty by earning areputation for trustworthiness anddependability. These things really matter.

Again, I think you can also make agood argument that when employeestrust an organisation, they are more likelyto work harder and to make sacrifices. SoI think in the long-run that it’s true thatethics are good for business.

There are a couple of exceptions to thisrule which I should mention. Forinstance, I’m sure we can imagine compa-nies that are so powerful and so dominantin the market that it’s unrealistic to thinkthat the market will punish them foralleged misconduct. For instance, assumeMicrosoft did something wrong. They areso dominant that they can do virtuallywhatever they want. The market is nevergoing to turn away from Microsoft. Why?Because Linux and Apple can’t competewith them effectively. This means thatMicrosoft can, to a certain extent, ignorethe market. Unless the regulators step in,no one is going to exercise any effectiverestraint on their conduct.

Could you elaborate further on thegeneral relationship between ethicsand long-term success?

Let me put it like this: I will always goout of my way to do business with peopleI can trust. Convenience always runs apoor second when weighed against thefactor of trust. For instance, I will onlytake my car to a mechanic whom I cantrust. And if it involves a job where spe-cialist knowledge is involved, thatbecomes even more important. Even ifthere is a price difference, I am alwayswilling to pay a premium for someone Itrust.

Let me give you another example. Ihave a graduate student from Ethiopia.He grew up dirt poor. Shortly after hearrived in the US, I took him out to lunchand paid with my credit card. I’m surehe’d never seen a credit card before. Infact, I’m convinced he thought we werewalking out of that restaurant withoutpaying for the meal. So I explained to himthat the credit card company trusts me topay the bill and the restaurant trusts thecredit card company to pay on the invoice.Of course, if I prove myself unworthy ofthat trust, my card is revoked.

Then he told me something interest-ing. He said: “In my country the way that

Scripture talksscepticallyabout wealthbecause oneway wealth wasacquired in theancient worldwas takingunfair advantage.


goods change hands is for the seller tohave his hand on the goods and the buyerto have his hand on the cash. When theydo the deal, they both release their hold atthe same time.” So I said, “It’s not sur-prising that your country is impoverished.If people can’t trust each other, then thecost of doing transactions becomes tooexpensive. When people behave like thisthey will find it hard to do business.” Ithink he got the picture. There is a defi-nite link between trust and prosperity.Cultures where there is a high degree ofinterpersonal trust outside their familiestend to do better in a market economythan ones who don’t have that trust.

Many of the early church fathers likeAugustine looked at business as anevil and unsuitable for a Christian.What led them to such a despairingview and were they fair?

They were probably fair in their con-text, but I am not sure that their assess-ment would be true today. Commerce wasoften seen as evil in the early church, notbecause it generated wealth, but becausemost people who became wealthy in theancient world did so through morally ille-gitimate means. They abused political orfinancial power. The idea that you coulddo well financially as well as serving otherswasn’t an idea that motivated much busi-ness. Most people who got rich did so atthe expense of somebody else.

When the prophets said that the poorwere oppressed by the rich that was whatthey meant. The rich had set up lendingpractices that were designed to make thepoor default. This made it easy for themto seize their real estate which they held ascollateral. That system is called “zero sumgain”, where there is a necessary connec-tion between winners and losers. In thatsituation, the supply of goods and serviceswas a fixed pie. If the rich got a biggerpiece, then everyone else necessarily got asmaller one. Tragically, that view of eco-nomic life is very much alive today in partsof the world where the market has neverbeen tried, such as parts of Latin Americaand sub-Saharan Africa.

Fortunately, in a modern western econ-omy, this is not so much of a problem.One of the benefits of a modern regulatedmarket system is that it’s possible to dowell financially while providing usefulgoods and services. In this sense, theworld can be better off when I make a dol-lar because I also provide a useful contri-bution to the wider community. Ofcourse, this may lead to disparities in thedistribution of wealth, but I think these

are less troubling than they were prior tothe regulative protection of most modernmarket systems.

Frankly, I don’t lose a lot of sleep overthe fact that Bill Gates has the net worththat he does. His knowledge and expertisein the field of software design have reallyimproved the quality of life that the rest ofus enjoy. He has made his money in alegitimate way that has brought huge ben-efits to the whole world.

So when the Scriptures talk scepticallyabout wealth, they do so because one of theways in which wealth was acquired in theancient world was through taking unfairadvantage of the poor. Of course, we havea duty to care for the poor. And we cer-

tainly need to protect them against wealthypredators; but we also need to understandthat the conditions of economic life in theancient world were in many respects quitedifferent from our own.

How should a Christian look at busi-ness? Is business a legitimate spiritualcalling? Or is it just a means to paythe bills?

I think the Bible teaches this simpletruth: “Your work is your altar.” A per-son’s work is their place of service to God.There is no dichotomy between businessand ministry. The idea that there is adichotomy is a medieval (or evenGnostic) notion that the Reformersrightly rejected. Nowhere does the NewTestament teach that business, or anyother legitimate vocation, should be aban-doned for the sake of moral and spiritualpurity.

I do think that people in business facemoral challenges. However, the assump-tion that you have to compromise yourvalues in order to succeed in business isfalse. I don’t think compromise is neces-sary. There are some successful business-men who have suggested that businessrequires such compromise. For instance,Ray Kroc, who founded McDonalds, said“My priorities are God first, family sec-ond, and McDonald’s hamburgers third.

But when I go to work on Monday morn-ing, that order reverses.” Sadly, what Krocbetrayed was that he had a compartmen-talised life which had one set of rules forthe workplace and another for his privatelife. I think Kroc’s view has huge prob-lems.

There is no doubt that business has aninstrumental value for supporting mis-sions and the work of the church. Andcertainly people in business have what Icall a “strategic soapbox” for the procla-mation of the gospel that most pastorswill never have. But the value of businessgoes well beyond its instrumental value.The New Testament makes it clear thatGod calls people to business among otheravenues of service (1 Cor. 7:17, 20, 21,24). People who work in business aredoing God’s work in the world in thesame way that people who work in thechurch are doing God’s work in thechurch. When the Reformers said thatyou can have a calling in the world of busi-ness, they were right. Luther said that theworkbench, the kitchen and the farmer’sfield were all avenues of service to God.So it troubles me deeply when I meetChristians, especially seminary students,who think that they have to leave the busi-ness world in order to serve the Lord full-time. It’s a widespread view among evan-gelicals today and it’s dead wrong.

Some people allege that variousaspects of modern business inher-ently demand compromise, such asadvertising or futures trading. Isthere a legitimate place for Christiansin such areas of work?

I think there is. One writer calls thiskind of question a “tough business” issue,where the demands of virtue meet therealities of a sin-filled market-place. Myown view is that we are better off withChristians keeping their place at the tablethan we are with them walking away. Ofcourse, this doesn’t mean that Christianswill sometimes say no on the grounds ofconscience. As long as you are a goodworker and don’t make every second job a“conscience issue”, most employers willbe tolerant about these sorts of things.

I had a friend of mine who worked forthe Pacific Bell phone company. He wasasked to consult on a project that wasdesigned to streamline their billing servicefor their 976 (sexual services) customers.He was a good employee and believed heshould in conscience opt out of that job. Ithink his company was willing to accom-modate him on that score.

Advertising is a little more problem-


OnceChristians

withdraw froma certain area

of business,it’s really hardto reclaim the

abandonedterritory.


atic. I would be uneasy doing advertisingfor a company like Calvin Klein. I believethey push the envelope sexually all thetime. However, having said that, I wouldprefer to have someone with a Christianworldview sitting at the table trying toinfluence the advertising campaign thansomeone who had no moral conscience.It’s a difficult issue and Christians will dis-agree on this. The problem is that onceChristians withdraw from a certain area ofbusiness, it’s really hard to reclaim the ter-ritory that’s been abandoned. Business inAmerica is one area where there is still asignificant Christian presence that oper-ates as salt and light. Obviously, there isabsolutely no way a Christian can work ina sexually exploitive industry like pornog-raphy. I’ve never heard anybody say, “Godcalled me to be a Playboy photographer”.But in my judgment, industries that areinherently compromised are few.

Some Christians in business surviveby compartmentalising their lives.That is, they are believers on Sunday,but they play by the rules of the jun-gle on the other six days. Can youreconcile that sort of accommodationwith the Bible?

No, absolutely not. If the lordship ofChrist means anything, it certainly meansthat it is inconsistent to compartmentaliseyour life like that. Again, I think the needthat some feel to compartmentalise theirlives is based on the false assumption thathonesty doesn’t pay. In the short run, thisis probably true. But it’s certainly not trueover the long-term.

Some Christian CEOs claim thatbeing a Christian doesn’t work inbusiness. “I’ve got to be ruthless, I’vegot to be tough, I’ve got to do what-ever it takes to get the share price upand get a decent return on the invest-ment.” What do you say to that?

I’d want to know exactly what they aredoing. Personally, I don’t see any problemfor a Christian CEO demanding highstandards and negotiating a tough deal.For instance, I don’t think that it neces-sarily compromises a CEO’s witness tomake a hard decision to down-size and layoff staff. It all depends on how it’s done.Is it done fairly and compassionately andwith due concern to provide genuine sup-port for workers? Sometimes the survivalof a company depends on it. Employersare not conducting charities. They canonly continue their operations while theyare solvent.

Actually, I am not happy on principle

with businesses that make charitable con-tributions from their shareholders’money. In most cases the shareholdershave never approved it. It is getting closeto stealing. I strongly support charity butI think if you want to make charitablecontributions you should do it out ofyour own income after paying your taxes.I don’t think it is ethically right to be buy-ing virtue with other people’s money.

What is a Christian CEO supposed todo when he is required to give apledge of good faith (read “bribe”) toget important contracts to keep hisemployees in a job and his companyin business?

Some American companies haveadopted a blanket policy that “we don’tdo them”. Shell Oil, for example, does alot of business in the Middle East wherethis is common and it doesn’t seem tohave hurt its business. Not every com-pany is as pow-erful as Shell.But this is a hardissue becausewhat is problem-atic about a bribeis that it createscompetitive dis-a d v a n t a g e .People can’tcompete ontheir merits.

Of course,some of thesepledges are what I would call “entry fees”that everybody pays and that, by itself,does not create an unfair competition.The problem with such a situation is thatthe entry fee is usually not the last pledgethat is demanded. Usually the demandsare ratcheted up from that point.

I think there’s a difference betweenoffering a bribe and responding to what Iwould call extortion in order to continueto do business. Some of this I think is rel-atively harmless. In lots of countries todayif you want to get mail or phone service,or electricity, then you’ve got to bribe acivil servant to do that. I think this isroughly analogous to tipping waiters orwaitresses. I don’t have a big problemwith that. Missionary organisations arealways finding these sorts of problems. Ifthey want their phone service turned on,they have to pay more than the company.You also have to pay the technician as well.I don’t have a big problem with that. Butwhen it creates a competitive unlevel play-ing field, then that’s problematic. I thinkthat’s why the law in the US will tell you

that it’s illegal. The question I have for executives who

claim that this is standard practice is, “If itis standard practice, why is it so frequentlydone under the table?” It’s rarely done outin the open. Doesn’t that tell you some-thing about the practice? The book ofProverbs says that “bribes corrupt theheart”, but I would add that they also cor-rupt the culture.

How do Christians work out what tothink about relatively modern devel-opments like share markets, futurestrading, insider trading, mergers andacquisitions, all that sort of stuff,when the Bible is written in an agrar-ian context?

For a start, it means that there will nec-essarily be some grey areas on questionsof ethics. There must be room for peopleof good faith and good will to agree todisagree on some issues. I think that whatwe need in these cases is not specificteaching from Scripture on the preciseissue but more general principles thatrelate to those practices. And I think weshould also allow some flexibility aboutthe specific application of those principleson a case-by-case basis.

I think that if you want to be helpful toexecutives in some of these areas, it’s notenough to have a strictly legalistic, black-and-white approach to morality. Some ofthe issues with which they wrestle are notsolved by pointing out a specific text inthe Bible. Sometimes the Bible does notaddress the precise issue. This means thatwe have to resort to a number of generalbiblical principles such as justice, compas-sion, and holiness to find a way ahead. I’dput it like this: for every ethical decisionwe make, we should run it through a gridof holiness, justice and love – those threeprinciples. And there will be others thatbear on the specific issue, but I think thesethree are a helpful filter to begin with.

What place does natural law have informulating business ethics?

I think it plays a significant rolebecause if you don’t believe in somethinglike natural law you can’t talk to anybodywho doesn’t share your worldview about aChristian ethic for business. Business is agood example of the arena of natural law.It’s one of the areas of life where everyoneis pretty much agreed on what is right –we all adhere to the norms of truth-telling,covenant-keeping, and trustworthiness.Think about all of the millions of transac-tions that take place every day that arepremised on trust. Whoever said that

In some coun-tries, bribing acivil servant toget mail or ser-vices is roughlyanalogous totipping waitersor waitresses.

greed is what runs a market system waswrong; it is trust. When trust breaksdown, then the market is plunged into cri-sis. So natural law is something that mostpeople agree with regardless of their theo-logical orientation.

What social responsibilities do peoplein business have? Do they have anyother responsibilities apart frommaking a profit? Do they have oblig-ations to wider society?

I think there are other stakeholderswho have a place at the business tableapart from shareholders and management.I don’t think business can proceed on theassumption that shareholders are the onlyones who have an interest in how a busi-ness is run. Increasingly, I think we arefinding that if other stakeholders aretreated well it is actually good for theshareholders. There are times when, forexample, the environment is an importantconsideration in the way a company doesbusiness. It may be that a company’s envi-ronmental responsibility may eat up someof their profits, but in the long run I thinkthat environmental stewardship is goodfor business. And it’s not just because it’sall the go to have green products. I believeit’s a business responsibility to ensure thatyou have a sustainable operation in theyears to come. The one problem, how-ever, with the stakeholder view is that itsadvocates are yet to provide useful criteriawhich help to rank the interests of therespective stakeholders.

Do you have any suggestions on howto work out your obligations to indi-vidual stakeholders? Who comes first– owners, suppliers, employees, orcustomers?

I’m not sure that we’ve got anyabsolutes on that. I think the owner’sinterests do come first. Under Americanlaw companies have fiduciary obligationsto their owners that they don’t have toother parties. However, other stakehold-ers cannot be ignored. Obviously, ifemployees are poorly treated then theowners are going to feel it. Again, if youdon’t pay your suppliers on time, you arenot likely to get good service.

How is a Christian CEO meant todeal with a share market that isalways looking for a better return onits investments? Where do the rightsof workers enter the equation?

I think in most cases the issue ofdown-sizing is a business decision and nota moral one. The moral issue usuallycomes into play once the decision has

been taken to reduce staffing levels.Every time there is a lay-off there are cer-tain costs associated with the decision andowners have an obligation to meet them.This is only fair.

However, I don’t think a company ismorally obliged to retain employees thatare superfluous to its needs. As I saidbefore, a company is not a charity. As acustomer, I certainly don’t want to haveto pay higher prices for a product or ser-vice so that a company can keep excessworkers employed. Actually, it’s not thegreed of companies that is driving downstaffing levels; it’s consumers who areshopping for more competitive prices and

better goods andservices. In mostcases, we’vedirected ouranger at thewrong target. It’smainly con-sumers andinvestors who aredriving the needto down-size.That’s just a mar-ket reality.

Do you have aproblem with Christians in manufac-turing businesses that go overseas tosweatshops to get cheaper products?

That’s a difficult issue that tends to getclouded with a lot of emotional rhetoric.It’s not an easy problem to solve. Let mesay this: many of the reactions to sweat-shops, especially those coming fromChristians, only consider half the facts.What many activists don’t realise is that inclosing down sweatshops in Asia, forexample, they are hurting the very peoplethat they want to help. The people whowork in these sweatshops are often grate-ful just to have a job that puts food ontheir table; for them it’s a matter of sur-vival. Many of their countries don’t paywelfare.

Having said that, I would like to seemany of these companies paying betterwages. They shouldn’t exploit the poor.However, what troubles me more is com-panies who go from one country toanother in search of cheaper unskilledlabour. For instance, they will hire peoplein Mexico with no skills. But they are notsatisfied with that. They then want to goto Honduras in search of even cheapernon-skilled labour. Then they lay off theworkers in Mexico who have no prospectsof a job. I feel for people in these situa-tions, although I am not convinced thatit’s a company’s responsibility to ensure

that all of its employees are sufficientlyskilled to be re-employable.

I think if Christians are concernedabout abusive practices in the workplace,then the best thing to do is to withdrawtheir investment from the company con-cerned.

Environmental awareness hasbecome a very important aspect inbusiness. Is it possible to strike a bal-ance between environmental protec-tion and economic growth and jobsfor all workers?

It is good business to take care of theenvironment. There is just no compro-mise. We had a controversy here inCalifornia between developers and envi-ronmentalists over a little songbird calledthe Net Catcher. Its habitat is about 30minutes inland from here; it is one of thefew remaining places in the world where itlives, and the environmentalists went nutswhen the developers started buildinghouses on the property. But they reachedan agreement; they compromised. So theenvironmentalists got the habitat pro-tected and the developers got to buildsome houses. That was an excellent result.

The problem is that we are often facedby extremists on this issue. From thedevelopers we hear: “Develop at anycost”. On the other hand the environ-mentalists are screaming, “Protect theenvironment at any cost”. Neither posi-tion is helpful because there is usuallyroom for sensible compromise.Fortunately, the community here in theUSA has become more environmentallysensitive. Actually, I think the marketmay end up providing as good an envi-ronmental incentive as the law. Forinstance, take the logging industry. Ifthey are not actively replenishing theforests, then they won’t last in business inthe longer-term.

I believe radical environmentalism isnot a Christian option. After all, the Biblecalls us to “subdue and fill the earth”. Thismeans that Christians should encourageresponsible development along withrespect for the environment.Development has civilised and containeda fallen world. At the end of the Scripturethe metaphor for the heavenly state is notthe “wilderness” of God but the “city” ofGod. That strikes me as important. It ishard to draw the conclusion from this thatdevelopment is inherently a bad thing. Infact, in the Scripture the wild, untamed,and pristine wilderness is often ametaphor for judgement. I think thatmodern scepticism about development isvery problematic. ap

E V A N G E L I S MB U S I N E S S E T H I C S


If Christiansare concernedabout abusive

practices inthe workplace,

then the bestthing to do is

to withdrawtheir invest-

ment from thecompany.

Charles Colson has sharply criti-cised Mark Felt, the former No. 2official at the FBI, for leaking clas-sified material to The Washington

Post during the Watergate scandal from1972. Colson was special counsel toPresident Nixon and served a prison termfor leaking FBI files. Colson became acommitted Christian during the scandaland later founded Prison Fellowship, aministry to prisoners and their families.

Stan Guthrie, Christianity Today’ssenior associate news editor, interviewedColson, a CT columnist, about his com-ments about Felt, as well as his new book,with Harold Fickett, The Good Life.

On CNN and the Today Show andelsewhere you’ve said that Mark Felt’sactions as “Deep Throat” were nothonourable. Why?

Because he was basically leaking FBIfiles, which ironically is what I went toprison for. He was handing out FBI files,which are held in the greatest secrecy, in aclandestine operation with Woodwardand Bernstein. That’s the most securething in the United States government,because the FBI, for goodness’ sakes, hasfiles on half of the American people. Andif they indiscriminately pass this out, forwhatever they deem to be a worthy pur-pose, you’ve broken down the whole sys-tem.

I gave one FBI file on Daniel Ellsbergto a newspaper reporter and went to gaol.So I don’t think it’s honourable to dowhat Felt did. I think he had an honorablesolution, which he chose not to use.

You basically believe he should havejust gone to the President and then, ifnecessary, held a press conference.

What he could have done is gone firstto the director of the FBI and say,“There’s criminal activity going on in theWhite House, and these guys areobstructing justice”. If the director of theFBI wouldn’t go with him to thePresident, then if Mark Felt had called me,I could tell you, guarantee you, I wouldhave gotten him in to see the Presidentbecause, I would have been afraid that if[we] didn’t, the FBI would bring downthe President. And the President would

have done something immediately, notout of moral compunction but out of self-interest, because you can’t have the No. 2official in the FBI believing there isobstruction of justice in the WhiteHouse.

Many others have voiced disagree-ment with you about this, saying Feltbrought down a corrupt WhiteHouse and should be applauded.Doesn’t thatargument havesome merit?

That’s thecurse of rela-tivism. That’s theera we live in thatis so dangerous.That is saying, “Icould sit thereand make a judg-ment about whatis right evenwhen the law says something else.” Thisis not a case of civil disobedience likeMartin Luther King in the Birminghamjail, in which he appeals to a higher lawsaying that the law at the time was unjustand therefore he couldn’t obey it. Thatwas a principled position. He was correct.But that’s not the case of Mark Felt.Mark Felt had an obligation to reportobstruction of justice to the officials andto a grand jury, if necessary — not to leakit to reporters.

What do you think about the role ofjournalists in our society in uncover-ing government corruption?

I think it’s what the press has alwaysdone and does well. And I, in this case,don’t fault the press. If Mark Felt waswilling to give them this kind of infor-mation, they were justified in printing it.I do think we have to be careful withanonymous sources. That’s anotherquestion, because anonymous sourcescan be trying to settle a score, which may

or may not have been the case with MarkFelt. That part is unknown at themoment. What really motivated him washis belief that the Nixon presidency wascorrupt.

Using illegal means to achieve a justobjective can sometimes be ethically jus-tified — the classic standard being some-body’s drowning in a pond and there’s ano-trespassing sign, but you violate thelaw and jump over the no-trespassingsign and go rescue the person. But Felthad legal means available to him. I knowpeople say it was a paranoid era and hewould have gotten transferred to Alaska,and as a whistleblower we’d have ruinedhim. That’s nonsense, because all he hadto do was try to see the President. If thePresident wouldn’t see him, then he’stotally within his rights to resign publiclyand to say why. And if he did that, itprobably would have ended the issueright there. And I dare say he would be ahero.

What would have happened differ-ently if he’d taken the route that yousuggest?

I think it would have precipitated animmediate crisis. If the No. 2 guy in theFBI says, “There’s wrongdoing out in theWhite House and they won’t listen to me,I’m resigning,” the President would cleanhouse in a hurry, or the impeachmentwould have taken place within two weeks,instead of nine more months.

You have roles not only as a formerNixon administration figure but alsoas a Christian statesman. Fromwhich role does this perspectivecome?

It’s interesting, and that’s a good ques-tion. It’s interesting because I can iden-tify with Mark Felt. In my political hey-day I used a lot of unethical means to jus-tify what I considered very noble goals:getting our prisoners home, ending thewar, and not leaking documents thatcould undermine it. So I learned in theNixon days after my conversion thathuman beings have the infinite capacityfor self-justification.

What I’ve learned as a Christian, andhow I’ve reflected on this in my own

Charles Colsontalks toStan Guthrie


A deep wrongA former Nixon aide says Deep Throat’s leaks were unethical and unnecessary.


Mark Felt hadan obligationto reportobstruction ofjustice to theofficials – notto leak it toreporters.

experiences, [should] moderate us fromdeifying or beatifying Mark Felt. Iwatched some high-school kids on TVlast night who knew nothing aboutWatergate. They all said he was a hero. I’mthinking, “Oh, wait a minute. They arebeing taught Machiavellian ethics. This isterrible.” Woodward said in a piece in TheWashington Post that Felt “believed he wasprotecting the bureau by finding a way,clandestine as it was, to push some of theinformation from the FBI interviews andfiles out to the public to help build publicand political pressure to make Nixon andhis people answerable. He had nothingbut contempt for the Nixon WhiteHouse and their effort to manipulate thebureau for political reasons”.

Do you realise what’s in FBI files? Iwould hate to think mine could bedropped out if somebody wants to putpressure on me. That’s illegal. When I wasin the White House, I thought this was apretty good thing. I put out an FBI file. Ithought it was justified. Now it horrifiesme. So I think I’m speaking as a Christian.

How did Watergate change you?Well, I’ve written books about that.

Watergate changed me in the sense that Irealise that the power that you think is soawesome when you’re in government isvery shallow. It changed me in the sensethat my life has been totally redirectedbecause, being in the middle of theWatergate crisis, I came to Christ. I nowhave a passion for serving “the least ofthese” in society. I see the world differ-ently.

In my new book, The Good Life, Iwrite about how Watergate has changedmy perspective. But also I talk aboutintegrity being the ultimate quality thatyou’re looking for. And integrity meansembracing the truth. It means findingwhat is true and just and good, and doingit. You’ll never live the good life apartfrom the pursuit of truth. To be the sec-ond-ranking official in the FBI sneakingaround at night looking for flower pots on

ledges and mark-ing in The NewYork Times totake super-classi-fied FBI inter-view forms andgive them to areporter, that isnot pursuit oftruth. That’s nota life of integrity.

Let him livethe rest of his life

out peacefully. I’m not trying to hurt himat all, and I’m not motivated by anger. I’mglad we got knocked down. Because ofWatergate, I’m doing things that are muchmore meaningful in my life. I’ve been for-given, for which I have much to be for-given. But I’m just saying, “Don’t teachthis example.” That’s my passion. That’smy greatest concern.

Your new book, The Good Life, issomething of a departure for you.Why did you write it?

It’s a departure for me for a couple ofreasons. One is I have written primarily to

the church up until now. Now I’m writ-ing, I hope, to seekers. You won’t find ref-erences to Scripture until you get to thevery end of the book. I’m writing forseekers who are looking for answers tothe meaning and purpose of life. And I’mexplaining the things I experienced in mylife, which turned out to be dead ends, andthen taking the reader on a journeythrough rational, reasoned argumentswhich you pursue in order to find what istrue in life.

It’s kind of a natural order approach.It’s a kind of apologetic defence or apolo-getic presentation that I hope seekers willfind helpful. I’ve written the book primar-ily for seekers. Now, a lot of Christiansare seekers. A lot of Christians have anominal faith, and they don’t reallyunderstand it. But what I argue in thebook is that only the biblical worldviewmakes sense of life. But I don’t get to thatpoint until the end.

A lot of people have said that we’reliving in a postmodern era and ratio-nal arguments don’t seem to workwith those kinds of people any more.Do you think this book will scratchpeople where they itch?

Young people are looking for answersto what life’s about, and they’re notrejecting religious answers. In fact, they’relooking for religious answers. They aresimply, woefully, ill-informed. I don’tthink reason is out the window. I think itneeds to be resurrected to lead peoplethrough intelligent arguments about real-ity. In my opinion, you have to challengethe postmodern generation. This bookdoes that. It challenges postmodernism asbeing a bankrupt way of seeing life. So I’dlove to have a postmodernist read it. Idon’t believe the way you deal with post-modernism is to embrace it and build onit. I think you refute it.

What do you think most people arelooking for?

I think people want to know what lifeis all about. Rick Warren exposed a rawnerve in the world. And that is, peoplewant to know why on Earth they’re here,as he put it so well. I started writing thisbook before The Purpose-Driven Life, butI was greatly inspired by Warren’s exam-ple, because he’s taking the Scripture andshowing people how life has a purpose,which is terrific. I’m doing it by reasonand by what I hope are thoughtful argu-ments that get you to the same place.

Reprinted from Christianity Today, June2005 ap


1 0 • A U S T R A L I A N P R E S B Y T E R I A N July 2005

Young peopleare looking for

religiousanswers. They

are simply,woefully, ill-

informed.

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When I started the postgraduatecourse that is a prerequisite tobecoming a chartered accoun-tant, I was introduced to a sub-

ject called CA Foundations – a systematiclook at various business practices, focus-ing on how to behave in ethically ambigu-ous professional situations. It covered arange of issues such as business strategy,workplace relations, and professional con-duct, but running through all of thesetopics was the common thread of busi-ness ethics. Although most charteredaccountants would not regard businessethics as a particular area of specialisation,it does raise the question: in what sensedoes the accounting profession regardethical behaviour as “foundational”?

Accounting is a highly subjectiveindustry. That might sound strange toanybody who thinks that accounting isblack and white and lacking in personality.Of course, accounting has its rules, laws,and standards, all of which dictate howthe numbers are meant to be reported.The problem is that the process involvesapplying a rigid set of rules and laws to alarge series of unique and varying transac-tions. No two events are ever exactly thesame. Sometimes there will only be aslight variation, in which case they will betreated identically. On other occasions,the differences will be more significant,which means that they will be treated dif-ferently.

Ultimately, an accountant must createaccurate and useful reports based on hisunderstanding of the laws read in the lightof his experience and understanding offairness. The purpose of financial report-ing is ultimately to provide informationthat reflects the economic effect of anentity’s business transactions.

Accountants try to portray the sub-stance of what has occurred and its

relevance to the user of that information.The level of relevance is determined bythe accountant, who will make a decisionas to how the event is recorded. It’s actu-ally so subjective that there is legislationrelated specifically to how the rules andregulations are applied, known as the ActsInterpretation Act (1901). The Actemphasises the duty we have as accoun-

tants to observe the purpose or spirit ofthe law, regardless of whether that pur-pose is “expressly stated in the Act ornot”.

There’s a joke, ask an accountantwhat’s two plus two. The answer:“Whatever you would like it to be.” Tosomeone who sees accounting as blackand white, thisshould make nosense. But whenyou think thatevery accountingdecision is insome way a com-bination of inter-pretation andmoral choice (orin this case, animplied lackthereof), then itstarts to com-pute.

It means too that business ethics inaccounting is a much bigger issue thanstealing from the stationery cupboard, orplaying Solitaire when no one’s watching.It introduces concepts like independence,integrity, objectivity, confidentiality andinterpretation, just to name a few. Theexpectations for ethical behaviour areconsiderably more significant than it mayinitially seem, particularly with ideas suchas integrity and objectivity playing a majorrole. These values emphasise the personalmoral code of the accountant.

In the light of the significance of ethi-cal behaviour in business, is accountingbest described as scientific or artistic?Perhaps either – but what is importantabout this question is that it reveals thatethical decision-making in accounting isunavoidable. Accountants are required tomake professional judgments about everysingle business transaction and that deci-sion reflects the ethos of the accountantresponsible.

Accounting is not the only financial

system to be based upon ethical decision-making. All financial markets are basedaround a concept known as “agency the-ory”. This theory explains the relationshipbetween those people who own propertyand those who are responsible for deter-mining how such property is used in thebusiness markets. It describes, forinstance, the relationship that companydirectors and similar agents have whenthey perform work on behalf of others.And this opens an ethical Pandora’s box.Unfortunately, this will always be the casewhere some people are employed to act inthe best interests of others. It is simplyunavoidable that accountants will havedifferent interpretations of what consti-tutes the client’s best interests.

There are two common problems thatarise in an agency relationship. First, a sit-uation can arise where the agent selectedis not suitable for the role and the rela-tionship isn’t fruitful. In business settingswhere information is incomplete andthere are elements of uncertainty, thisproblem often surfaces, and there is littlethat can be done to avoid it.

The second problem arises when anagent is involved and questions arise overhis ethical decisions. Agents are employedto achieve the best possible results for theowner, even if that conflicts with theagent’s personal endeavours. Such a con-flict is known as “moral hazard” and high-lights the moral and ethical involvementand responsibilities of the agent. At itsmost basic level the relationship betweenan owner and his agent is one of trust.

The very act of placing our livelihoodin the hands of someone else is premisedupon a strong relationship of trust. Thereason why financial scandals are soshocking is that they represent, at theirmost basic level, a complete violation oftrust. The same can be said for scandalsthat occur within the church.

The question facing Christians in theaccounting profession is this: are we

completely trustworthy, and do we oper-ate fairly and for the benefit of ourclients? And further, do we have otherobligations, apart from those to ourclients, which we are obliged to meet?How does being a follower of Christ

A U S T R A L I A N P R E S B Y T E R I A N July 2005 • 1 1

Giving an accountEthics must figure on any list of business priorities.

KipTurner


Ask anaccountant,what’s twoplus two. The answer:“Whatever youwould like itto be.”

affect our ethical conduct in business? Our decisions affect a whole range of

people in many different ways, especiallyin business. It is simply impossible towork independently of other people. Weneed to recognise that our actions canhave an impact and bearing on their lives.The term “stakeholders” is commonlyused to refer to such people in business. Itdescribes people who are affected by theconsequences of our decisions, and it’s avaluable concept.

Stakeholders can have direct financialinterests (ie shareholders, banks andfinanciers, customers, the government,employees and employers) and those whohave a more indirect business involvement(ie families, friends, local community andthe environment).

Take, for example, a man who decidesto work overtime. Who is impacted

by this decision? It will quite possiblyhave an effect on every group mentionedabove, plus some others that haven’t beenmentioned. Shareholders and employersare no doubt happy for his extra efforts,and more income means more to spend inhis local community, not to mention extrataxes for the government. But at the sametime, the man’s wife misses out on sharingtime with her husband, as do other familymembers and friends. Perhaps the com-munity or the church also loses out onsome of his non-work services. Ofcourse, I’m not suggesting that overtimeis ethically wrong. I simply want to pointout that many different people areimpacted by one common and simplebusiness decision.

The above example also demonstratesthat the effect of every business decisionwill permeate every area of our lives. Thatis why it is impossible to have one ethicalcode for work, and a different set of rulesfor home.

Our approach to ethics has to be con-sistent throughout our lives. Thus, thevery first step towards making an ethicalbusiness decision requires us to under-

stand our obliga-tions to all theparties affectedby our decisions.

Once we haveidentified rele-vant stakehold-ers, we must thenconsider what isactually at stake.If we have a fairidea of what kindof impact we arehaving on other

people, then we are in a position to makea more informed decision. The idea thatbusiness decisions don’t have significantimpacts on people’s lives is a myth, espe-cially when we consider the ripple effectthat these decisions have for so many vic-tims. Immoral activity in business nevercreates a situation where we are all betteroff. Someone always loses out. To actunethically hurts other people, and is abreach of Jesus’ command to “love yourneighbour as yourself”. Showing a gen-uine love for others involves consideringtheir interests before our own, and willlogically bring us to an ethical decision.

Often, however, the ethical choices will

not be simple. Sometimes there will be aconflict between the best interests of dif-ferent stakeholders, and the best course ofaction will be unclear. For instance, in theexample of working overtime we can seethat certain parties are better off and oth-ers are not. Once we have identifiedwhich parties are likely to be impacted, wethen have to consider what our responsi-bility is to each stakeholder and whichstakeholders deserve priority. This iswhere the decision-making process canbecome quite difficult.

Here I believe the notion of Christiancalling is helpful to accountants in deter-mining where their ethical duties lie.Ultimately, all work is a calling from God.The apostle Paul reminds us that “eachone should retain the place in life that theLord assigned to him and to which Godhas called him” (1 Cor. 7:20). If we havebeen employed to work on behalf of oth-ers (assuming that the work is ethical),this is the place where God wants us toserve. Thus it seems to me that we have aresponsibility to our clients to put ourbest efforts into legally maximising theirinterests.

Of course, this does not remove ourobligations to other stakeholders. Nor isthe service of a particular client the onlyform of service we are called to.

However, it does define the kind ofapproach we should have in our work.

By understanding our work in terms ofdivine calling, we can take guidance

from God’s word as to how we shouldfulfil our duties. Clearly, we have a duty tosubmit to all authorities over us (Rom.13:1; Eph. 6:5-8). This means that weshould work fervently and faithfully inour jobs in order to please the Lord(Eccles. 9:10; Col. 3:23)

Finally, if we regard our professionalwork as a divine vocation or calling, thenwe should look ultimately to the Lord forour rewards for service.

More important than a pay cheque isChrist’s commendation: “Well done,good and faithful servant.” Such a rewarddoes not affect anyone else adversely, nordoes it depreciate or diminish in valueover time. The promise of God’s everlast-ing covenant and His glorious inheritanceare a better reward than anything that thisworld can offer (Is. 61:8; Col. 3:24).

Chartered accountant Kip Turner has adegree in Business, is finishing a Masters ininternational relations at MacquarieUniversity, and is treasurer of AshfieldPresbyterian Church. ap

E V A N G E L I S MB U S I N E S S E T H I C S


By under-standing our

work in termsof divine call-

ing, we cantake guidance

from God’sword on fulfill-ing our duties.

Youth PastorEpping Presbyterian Church

Epping Presbyterian Church is looking for an experienced Youth Pastor to be respon-sible for the development and growth of the ministry to teenagers and young adults.The position is full-time, with an initial term of three years.• Pastor, mentor, train and supervise youth leaders• Develop and implement a youth ministry strategy• Coordinate between youth groups• Facilitate the transition of youth between youth groups• Pastoral care of youth• Organize youth outreach events• Share in preaching and planning of Evening Service• Theological training• Remuneration to be negotiatedFor further information please contact: • Ross Ferrier tel: 9869 2875 email: [email protected]• Peter Boulden tel: 9416 4003 email: [email protected]• Website: www.au.geocities.com/eppingchurch

E V A N G E L I S MB I B L E S T U D Y

Our society seems to be moving further andfurther away from God’s Word. Humanwisdom is becoming more and more thebasis for the way we relate and function

with each other – and that means wisdom thatputs “self” at the centre. My business ethics, myunderstanding of family dynamics, the way I usemy resources of time and money, etc., are deter-mined by my needs, what works for me. In fact, weare becoming more like the society in which theearly Church found itself. To the majority of peoplein our society, biblical morality and ethics are asforeign as they were in the ancient Roman empire.

God’s word changed that society through thefaithful witness of the followers of Jesus. But thischange was not brought about by comfortablearmchair theorising. It was brought about throughrejection, suffering and persecution. The apostlePeter had observed firsthand how his Master hadushered in the Kingdom of God, the only wayhuman society can really work because it followsthe Maker’s instructions. It was not through politi-cal power or military might; it was through rejec-tion, suffering and death – through appearing tolet injustice get the upper hand.

Under the inspiration of the Holy Spirit, Peterwrote this letter to soldiers at the front line of thebattle for the Kingdom of God. That’s where weare today. God can change our society, but it won’tbe without cost to us. We will find many thingsunpalatable, unfair. We won’t want to go downthat path. But Peter reminds us that it is the pathJesus took, and He is calling us to follow.

Bruce Christian4


Moralityon the

front line20 daily Bible studies

in 1 Peter


THE PASSAGE 1 PETER 1:1-2THE POINT In addressing his readers Peter reminds themthat they belong to the Triune God, Father Son and HolySpirit, and that everything that is happening to them is in Hishands for their ultimate good.THE PARTICULARS• As an apostle “sent out” by Jesus, the Messiah, Peter wrotewith authority to the Church scattered through west Asia(Turkey).• Peter reminds us that we belong to God because of His electinggrace, not as a result of the exercise of our own “free” decision.• Because God is sovereign and eternal, His “foreknowledge”must be active not passive, and therefore an integral part of His

“electing”. The Arminian view that God “chooses” us becauseHe knows beforehand that we will first choose Him does notdo justice to the sense of the whole text (cf also Romans 8:28-29).• In the original, “chosen” in v.2 is attached to “strangers” inv.1, so that the Father’s foreknowledge and the Spirit’s sanctify-ing work refer to the “scattering”. Our struggles are withinGod’s sovereign plan, and are intended for making us more likeJesus!• God’s purpose is for us to live our whole lives in obedience toJesus who shed His own blood to save us and purify us from sin.TO PONDER ... AND TO PRAY• How can these verses help when you doubt God’s providence?

THE PASSAGE 1 PETER 1:3-9

THE POINT Peter encourages us to look at our present suf-ferings in the light of the bigger picture of God’s saving grace.The return of the Lord Jesus Christ and the reality and cer-tainty of heaven are the things that matter most and it is in thisnow “invisible” context we will see the true and lasting value ofGod’s refining process. The fact that we have been born againis cause for great joy.

THE PARTICULARS• Reflecting on all our merciful God has done fills us withpraise and joy: the gift of being born again; having a hope thatis always alive and fresh and growing because Jesus has con-

quered death; being sure of heaven for all eternity; knowingthat, by trusting in Jesus, His power will keep us safe until Hereturns (3-6a).• Suffering grief and trials should move us to rejoice because itis through these that our faith is proved genuine and durable(even more so than the refining of gold!); this will bring praise,glory and honour to Jesus when He comes again, as He surelywill (6-7).• We put our trust in Jesus in order to have the hope of eternalsalvation; we love Him because He died in our place; the factthat we can’t see Him in no way diminishes our great joy (8-9).TO PONDER ... AND TO PRAY• How does the reality of your faith stand up under trial?


THE POINT The glorious salvation we experience throughfaith in Christ is not just a New Testament concept: the OldTestament prophets had been inspired by the Holy Spirit, ie.the Spirit of the pre-incarnate Christ, to anticipate the deathand resurrection of the promised Messiah. But they knew theycould only ever look forward to the future coming of this real-ity, and therefore knew that those who would actually experi-ence it were in a far more privileged position than they, andeven than angels. Peter was keen that his suffering readerswould realise this and so be greatly encouraged in the midst ofall their trials.

THE PARTICULARS• The one thing that marked off the Old Testament “prophets”was their preoccupation with God’s promised gracious provi-sion of a suffering Saviour to be the Messiah King (cf. Gen.22:8 & John 8:56; Psalm 22; Is. 53; Heb. 11:39-40). They knewwhat they could see was but a faint shadow of the future event. • The preaching of the early apostles (including Peter himself)was connected to, and in full harmony with, God’s revelationof His Plan of Salvation in the Old Testament Scriptures.

TO PONDER ... AND TO PRAY• What do we lose if we ignore the OT’s testimony aboutChrist?

THE PASSAGE 1 PETER 1:13-16THE POINT The Church today needs to be stirred from itslethargy and from its preoccupation with being relevant to thepoint that it seems no longer to challenge the ungodliness ofsociety. We must stop and think seriously about what it meansto be God’s people.THE PARTICULARS• Peter points out that Christianity is neither mindless (observ-ing rituals mechanically) nor academic (ideas without applica-tion) but involves us in thoughtful action. Our attitude to all oflife should be as a person gathering up his loose clothing sothat he can be more disciplined and efficient as he goes abouthis tasks. There’s no place for sloppy thinking in the Christian

race! (13).• We should always bear in mind what will happen as we standbefore God on the day when Jesus returns. The thought of beinga trophy of His grace should spur us on to greater effort (13).• God’s holiness sets Him apart from sinful man. Holiness car-ries with it the idea of separateness, “otherness”. When He callson his chosen people to “Be holy as I am holy” (Lev. 11:44-45)God is emphasising the difference between us and the worldfrom which He has redeemed us, to obey Him as little children(14-16).TO PONDER ... AND TO PRAY• What part of your thinking needs to be streamlined foraction?

DAY 4 So be holy in all you do....

DAY 1 Aliens in the world; known to God.

DAY 2 Rejoicing in hope?.

DAY 3 More privileged than angels.

B I B L E S T U D Y


THE PASSAGE 1 PETER 1:17-21THE POINT God’s grace is our only hope. Such a truth isbuilt into the very fabric of the Universe God created. Butbecause God’s grace is established on the shedding of Christ’sprecious blood, more precious than gold, we ought to live holylives, pleasing to Him. THE PARTICULARS• Human wisdom without rigorous evaluation can lead to empty,mindless traditionalism, just as had happened to Judaism (18b).• This produces a bondage from which we need to be releasedby the payment of a ransom. No human resource can ever paythis ransom, only the sacrifice of Christ, God’s perfect Lamb(18-19).

• This was always God’s Plan for dealing with sin, even whenCreation itself was still an idea on the drawing board (20).• Our hope therefore must be in God alone, and we take holdof it by putting our faith in Jesus who died and was raised fromthe dead and glorified; this is the essence of Christian hope(21).• All this being so, our life on earth is as aliens, pilgrims on theway to our true home in heaven. Because we will be there with aholy Father (16), we should live out our days here in awe ofHim, not presuming on His grace or expecting favouritism (17).TO PONDER ... AND TO PRAY• Does the pursuit of holiness deny the need for grace? Whynot?

THE PASSAGE 1 PETER 1:22-2:3

THE POINT The Christian life is a process that balances theencouragement of past progress with the challenge to press for-ward, the sort of issue Paul is wrestling with in Philippians 3:7-16. We see Peter doing the same here: “Now that you havepurified yourselves ... Therefore rid yourselves of...” and “...youhave sincere love ... love one another deeply...”. Behind it all isredeeming grace.

THE PARTICULARS• To avoid misunderstanding the Gospel it is important to seehow the different truths expressed in this passage hold togetherlogically and chronologically:

1. God takes the initiative; we are born again by His “livingand enduring word”, in spite of our own native frailty; (23-25)

2. like babies at the breast we get a taste for the goodness ofthis new-found salvation and so desire to feed and grow; (2-3)

3. we have a part to play in this growth by obeying God’struth (His Word), by exercising sincere brotherly love, and bygetting rid of our old ways that are part and parcel of an unre-generate heart: malice, deceit, hypocrisy, envy, slander. (22, 1)

TO PONDER ... AND TO PRAY• What encouraging spiritual progress have you made lately?• What challenges do you face in putting off your old nature?

THE PASSAGE 1 PETER 2:4-8THE POINT Peter’s name meant “rock/stone”, and Jesus’ punon this to refer to the solid foundation and permanence of hisChurch would not have been forgotten by the disciple. Thereare many instances in the OT where “rock” is used to pre-fig-ure Christ the Messiah (eg. Ps. 118:22, Is. 8:14, 28:16, and see 1Cor. 10:4). Peter picks up this theme to inspire the scatteredand persecuted Church to recognise who they are in God’s sov-ereign plan.THE PARTICULARS• Peter draws the following different inferences from the OT’suse of the “rock/stone” imagery:

– Christ is not a “dead” stone as was used in the old Temple,

but a “living” one; He has conquered death and lives forever.We are thus living stones comprising His new “temple”. TheChurch is both the temple itself, and the priesthood that vali-dates it (4f).

– Christ is both the precious cornerstone that governs theshape and position of every other stone, and the capstone in thecentre of the arch that holds the whole building together (6f).

– those who should have identified Jesus as the keystonerejected Him and tripped over Him instead – just as Godintended (7f).TO PONDER ... AND TO PRAY• What rough edges need to be removed for you to be a goodfit?

THE PASSAGE 1 PETER 2:9-12THE POINT Peter now changes the imagery slightly from thetemple building to the priesthood (he had hinted at this inverse 5) and the nation. The Church, God’s elect, redeemedwith the precious blood of Christ, is the new Israel, the newChosen Race, commissioned with the task of proclaiming Hispraises to a dark and lost world. THE PARTICULARS• Peter uses the language of Exodus 19:6, Deuteronomy 7:6,10:15, Isaiah 62:12, Hosea 1:9f, 2:23 etc. to confirm that theChurch has now replaced Israel, with the implication that allthe promised blessings have also been transferred across to us(9-10).

• God’s purpose for his Church is that we should make knownto everyone what He has done, bringing us out of the darknessof godless despair to share in His amazing light (9, cf. Is. 9:2).• Peter is aware of the bad treatment the followers of Jesus willreceive from a world that is opposed to God’s rule and Hisways, but he urges 2 things on us: (a) not to get caught up intheir lust-feeding pursuits that attack man at the very core ofhis being; and (b) to keep on doing what is right in spite offalse accusations so that God will be rightly honoured in timesof revival.TO PONDER ... AND TO PRAY• Is the way we do church today too much like the world’sway?

DAY 8 The Church a lighthouse.

DAY 5 ...For you were redeemed....

DAY 6 Spiritual progress.

DAY 7 Third Temple well under way.

B I B L E S T U D Y


THE PASSAGE 1 PETER 2:13-17THE POINT The Church must function as salt as well as light(cf. yesterday). God’s people must do all they can to makehuman society function as God intended it to, to preserve itand bring out the best in it as salt does to food. It is interestingthat Peter is writing this in the time of Nero, at whose hand hehimself would die. It is also interesting that Peter himself haddefied the authorities for the sake of the Gospel in Acts 4:18-20! These two realities give us the broad context in which tointerpret his exhortation here. THE PARTICULARS• Peter realises with Paul that “the powers that be are ordainedof God” (Rom. 13:1, KJV). God uses them to carry out His

purposes, mainly to uphold what is right and to punish what iswrong, but also to reinforce the message of the cross and itsimplication for believers, as we will see later in this letter. Thereis no clearer proof of the wisdom of v. 15 than Jesus’ own lifeand passion! God will vindicate good men and expose tyrants.• It’s sad when Christians use “grace” to excuse dodgy behav-iour; being God’s servant means submitting to all His com-mands (16).• The verbs of vs 17 are important: the same one(honour/show respect) applies to king and people alike; a moredemanding one (love) to fellow believers; the most demanding(fear) to God!


THE POINT The English word “martyr” comes from the sim-ple Greek word “to bear witness” that doesn’t necessarily carrywith it the idea of suffering/dying; but for Christians, witness-ing has often led to these things. God has established hierar-chies for the good ordering of society and family, and as amodel of our relationship to Him. The equivalent ofslaves/masters in our society would be employees/employersand this is the context in which we should apply this Scripturetoday. For those who are having a tough time at work (orsome other equivalent situation) this is a hard teaching toaccept, cutting across everything we believe about justice andfair play. But Peter points us to the example of Jesus, the one

he himself had watched being treated so unfairly – mocked,flogged, insulted, spat on, crucified – all for being good.

THE PARTICULARS• Under inspiration of the Holy Spirit Peter is telling us tosubmit to those who have authority over us in our daily grindwithout appeal to fairness (18). This might be the most effec-tive way we have of being Christ’s witness (“martyr”) in theworkplace (19)! There are no Brownie points for acceptingvalid penalties (20).

TO PONDER ... AND TO PRAY• Is there a case for actively seeking justice on behalf of otherswho are being treated unfairly (see Psalm 82:1-4)?


THE POINT No matter how much we struggle with all theethical issues that are stirred up in our minds by what Peter isdemanding of us, we cannot ignore the example of Jesus, theone who calls on any person who wants to be associated withHim to “deny himself and take up his cross daily (ie. in hisordinary, workaday existence) and follow me” (Luke 9:23).When we think we’ve been unjustly treated we can’t alwaysclaim to be above reproach – but Jesus can. In any situation wehaven’t received the very worst that men can do – but Jesushas. And He accepted it, leaving the fight for justice in thehands of the One to whom justice belongs. He suffered all thisfor us; what are we prepared to suffer for Him?

THE PARTICULARS• Jesus’ death was substitutionary – He died in our place. Butthis does not exclude the fact that He also died as an example(21).• Jesus’ secret was His total acceptance of, and unquestioningsubmission to, everything the Father had sent Him to do (23). • Jesus was able to die for our sins because He had none of hisown (22). His death for us heals us and puts us right withGod; we are now able to live in God’s way (24) with His help(25). TO PONDER ... AND TO PRAY• Does reflecting on Jesus’ suffering help you follow in Hissteps?

THE PASSAGE 1 PETER 3:1-7THE POINT The family is another God-given institution witha prescribed universal authority structure; societies reject it attheir peril. THE PARTICULARS• Wives are to recognise that God has designed the family withthe husband as the head, just as Christ is the head of theChurch (Eph. 5:23). Wives are to accept this God-givenauthority structure willingly, as employees should in the work-place (1). • In the light of God’s design for the family, “lifestyle evange-lism” is one of the most appropriate and effective ways forbelieving wives to lead their unbelieving husbands to faith in

Christ (1). • Aspects of this approach include: moral purity (2), respect (2),and greater attention to the lasting “inner beauty” of such thingsas gentleness and quietness than to short-lived external beautythat depends so much on superficial material attachments (3-4).• Sarah’s submission to Abraham as head is a good example(5f).• Husbands, as the head, are not told to rule but to be tender,considerate and protective. In terms of saving grace, theirwives are their equal (cf. Gal. 3:28). Nor will God listen totyrants (7).TO PONDER ... AND TO PRAY• Do women today struggle with vs 1 because men ignore vs 7?

DAY 12 ...but God looks on the heart.

DAY 9 The Church a saltshaker.

DAY 10 The Church a martyr (witness).

DAY 11 The example of the Saviour.

B I B L E S T U D Y


THE PASSAGE 1 PETER 3:8-17THE POINT There is much angst and alienation in our societybecause we are losing our life skills. Greed and selfishnesscombined with postmodern rejection of God’s truth and moralcode leave us on very shaky ground. Peter here gives theChurch a strategy for making a difference, for being salt andlight in this otherwise doomed situation. It is so radically dif-ferent from how our society thinks that we will find it neithereasy nor natural. It will draw opposition (14), but it will alsoattract opportune enquiries (15).THE PARTICULARS• Many of Peter’s points here derive from what he heard Jesussay in the Sermon on the Mount (Matt. 5); he also quotes

Psalm 34:12-16 to make his point, which can be summarised: – seek harmony (8); hold your tongue (10); be a peacemaker

(11);– show sensitive love and compassion (8, 15b); be humble

(8); be genuinely forgiving, even blessing opponents (9).• Blessing flows from doing good (9,12f). Even if sufferingresults there is no cause for fear because God’s blessing is there(14). Suffering inside God’s will beats suffering outside it (17).• Once the Lordship of Christ is our established mindset, andwe are committed to walking in His ways, people will ask uswhy, and even our critics will end up with egg on their faces(15-16).

THE PASSAGE 1 PETER 3:18-22THE POINT Peter reflects on the parallel between his scat-tered readers and Noah. Like Noah and his small family ofeight, they were a faithful few, witnessing to, and being treatedunjustly by, a godless, evil, mocking world. God, the righteousJudge, will act again.THE PARTICULARS• There is a finality/completeness about Christ’s death for sin –it was once-for-all-time (not once-for-all-people). Because Hehad no sin of His own, His death could deal fully with our sin,and so through His death we can be reconciled to God (18). • Jesus suffered physical death on our behalf, but now, throughHis resurrection and ascension, He lives in the spiritual realm

where He rules over all things (18, 22; cf. also Rom. 8:11). • Because the Spirit’s realm is eternal (ie. not confined bytime), the crucified/risen Christ was preaching through Noahto the sinners of his day, while he was building the ark. Theirsin, as for all the lost for all time, was the rejection of God’sgracious provision of salvation in Christ (19-20; cf. also Rom.3:25).• Mention of the Flood points to baptism, the outward symbolof God’s saving grace and inner cleansing work in us in Christ(21).TO PONDER ... AND TO PRAY• Are we faithful witnesses today, warning of God’sJudgement?

THE PASSAGE 1 PETER 4:1-6THE POINT Peter wants his readers to know that their suffer-ing for Christ is worthwhile, in this life as well as in the next,since everyone must give account to God. It requires con-scious, determined effort (“arm yourselves”), but Christ has setthe example for us.THE PARTICULARS• Physical suffering for Christ’s sake both demonstrates adetermination to make a clean break with sin (regardless of thecost), and enables us to resist temptation in a way that a life ofease and pleasure does not (cf. the Church in times of prosper-ity) (1-2).• Verse 3 is a good description of our society. We need to make

a conscious break with its ways, and be prepared to put up withthe jibes that will follow (especially from the media!) (3-4).• Everyone is under God’s judgement, especially those whomock God’s people, not only during this present life but alsobeyond. Death is not an escape from judgement, as manymight hope (5).• Even believers (those to whom “the gospel was preached”)suffer physical death in the same way as unbelievers (“accord-ing to men”), but they will inherit eternal life on JudgementDay (“live according to God in regard to the spirit”) throughthe gospel (6).TO PONDER ... AND TO PRAY• How do you react to derogatory labels like “wowser”, etc?

THE PASSAGE 1 PETER 4:7-11THE POINT One of the strongest messages of the NT is thatwe are living in the Last Days. Everything needed for the salva-tion of God’s chosen people is now completed. The Return ofthe Lord Jesus Christ is therefore always “near” in the sensethat nothing else has to happen first. Peter had heard Jesus’many parables and warnings about being ready when Hecomes, and His cry from the cross, “It is finished”. So he urgeshis readers to be ready. Everything we do ought to be done asif Jesus might come today.THE PARTICULARS• Nothing is more obstructive to prayer than a fuzzy, unfo-cussed mind; nothing is more conducive to a disciplined mind

than the thought that at this very moment Jesus might appearin glory (7).• Christians ought to keep informed about current events inorder to be effective in prayer for the needs of our confusedworld (7). • In Christian groups, if love is strong offences are more read-ily forgotten; where love is lacking there is an unhealthy preoc-cupation with fault-finding and nitpicking (8, cf Prov. 10:12). • God has distributed different gifts among us so that wemight pool them, without grumbling, for the common good(9-11). TO PONDER ... AND TO PRAY• What motivates your serving in your Church fellowship?

DAY 16 If Jesus came back today....

DAY 13 Why God’s way is best.

DAY 14 As it was in the days of Noah....

DAY 15 Strangers in the world.

B I B L E S T U D Y


THE PASSAGE 1 PETER 4:12-19THE POINT Peter had been taught a painful lesson atCaesarea-Philippi (see Mark 8:31-38). It is a lesson with whichhis readers were still trying to come to grips. It is a lesson theaffluent Church today must learn, maybe the hard way: suffer-ing and persecution are par for the course for those who wouldfaithfully follow Jesus.THE PARTICULARS• If we really accepted Jesus’ teaching, we wouldn’t be sur-prised at the way the world (eg. the media) treats his Church(12).• Jesus had made clear that true joy and blessing come, notfrom prosperity, but from persecution (13-14, cf. Matt. 5:11-12).

• Suffering has no value in itself. There’s nothing commendablein suffering for being bad (even in “minor” things like being abusy-body); but suffering for Christ’s name is actually an hon-our, and an opportunity to experience His faithful care (15-16,19). • Our holy God will purify His Church. This, although painfulat the time, will have a positive, beneficial outcome. His judge-ment of the wicked, however, will be devastating and final (17-18). TO PONDER ... AND TO PRAY• Do preaching/evangelism today reflect what Jesus made clearabout discipleship and suffering for all who seek to follow Him?• Is it honest not to warn people about the cost of discipleship?


THE POINT Peter’s warning to the scattered Church that itssuffering could well be the beginning of a refining process(4:17-18) leads him to address the leaders. God’s dealing withHis sinful people in the OT often began at the top where muchof the blame lay (eg Ezek. 9:6). With privilege and responsibil-ity comes accountability.

THE PARTICULARS• Peter isn’t admonishing the elders in a vacuum; he himself isone of them, but he can speak with some feeling and authoritybecause he was present to see the Chief Shepherd face his suf-fering (1).

• Faithfulness in leadership through our present suffering leadsto eternal glory when Jesus returns; no cross, no crown (1, 4). • Peter’s practical instruction to elders includes:

– to function as shepherds/overseers over God’s flock (2). – to be positive, obedient and enthusiastic servants of God (2). – to make sure their position is not (ab)used as an opening

for material gain or as a power base for their own agenda (2, 3). – to be a role model in every way to others in the Church (3).

TO PONDER ... AND TO PRAY• How can we avoid using positions of leadership as platformsfor power instead of opportunities for humble service?

THE PASSAGE 1 PETER 5:5-7THE POINT Submission is not a popular concept in our soci-ety today. We tend to be more concerned with exercising ourrights than with meeting our obligations, with how to manipu-late situations to improve our personal standing and influencerather than looking for better ways in which we can serve oth-ers for their benefit, regardless of what it might cost us in termsof status or comfort. Peter encourages us to reflect on howGod views us, how he sees our striving for status and all itsaccompanying anxiety.THE PARTICULARS• The office of “elder” carries in its name the idea that the sortof wisdom and experience needed for good leadership in the

Church comes with the passing of years. Peter suggests thatthe young should recognise this and take their lead from thosewho are older. Sadly, this biblical thinking has little currencytoday (5).• God is the mighty sovereign over all things. Because He hasdeclared his opposition to the proud (Prov. 3:34), humility isthe best policy. Humility, therefore, should be our obvious fea-ture (clothing) that governs all our relationships (5-6).• God will vindicate us in due course; we need not worry (6b-7).TO PONDER ... AND TO PRAY• Is there a close connection between anxiety and lack ofhumility?


THE POINT Peter closes his letter with a deep sense of loveand concern for the spiritual welfare of his readers. He knowswhat they are going through, and how the devil will use theirsuffering to try to destroy their faith. But he also knows thatthis can’t happen because God, in His unadulterated grace, hasplanned something better for them. Even their suffering is avital part of the plan!

THE PARTICULARS• Because of the way the devil operates we can’t ever afford todrop our guard. This requires conscious self-discipline (8).• There is real spiritual value in Christians taking a united stand

against the devil’s attacks (9). Conversely, if we falter, otherswill find it harder to “stand firm” in their faith (9).• We can always trust God to use our trials for our ultimatebenefit, bringing us through times of loss to restoration (10). • Peter encourages his readers with greetings from those withhim (“Babylon” is code for Rome); Christian love is vital (12-14). TO PONDER ... AND TO PRAY• How can we best help our brothers and sisters in Christ whoare being severely persecuted today? Is it enough just to pray,or do we need to look for ways to let them know we are pray-ing for them? How would this also help us in our spiritual bat-tle?

DAY 20 United we stand.

DAY 17 Time to refine the Church?.

DAY 18 A word to elders.

DAY 19 What happened to humility?.

B I B L E S T U D Y

PLC in tsunami aid

PLC Sydney recently sent a contingentof 22 students, four staff members andtwo mothers to assist victims of theBoxing Day tsunami in Sri Lanka. Therelief visit to Sri Lanka targeted a numberof schools, which had either beendestroyed or severely damaged by thetsunami disaster, in a project conceived byprincipal Dr William McKeith.

The party visited Suddharma, Peraliyaand Wickramasinha Colleges, as well asSenehasa Girls’ Home, where the girlsplayed cricket, hoping to bridge the cul-ture gap through a mutual love of thegame. A special connection was felt atPeraliya, a small village where more than1500 people died in the tsunami, andwhere playing cricket in the rubble wasespecially poignant.

The girls also spent a lot of time atRuhunu State Receiving Home, anorphanage home to more than 50 chil-dren under five. The trip had a pro-found effect on every student; with thegeneral feeling once they returnedbeing that home somehow just wasn’tquite home anymore, and all were leftwith a definite desire to return to SriLanka.

As one student said, “We felt so athome in Sri Lanka, and the feeling ofbeing able to help so much by giving solittle just makes you want to do more. Youdon’t see much evidence of Christianitythere, but you can see God working therein so many ways. It’s awesome to see howeffective our prayer and fundraising hasbeen, and will continue to be.”

New Cairns minister

The North Queensland Presbyterygathered with a large congregation on 12May to induct Rev. Harry Oh into theCairns congregation. Mr Oh and his wifeMorna moved from Sydney.

Home missionary in WA

On 11 June the Presbytery of WesternAustralia gathered at Bassendean tolicence Ross Duncan Fraser to preach thegospel and to appoint him as a Licentiateserving as a Home Missionary there. MrFraser graduated from the TrinityTheological College and gained the exitcertificate of the College Committee atthe end of 2004. He previously served as aPCA Missionary in PNG with MAF.

Logan turns 20

The Logan congregation (Qld) is cele-brating its 20th anniversary on 20 August.Past friends would be welcome to joinwith the present congregation as God’sgoodness is celebrated. Further details canbe obtained from Craig Abbott (07) 38053206.

Mackay rededicated

On 7 May NSW moderator Dr PaulLogan conducted a service of reopeningand rededication of the MackayMemorial Church at Rutherford inNSW. The building was partly destroyedby fire in March 2004. The session hasrecorded its great appreciation for all who

worked so hard to reopen the building,with the minister, Rev. Kevin Cooper,playing a very important role.

Help wanted

The Presbyterian Social Services(NSW) have sent out a general appeal forassistance with food for hungry and needypeople. Tinned food, pasta, rice, sauces,cereal, long life milk tea, coffee are allrequired. Donations can be sent to thePSS Office 168 Chalmers Street SurryHills (9690 9376) or the PSS Depot at 232Burwood Road, Croydon Park (97443429).

Academic on the move

Dr Philip Burcham, an elder atNorwood (SA), has been appointed as anassociate professor at the University ofWestern Australia. Dr Burcham is a toxi-cologist and has until his new appoint-ment been teaching at the University ofAdelaide.

Welcoming Presbytery

The Presbytery of Sydney North hasreceived an application from theImmanuel Korean Church at Gladesvilleto become a member congregation of thePresbyterian Church of NSW. The pres-bytery also recently sustained the applica-tions of Matthew Ham and PeterTomsett, both from the Chatswood con-gregation, as candidates for ministry ofthe PCA.

N E W S


AcrossAustralia

VisitingMelbourne?Worship with us at South YarraPresbyterian Church621 Punt RoadEvery Sunday 10.30 am. & 5.30 pm.

Session Clerk: Mr Jack AdlawanPhone: (03) 9808 7391(Less than 3 kms from CBD)

Presbyterian Theological CentreNew Position

BUSINESS MANAGERThe PTC is seeking a part-time Business Manager (0.4 FTE negotiable) tomanage the business side of the work of a growing tertiary institution.The position involves the provision of financial and accounting services, man-agement of property and equipment, promotion, the development of a foun-dation, events management and some aspects of academic administration.The successful applicant must have high level written and oral skills, com-puter literacy, knowledge and experience of accounting procedure and prac-tice, and marketing and negotiation skills.Remuneration will be commensurate with experience.A full job description may be obtained from the Principal, to whom anyenquiries should be directed.

To apply, send full CV with referees by 15 August toThe Principal, PTC, Dr John Davies, 77 Shaftesbury Road, Burwood, NSW 2134(02) 9744 1977 [email protected]

Better-fed

St Ives-Pymble (NSW) congregationheld a Harvest Thanksgiving Service on 13March. The food donated was delivered tothe students of the PresbyterianTheological Centre in Burwood, whoreceived the gifts with much gratitude.

Serving childen

In April, St Stephen’s Flemington (Vic)conducted a Kids Sport Week at which akeen group of local children enjoyed aweek of tennis instruction and a dayfocusing on cricket. Following the activi-ties a meal was held and some biblicalteaching given.

The 2005 PWA (NSW) Market will beheld on Wednesday 26 October atWilloughby Civic Centre, Chatswood.Funds raised will help finance the pur-chase of shower trolleys, commodes andpaediatric beds for the PresbyterianChildren’s Hospital. For more details,contact Mrs Sue Rumble, secretary of theMarket Committee on 9755 2462.

PWA turns 40

On 14 May about 200 people met at StStephen’s Uniting (formerlyPresbyterian) Church to celebrate 40

years of the PWA in NSW. Rev. DrLindsay Ferrington conducted thethanksgiving service and Rev. JoyBartholomew of the Church of St.Andrew, Canberra, spoke. All but one ofthe state presidents since 1964 were pre-sent as well as 20 members who hadattended the inaugural meeting.

Tasmanian honoured

Mr Reginald Thomas Hope, ofDevonport, Tas, was appointed Member(AM) of the Order of Australia in therecent Queen’s Birthday Honours for ser-vice to state and local government, and tothe community of Devonport. Mr Hopewas also Tasmanian Legislative Councilpresident, 1995-1997; chairman of com-mittees (Deputy President), for fouryears; and Independent Member forTamar and later Meander from 1979 to1997. He was an elder at DevonportPresbyterian Church for seven years; andheld most positions open to a lay personin the former Methodist Church, includ-ing lay preacher and Sunday SchoolSuperintendent. He has been patron of 27community organisations.

Mrs Catherine Anne Foster of WaggaWagga, NSW, was awarded the medal(OAM) of the Order of Australia for ser-vice to the community of Wagga Wagga

through support for a range of health,aged care and women’s organisations. Sheserves as coordinator of the St Andrew’s(Presbyterian Church) Monday Club.

PLC program

A friendly gathering of 80 parents, chil-dren and staff launched the PresbyterianLadies’ College (PLC) Melbourne,Christian Fellowship evening programfor 2005. A relaxed meal in the studentdining room was followed by a shortperiod of worship and short talks for theadults and Senior School students with aseparate session of activities for youngerstudents.

School Captain Chrissy Muttiah,Jenny Lawry and Sarah Sugars spoke oftheir experiences at the JanuaryLeadership Camp run in Sydney by theCrusader Union of Australia. The stu-dent Christian groups in PLC’s SeniorSchool include SUIS (Scripture Unionin Schools) for girls in Years 10-12, runby SUIS captain Jenny Lawry;Powerhouse for girls in Years 7-9, led bySarah Sugars and Rosalie Lui; theChapel Band; student-led prayer groups;and a worship lunch led by NatashaChing. Plans for 2005 included worshipbreakfasts, a mission, a “difficult ques-tions” lunchtime and student-led assem-blies.

In PLC Junior School, Mrs JennyRoe aims to work with girls and organiselunchtime meetings, fundraising activi-ties and camps for girls involved inJOYCE – Joy in Christian Education. Aswell a number of student-led Christiandiscipleship groups have been formed asan outcome of Franklin Graham’sFestival Victoria, which was attended byfive busloads of PLC girls, staff and theirfamilies.

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HEAD OF SENIOR SCHOOLJanuary 2006

(Responsible to the Principal)The Head of Senior School (Years 7–12) is a new role within the College.

The position has emerged as a result of the growth in numbers andincreased demands for policy development and accountability.

The Head of Senior School is a senior leadership position with an emphasison pedagogy. The position should be occupied by an outstandingpractitioner with leadership experience.

The Head of Senior School must be well organised, competent with multi-tasking and willing to give enthusiastically to out-of-hours activities. The Head of Senior School should be a practising Christian who candemonstrate leadership skills and approaches that reflect this.PLC Sydney is an equal opportunity employer, affirming the provision of equalopportunities for women in the workplace.Please contact the Principal’s Secretary on 9704 5625 for a PositionDescription booklet.The Principal, PLC Sydney, Boundary Street, CROYDON NSW 2132Interested teachers are referred to the College web site:http://www.plc.nsw.edu.au. Applications close 8 August 2005.

PRESBYTERIAN LADIES COLLEGE, SYDNEY (P.L.C. SYDNEY)

P.L.C. SYDNEYA Day/Boarding School for Girls

Friendship key to growth

A recent Gallup survey among US con-gregation members revealed that churchfriendliness correlated with both churchattendance and volunteerism. The Galluppoll also found that friendships with otherchurch members is a key reason whymany individuals joined a specific church.And members who have best friends atchurch tend to be more satisfied and moreinvolved with their churches.

Michael Lindsey is a research specialistwith the Gallup organisation. He sayschurch members want to worship in achurch where they feel welcomed, andfriendships are “the silver bullet thatchurches have been looking for”. Lindseysays when he goes across the country talk-ing to pastors and church leaders, “theyare often looking for special programs orinitiatives that will help their people growdeeper in their relationship with God andwith their neighbor.” And thanks to theinformation provided by this recent sur-vey, he adds, “We’ve found it. The silver

bullet is creating an environment wherefriendships can flourish.”

The Gallup researcher says there areseveral practical ways in which this kind ofrelationship building can happen, such asmonthly fellowship dinners, or focusingon people new to the congregation.

While these principles for churchgrowth were affirmed by the Gallup sur-vey, Lindsey points out that they areentirely biblical concepts. In numerouspassages in the New Testament alone, henotes, the Apostle Paul talks about believ-ers being delighted not only to share inthe gospel of Jesus Christ and the “com-munion of the Holy Spirit” but in eachothers’ lives as well.

Agape Press

Vatican wins on IVF

Last month, Italian voters rejectedchanging the nation’s IVF laws, heeding aVatican call to ignore the referendum so itcould not pass. Italy bans egg and spermdonation, embryo freezing, and pre-implantation screening of embryos. Eggsmust come from a stable, heterosexualcouple, and no more than three embryoscan be created — and they all must beimplanted at the same time. The referen-dum would have changed all of that.

But to pass, more than half Italy’s reg-istered voters would have had to vote. Sorather than fight the referendums at thepolls, Italian bishops simply called for vot-ers to stay home. Only a quarter of theregistered voters showed up. As RadicalParty leader Daniele Capezzone, whoseparty pushed for the lifting of IVF rules,said: “We lost, and we lost heavily.”

Associated Press

Threat of Maluku repeat

Following an attack in the majorityChristian province of Mamasa,Indonesian police discovered documentson a terror suspect they arrested whichindicated “plans to carry out terror attacksand bombings across the country”.

These documents have added toobservers’ fears that anti-Christian vio-lence, as seen in the Malukus in 1999-2001, may be on the rise. During thatperiod between 10,000 and 30,000 werekilled. The continuing lower level anti-Christian violence in Sulawesi may alsoescalate. Many of the 500,000 refugeeswho fled the violence in the Malukushave begun returning to their homes,only to now face the prospect of furtherattacks.

Barnabas Fund

N E W S


Around the World

2005Riverwood Presbyterian Church (RPC) is

seeking to employ a part-time pastoralcare worker. Successful applicants willneed to become a member of RPC and

part of the pastoral staff.Applicants will need to hold to an evan-gelical and reformed faith. Experience

and educational qualifications preferable.The successful applicant will be engaging

in pastoral care of the congregation aspart of a wider pastoral care network.They will also be involved in personal

discipleship. A fuller ministry description and remu-

neration package available upon request.

Position Vacant

All enquires to Rev Nello Barbieri (02) 9533 4218 [email protected]

Part TimePastoral Care

Worker

Orthodox attack minorities

Georgia’s Constitutional Court ruled on25 May that Pentecostal pastor NikolaiKalutsky’s rights to practise his faithfreely have been violated by mob attacks.“This strengthens my hand in seeking toget the police to help me and my church,”he told Forum 18 News Service from thecapital Tbilisi.

The Russian-language congregationKalutsky leads has been subject to years ofmob attacks, most recently with block-ades of attempted church services at hishome on 28 April (Orthodox MaundyThursday this year), 12 and 13 May. Thepolice have done little to protect hischurch or prosecute those responsible forthe attacks, which are alleged to have beenorganised by the local Orthodox priest,Father David Isakadze.

Attacks on Protestants, Jehovah’sWitnesses and other religious minoritieshave been common for years in Georgia,but have died down since the arrest lastyear of a defrocked Georgian Orthodoxpriest, Vasily Mkalavishvili, who is now apriest of a Greek Old Calendarist jurisdic-tion. For his part in leading attacks, he wassentenced to six years jail.

Crackdown on house churches

About 5am on 22 May, Sunday, whilehouse church leader Zhao Dianru, 58,was praying at his home, about a dozenChinese police and public security offi-cials raided and searched his house with-out delivering any search warrant papers.He was taken away and detained at Jiutai

City Detention centre of Jilin Provinceuntil 6 June when he was released.Meanwhile, according to China Aid inves-tigators, police and Public Security Bureau(PSB) officers simultaneously raidedabout 100 house churches in Changchunarea, the capital city of Jilin Province innortheastern China. Almost 600 housechurch believers and leaders were takeninto custody. Most were released after 24to 48 hours of interrogation, but about100 of the leaders including professorsfrom Changchun University are still heldin different detention centres.

China Aid Association

Copts persecuted

The US Copts Association has calledon Egypt’s government-appointedNational Council for Human Rights(NCHR) to issue an addendum on perse-cution of Copts to NCHR’s 2005 report.NCHR’s first human rights report,released belatedly in April 2005, largelyignored human and civil rights abuses byEgyptian civilians, police, and State offi-cials against Egypt’s native CopticChristian minority.

The National Council for HumanRights was appointed in 2003 byEgyptian President Hosni Mubarak tomonitor widespread police-sanctionedhuman rights violations such as arbitraryarrest and detention, torture, and murder.While it addressed the Egyptian State’sdetention of suspected Islamic militants,NCHR’s long-awaited first annual report— issued belatedly in 2005 — glossedover numerous human rights abuses

against the Copts, Egypt’s indigenousChristian population.

NCHR’s glaring omission of docu-mented Coptic grievances such as churchlooting and destruction, physical assaultand murder, and the kidnapping andforced conversion to Islam of youngCoptic women has alarmed internationalhuman rights activists. Major interna-tional organisations such as HumanRights Watch, Amnesty Internationaland Freedom House continue todenounce the persecution and discrimi-nation faced by Egypt’s indigenousCopts.

US Copts Association

Indian Christians beaten

In the village of Jamanya in Jalgaon dis-trict of the Indian state of Maharashtra,believers who refused to renounce theirfaith in Christ have faced intimidationand beatings, according to a May 20report from Compass Direct. On 15 May,11 Christian families were summoned toa community court and accused of bring-ing bad luck on the village. They wereasked to renounce their faith in Christ forthe common good of the village. Whenthey continued to refuse, a mob chasedthe Christian men from the village, beat-ing those they caught. When theChristian men attempted to return thatevening and found armed villagers out-side their homes, they fled to neighbour-ing villages.

Angered at the escape of the men, theHindu mob attacked the women and chil-dren the next day. Some of the children

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fainted from the beatings they received.In the meantime, the Christian men hadreported the incident to the Yawal districtpolice. In response, village officials filedcomplaints against the Christians, accus-ing them of forcible conversions and dis-rupting the peace.

According to Compass, two militantHindu organisations, The Vishwa HinduParishad (VHP or World Hindu Council)and the Bajrang Dal both have a strongpresence in the Jalgaon district.

High praise

The Irish rock star Bono has teamed upwith the veteran US singer Pat Boone inan unlikely musical tribute to the evange-list Billy Graham.

The U2 singer and humanitarian was tosing the praises of 86-year-old Graham ina track and video entitled Thank You BillyGraham, due out at the end of June,which was also to feature on Boone’s newgospel album, Glory Train. The devoutlyChristian Boone, who has straddled reli-gion and rock during a career that haslasted more than 50 years, said he wasthrilled that Bono had agreed to performon his new album. Graham held his finalUS “crusade” in New York on Saturdayafter half a century of gospel-led globe-trotting. Huge crowds of all ages andpolitical persuasions turned out tofarewell Graham.

Calvin tops poll

A recent TheologicalStudies.org pollhas found French theologian andreformer, John Calvin, to be the “greatesttheologian of all-time”.

Four hundred respondents at theTheologicalStudies.org website wereasked the question: “In your opinion, whois the greatest Christian theologian sinceAD 100?” Eight options were offered inthis unscientific poll.

Here are the results: John Calvin (24%)Augustine (16%)Karl Barth (14%)Other (14%)Martin Luther (14%)Jonathan Edwards (9%)Thomas Aquinas (8%)Friedrich Schleiermacher(less than 1%)“John Calvin was the winner in our

survey,” declared Michael J. Vlach,President of TheologicalStudies.org(www.TheologicalStudies.org). “Whenwe first had the idea for this poll wethought it would be a close race betweenJohn Calvin, Augustine, ThomasAquinas, and Martin Luther, but Calvinwas the clear winner.”

According to Dr Vlach, certain otherthings are worth noting about the survey.“Although John Calvin was the winner,the results show that there is a wide vari-ety of opinion concerning who is thegreatest theologian,” he said. “Twenty-four percent made Calvin the winner, butseveral other theologians received signifi-cant support as well. We were particularlysurprised that 20th century theologianKarl Barth received more support thansome like Jonathan Edwards and ThomasAquinas. Aquinas was the most importantphilosopher and theologian of the MiddleAges and we thought he would do a littlebetter.”

Dr Vlach said different people had dif-ferent ideas of what being the “greatest”means. “For some ‘greatest’ could mean aperson’s favourite theologian, while forothers ‘greatest’ might mean the personwho had the most influence on theChristian Church.”

He pointed out that although Calvinwon the poll, three out of four respon-dents picked another theologian. “Thisshows that there is a wide variety of opin-ion on the issue of who the greatest the-ologian of all time is,” says Vlach. “Let thedebate continue!”

TheologicalStudies.org is a website devotedto providing cutting edge news, informa-tion, and articles devoted to Christian theology. For more information go towww.TheologicalStudies.org. ap

N E W S

On the Agenda

Visiting West Australia?Worship with us at FREMANTLE

Scots Presbyterian Church90 South Tce.

Worship & Sunday School10.00am.

Rev Stuart Bonnington (08) 9319 2208 Off. (08) 9336 6542

Churches love to change. Churcheslove to grow, to spread, to revi-talise, to dream of fresh new waysto bring the gospel into contact

with fresh new generations. Churcheslove to change.

Okay, I’ll admit: I’m a little inspired bythat recent TV advert that claims “Carslove to run”. It grabbed my attention,because it never really occurred to me thatmy car loved to do anything more than sitin the garage – but I checked, and it’s true.It’s much happier running, revving, cor-nering and climbing, because those are thethings it was made for.

Churches love to change. And I’veseen the evidence, time and time again.

Conventional wisdom, of course, saysotherwise. At the recent QueenslandAssembly, John Langbridge highlightedthe way that even our architecture canindicate a hesitation to change. ConsiderSt Stevens in Ipswich, said John. “A steep

gabled roof that the snow will fall off;small windows to ward off the arcticbreezes – simply because we thought wecouldn’t change the way they did things inScotland, including the buildings.” Checkthe summer temperatures in Ipswichsometime and you’ll understand the prob-lem.

But the fact is,well managedchange is thelifeblood of avibrant church.Change is evi-dence of life,growth and vital-ity – and it’s just as easilyembraced byyoung and old.(In fact, correct

me if I’m wrong, but I’ve noticed it’soften the enthusiastic oldies who are bust-ing for change.)

Maybe the idea of change has pickedup a bad reputation because it’s so oftenmismanaged. A study on the steps ofchange involved in persuading smokers tokick the habit shows that effective changemoves through a number of key stages.For effective change, they’re all impor-tant.

First, there’s the pre-contemplationphase. As the name implies, this is the sit-uation you’re in before you even startthinking about making a change. butyou’re starting to notice a problem. You’renot exactly planning to do anything aboutit, but you’re starting to wonder, forexample, if your smoking habit may bemaking you a little short of breath as youwalk up the stairs.

Moving to the “contemplation” phaseis a small victory. The things you’re notic-ing about your condition, or that shock-ing anti-smoking advert on TV has madeyou think about making a change. In fact,sometime soon, you’re sure you will.

Well managed change moves on to a“preparation” phase. Maybe a smoker willbuy nicotine patches, or sign up for a“Quit” group. The change date is set, andyou’re ready to act.

What’s left? Let’s do it! By now, every-thing is in place for “action”. The last cig-arette is ceremoniously stubbed in theash-tray, and it’s time for a new beginning.The painful change has finally happened.But will it stick?

If you’ve been there, you’ll know. Tomake it stick may take a lot of hard work.We’re in “maintenance” phase, and keep-ing at it can be tough. If you’re not care-ful you’ll slip back into “relapse” mode,and you’ll have to start the change cycle allover again. Ideally, though, you’ll stickwith it and make a “permanent exit” intonew behaviours.

In summary, the process looks likethis: pre-contemplation – contemplation– preparation – action – maintenance, fol-lowed either by relapse, or preferably, newbehaviour.

Let me make an observation.Church-change is often derailed

before it starts, because we fail to movethrough the first two stages. In otherwords, well-meaning leaders often pushfor change without taking congrega-tions through the pre-contemplationand contemplation phases. Do youneed to update your music? Changeyour service times? Rebuild the hall?Add a staff member? First things first.Your leaders need to help your wholechurch family to carefully workthrough the process of identifying andunderstanding the current problemsand the options that are available tosolve them. Starting the process at the“preparation” or “action” phase with-out the necessary groundwork doomsany change to relapse and disaster,unfairly giving change a bad reputation.And that’s a shame. Because if it’s goodfor the growth of the kingdom of God,churches love to change.

Phil Campbell is the editor of CultureWatch, and part of the ministry team atMitchelton Presbyterian Church. ap


All change, pleaseChange is evidence of life, growth and vitality.

PhilCampbell

C U L T U R E W A T C H

Church-change is

often derailedbefore it

starts, becausewe fail to

move throughthe first two

stages.The RTC Biblical Preaching

Workshop for 2005–––––––––––––––––––––

Thursday 29 and Friday 30 September

“Preaching the Gospel”

Guest Speaker:Dominic Steele from Sydney,

author of the popular newAustralian evangelistic course

“Introducing God”

––––––Reformed Theological College125 Pigdons Rd Waurn Ponds

Geelong Vic. 3216Please address enquiries to

Kylie StewartPh 03 5244 2955Fax 03 5243 6055

Email: [email protected]/rtc/

Thomas Chalmers (1780-1847)was one of the most remarkablemen of his time — a mathemati-cian, evangelical theologian,

economist, ecclesiastical, political, andsocial reformer all in one. His mostfamous sermon was published under theunlikely title “The Expulsive Power of aNew Affection”. In it he expounded aninsight of permanent importance forChristian living: you cannot destroy lovefor the world merely by showing itsemptiness.

Even if we could do so, that would leadonly to despair. The first world-centredlove of our hearts can be expelled only bya new love and affection — for God andfrom God. The love of the world and thelove of the Father cannot dwell togetherin the same heart. But the love of theworld can be driven out only by the loveof the Father. Hence Chalmers’ sermontitle.

True Christian living, holy and rightliving, requires a new affection for theFather as its dynamic. Such new affectionis part of what William Cowper called“the blessedness I knew when first I sawthe Lord” — a love for the holy thatseems to deal our carnal affections adeadly blow at the beginning of theChristian life.

Soon, however, we discover that for allthat we have died to sin in Christ, sin hasby no means died in us. Sometimes itscontinued influence surprises us, evenappears to overwhelm us in one or otherof its manifestations. We discover that our“new affections” for spiritual things mustbe renewed constantly throughout thewhole of our pilgrimage. If we lose thefirst love we will find ourselves in seriousspiritual peril.

Sometimes we make the mistake ofsubstituting other things for it.

Favorites here are activity and learning.We become active in the service of Godecclesiastically (we gain the positionsonce held by those we admired and wemeasure our spiritual growth in terms ofposition achieved); we become activeevangelistically and in the process mea-sure spiritual strength in terms of increas-ing influence; or we become active

socially, in moral and political campaign-ing, and measure growth in terms ofinvolvement.

Alternatively, we recognise the intel-lectual fascination and challenge of thegospel and devote ourselves to under-standing it, perhaps for its own sake, per-haps to commu-nicate it to oth-ers. We measureour spiritualvitality in termsof understand-ing, or in termsof the influence itgives us over oth-ers. But no posi-tion, influence,or evolvementcan expel love forthe world fromour hearts.Indeed, they maybe expressions of that very love.

Others of us make the mistake ofsubstituting the rules of piety for lov-ing affection for the Father: “Do nothandle! Do not taste! Do not touch!”Such disciplines have an air of sanctityabout them, but in fact they have nopower to restrain the love of the world.The root of the matter is not on mytable, or in my neighborhood, but inmy heart. Worldliness has still not beenexpelled.

It is all too possible, in these differentways, to have the form of genuine godli-ness (how subtle our hearts are!) withoutits power. Love for the world will not havebeen expunged, but merely diverted.Only a new love is adequate to expel theold one. Only love for Christ, with all thatit implies, can squeeze out the love of thisworld. Only those who long for Christ’sappearing will be delivered from Demas-like desertion caused by being in love withthis world.

How can we recover the new affection

for Christ and his kingdom that so pow-erfully impacted our life-long worldliness,and in which we crucified the flesh withits lusts?

What was it that created that firstlove in any case? Do you remember?It was our discovery of Christ’s gracein the realisation of our own sin. Weare not naturally capable of loving Godfor Himself, indeed we hate Him. Butin discovering this about ourselves, andin learning of the Lord’s supernaturallove for us, love for the Father wasborn.

Forgiven much, we loved much. Werejoiced in the hope of glory, in suf-

fering, even in God Himself. This newaffection seemed first to overtake ourworldliness, then to master it. Spiritualrealities —Christ, grace, Scripture,prayer, fellowship, service, living forthe glory of God — filled our visionand seemed so large, so desirable thatother things by comparison seemed toshrink in size and become bland to thetaste.

The way in which we maintain “theexpulsive power of a new affection” is thesame as the way we first discovered it.Only when grace is still “amazing” to usdoes it retain its power in us. Only as weretain a sense of our own profound sinful-ness can we retain a sense of the gracious-ness of grace.

Many of us share Cowper’s sad ques-tions: “Where is the blessedness I knewwhen first I saw the Lord? Where is thesoul-refreshing view of Jesus and hisword?” Let us remember the height fromwhich we have fallen, repent and return tothose first works. It would be sad if thedeepest analysis of our Christianity wasthat it lacked a sense of sin and of grace.That would suggest that we knew little ofthe expulsive power of a new affection.But there is no right living that lasts with-out it.

Sinclair Ferguson is associate professor ofsystematic theology at WestminsterTheological Seminary.

This article was previously published inEternity Magazine, December 1987. ap


Expelling the worldOnly a new love is adequate to expel the old one.

SinclairFerguson

R E F L E C T I O N

No position orinfluence canexpel love forthe world fromour hearts.Indeed, theymay beexpressions ofthat very love.

Judge Michael Higgins – andVictoria’s religious vilification laws –may have created Australia’s firstChristian martyrs. Last month,

Judge Higgins ordered the Christiandefendants in the test case under theRacial and Religious Tolerance Act tomake a public apology and not to repeatany of the comments he found breachedthe act.

The two pastors, Danny Nalliah ofPentecostal group Catch the FireMinistries and Daniel Scot, a Brisbane-based Pakistani who fled that country’sblasphemy law, have vowed to go to jailrather than obey. The judge ruled thatthey vilified Victoria’s Muslims at a semi-nar on jihad in March 2002, in a newslet-ter and on a website article.

Judge Higgins has given a deadline ofthe end of this month for Catch the Fireand the pastors to give an undertaking tothe Victorian Civil and AdministrativeTribunal to comply and to publish a court-worded apology on their website, theirnewsletter and in eight advertisements inThe Age and Herald Sun. The ads will costnearly $70,000.

Meanwhile, the case is heading forVictoria’s Supreme Court, where theChristians are appealing Judge Higgins’ruling, given last December. But if thepastors defy the tribunal over the “reme-dies” it ordered on 22 June they may endup in jail. And defy it they will: they see itas a clear issue of principle, taking theirstand on Peter’s words in Acts 5: “Wemust obey God rather than men.”

The case has caught attention aroundthe world – this month Nalliah is in

England helping campaign against a simi-lar law proposed there, and will testify inthe House of Lords – and has causedplenty of division at home.

Mainstream churches, led by thePresbyterians, which see the case as a testof freedom of religion and freedom ofspeech, are girding their loins for battle.They warn that if the act is not amendedthey will make it an election issue in nextyear’s state poll. A couple of Christianministers in jail citing freedom of con-science certainly has the potential toembarrass the Bracks Government.

Exacerbating opponents’ fears, the com-plaints under the act that followed theCatch the Fire case into the tribunal arecertainly the sort to fuel paranoia (seepanel, next page), and are hardly whatParliament envisaged in establishing thelaw.

However, Christians need to be carefulto separate the issues, in particular to sep-arate this case from the legislation in gen-eral. I covered this case throughout, butthis is the firsttime I have pub-lished my ownopinions.

I believe thatsome of the com-ments by PastorScot did indeedvilify Muslims. Ialso believe hisseminar shouldhave been exemptunder section 11 of the act, which pro-vides exceptions for properly religiousexercises carried out in good faith. JudgeHiggins ruled this out because he decidedScot did not act in good faith, of whichmore below. And I have severe reserva-tions about the legislation itself, not leastbecause of the way it has been used. Someof the cases that have reached the tribunalseem vexatious and absurd. I don’t sug-gest that my judgment about the law orthe Islamic Council case is in any wayexpert, but I did attend all but a couple ofdays of court hearings – which ran inter-mittently from 2003 to 2005 – and I heardthe seminar in full, as well as the evidencefrom both sides and the cross examina-tion.

This case is confusing partly becauseJudge Higgins seems to have been con-fused in his judgment. He found that Scotvilified Muslims with a number of state-ments, but didn’t seem to realise thatsome of them were direct quotes from theKoran, such as comparing women with “a

field to be ploughed”. It’s hard to see howquoting from a sacred text – even if it’sselective quoting to present the worstaspect, as the Muslims’ lawyers charged –can be vilifying. The Bible has verses wewouldn’t like to see quoted in isolation,but people do it and we don’t take them tocourt. In another apparent error, the judgesaid Scot called Muslims demons, whereashe actually quoted the Koran as sayingsome demons (jinns) became Muslims.

But some things Scot said at the semi-nar do seem to constitute vilificationbecause he applied them to all VictorianMuslims. Consider these allegations:Muslims hide the truth and tell lies; thatthey will declare Australia Muslim whenthey are 51 per cent of the population andforce others to convert or leave; that ifyou don’t join holy war you are not a trueMuslim; that “Allah urges them over andover again to kill, kill, kill, destroy andloot for the sake of Allah”; that Muslimsare not bound by Australian law becausethey should not obey an unbeliever; thatin Australian Muslim homes domesticviolence against women and children is“very common”; and that when Muslimsstudy the sacred texts in depth “theybecome true Muslims, and we call themterrorists”.

But he was quite clear, often, about theChristian duty to love and befriend

Muslims. For example: “Please remember,we are learning here how we can loveMuslims and help them see the truth.”The act provides for certain exceptions forconduct engaged in reasonably and ingood faith, including for a genuine reli-gious purpose or in the public interest. Ibelieved this should exception shouldhave applied. Judge Higgins didn’t,because he found that the two pastorswere not acting reasonably and in goodfaith. He said Scot’s presentation was“hostile, demeaning and derogatory of allMuslim people”, not reasonable or ingood faith, so the protection did notapply. His reasons for this ruling may havebeen based partly on misunderstandings.

Lawyers for the two pastors havereferred the case to the Supreme Court,claiming that the act is unconstitutionaland citing 106 claimed errors by the judge,


A hateful lawVictoria’s religious hatred law seems to promote hatred, not tolerance.

BarneyZwartz

S O C I E T Y

Scot’s presentationwas “hostile,demeaningand derogatory of all Muslimpeople”.


ranging from “irredeemable bias” againstMr Scot and denial of natural justice, tomisunderstanding the nature of religiousconviction. Their application says JudgeHiggins imposed “an irrelevant religiousorthodoxy of (his) own creation”. It saysHiggins indicated during the hearing thathe would not make findings about Islamicdoctrine but abandoned that course, usinghis “own unventilated views” and “idio-syncratic and erroneous opinions” tojudge the credit of the pastors.

So it’s safe to say that this was a messyand confusing case which is far from fin-ished. But it’s a gross oversimplification tosee it as simply a battle for free speech. Nofair-minded person could deny that Scotsaid some inflammatory and inaccuratethings, nor question why – amid theheightened tensions six months after 9/11– the Islamic Council felt it had to stophim.

For their part, Christians are furiousthat the truth is no defence under the act.After all, what Scot taught about jihad

does describe Islam in parts of the worldtoday – just ask persecuted Christians inEgypt or Pakistan. Don’t ask in SaudiArabia, because officially there are noChristians there.

Even so, Christians don’t carry theirindignation at the lack of minority

rights in many Muslim countries, how-ever justified, further and argue thatMuslims here shouldn’t enjoy the samerights as any other Australians. And, asthe Islamic Council barrister pointed out,Muslims in Australia come from 62 coun-tries, and their views vary widely. Few fol-low the extreme line of those Scotdescribed as the only true Muslims.

Another aspect of this case that causeddisquiet was the role of the EqualOpportunity Commission, which is thebody to whom complaints are submitted.It was an EOC Muslim employee whoarranged for the Islamic Council to sendrepresentatives to the seminar at whichNalliah and Scot spoke.

What of the Racial and ReligiousTolerance Act itself: does it need amend-ing? It certainly seems so. Even oppo-nents of the act admit people should notbe vilified because of their religion or havehatred incited against them. But they sayprotections exist – or can be improved –under other laws, rendering the religioussection of this act redundant.

Meanwhile, they say, it is alreadyinhibiting free speech and could be usedas a sort of blasphemy law to preventnot only vilification but all criticism of areligion. That seems to be how Muslimsin England, pushing for such a law, wantto use it. According to the BarnabasFund, Muslims in England believe thelaw will prevent anyone saying anythingthey personally find distasteful abouttheir religion. For example, they want toban Salman Rushdie’s controversialbook The Satanic Verses. Iqbal Sacranie,chairman of the main British Muslimgroup, the Muslim Council of Britain,said any “insult or outrageous com-

In 2003-04 and so far in 2004-05,there were 28 complaints under theact: 35 racial and 21 religious. Somewere solved by mediation, some

were declined under the act, some werewithdrawn. Five religious complaintsreached VCAT.

Some of the cases to catch attentioninclude:

Robin Fletcher and Alpha Pedophile Robin Fletcher says an

international Christian teachingcourse, Alpha, vilified him because itdisparaged witches and occultists. Lastweek Fletcher appeared by video linkfrom jail – where he is serving a 10-year sentence for drugging, sexuallyassaulting and prostituting two 15-year-old girls – before the tribunal tocomplain against Corrections Victoria,the Salvation Army, which ran thecourse, and its Australian distributor,CMC Australasia. He says that in jailAlpha is privileged over his religion,witchcraft. He has said he is “in prisonfor following the legal rites of a legalreligion”. The tribunal has yet to ruleon an application to strike the com-plaint out.

Ordo Templi Orientis Occult group Ordo Templi Orientis

has complained about child psychologistReina Michaelson, founder of the ChildSexual Abuse Prevention Program,because an article on the internet con-nected their organisation with satanic rit-ual abuse, quoting their “Book of theLaw”. Dr Michaelson replies that theirbeliefs are not lawful, but include eatingflesh, child sacrifice, murder, torture and“uninhibited ‘love’ without restraint”.She must return from the Maldives,where she is helping tsunami victims, tospend the time, energy and moneyneeded to defend the case.

Rob Wilson and Olivia WattsOlivia Watts, a transgender witch,

complained that Casey councillor RobWilson vilified her in a 2003 press release.Wilson said Watts’ admission she was awitch was a matter of concern for allCasey residents and claimed that asatanic cult was trying to take over thecouncil. The case came to the tribunalbut the parties reached a confidential set-tlement, which included a public apology“for any hurt felt by Ms Watts”.

David Irving’s filmThe Jewish Community Council of

Victoria applied in 2003 to stop theMelbourne Underground Film Festivalshowing a film by Holocaust-denier DavidIrving. The tribunal rejected the applica-tion, but the theatre owner withdrew thevenue, and the film was not shown.

The Israeli map An Arab Palestinian complained that

an advertisement for the Jewish NationalFund in the Jewish News had a map ofIsrael and Palestine without properly dis-tinguishing them. The tribunal dismissedthe complaint.

Taliban Christianity Roger Birch, a Canberra Christian,

complained that Bilal Cleland of theIslamic Council of Victoria spoke of“Taliban-style Christianity” before the2004 election, but decided he could notafford to take it to the tribunal. He toldThe Age this week: “I felt that I hadproved my point that the act is nothingto do with freedom, but is an incrediblydangerous attack on the freedoms of themajority of people in this country.”

Information supplied by Salt Shakers.

Vilification at the tribunal

ments” about Islam would be illegal,along with any defamation of theProphet Muhammad.

The Australian Family Association’sBill Muehlenberg lists several issues withvilification laws. He argues that they con-fuse different issues (race, religion, gen-der, sexuality); they are ambiguous andnebulous; that laws already exist to pre-vent incitement to violence or defama-tion; the burden of proof is always on theaccused, who is guilty until proven inno-cent; that in religious cases, secular judgesare incompetent to decide complex theo-logical disputes; that they create a newcrime based on thought; and they curbfree speech.

Peter Stokes, of lobby groupSaltshakers, who is helping co-ordinatethe campaign to change the act, says itcauses “enormous intimidation andstress”. “That’s the danger of this type oflegislation. People can throw mud at thewall and bring a case, and even if the EqualOpportunity Commission throws it out,people can take it to the tribunal.”

He worries that insurance companiesput prudence over principle and pay vexa-tious complainants rather than fight them.“So many cases are held in confidence,settled by insurance companies, it’s reallydangerous. We have a private thoughtpolice in the EOC working behind thescenes,” Stokes says.

David Barton, Victorian head of theAustralian Christian Lobby, says the act isunworkable because the offence is to cre-ate a feeling in others. “If you can be heldresponsible for creating a feeling in some-one else you are guilty under the act,” hesays. “The other element is the sheerinjustice of the entire process. Someonedecides, let’s silence these people, bring acase against them. They have to engagesolicitors, go through the time, effort,stress and financial drama of mounting adefence.

Barton, an experienced political cam-paigner, doesn’t want to embarrass

the Government, which would obstructreform. He says he is working with Jewsand Muslims and lawyers to get an out-come that will work for everyone. “Afterall, Christians are under the pump now,but it could be other faith groups next.Some Christian groups would like to takeaction against others, but our view is thatit wouldn’t advance any cause to take rec-iprocal action. It would inflame the situa-tion.”

Anglican minister Mark Durie, whowas an expert witness for Catch the Fire,argues that’s exactly what the act does.

“What is sadly ironic ... is that it incites vil-ification. A complainant will seek to showthat the respondent’s conduct has threat-ened religious harmony, that they havevile intentions, that they are incitinghatred and are dishonest,” he writes.

But – as the Christians leading thecampaign understand very well – all theparties have to be satisfied. That meansthe Jewish and Muslim groups whobelieved protection from religious vilifica-tion was necessary.

Paul Gardner, chairman of theAustralian Defamation Commission, a

Jewish advocacygroup that helpedframe the legisla-tion, agrees thatsome fine tuningmay be neededbut wants to keepreligion as part ofthe act.Otherwise, hesays, Jewish vilifi-cation would behandled underracial vilification,and while we aremore than a reli-

gion we are not a race.” Nevertheless,“if there are anomalies that allow forstrange cases we would support reviewingthe legislation. There’s a line that can bedrawn – not an easy line – between beingcritical of a theological position and vili-fying all the adherents of that religion,”Gardner says.

Another problem is that the churchesdon’t speak with one voice. The Unitingand Catholic churches supported theIslamic Council at the tribunal, makingsubmissions against Catch the Fire. TheUniting Church still endorses the act, butCatholic Archbishop Denis Hart now hasreservations, especially “the way it blursrace and religion”. Anglican ArchbishopPeter Watson says the church did not lookclosely enough when the act was framedand that it does not want “the law of theland intruding into places where it has noproper role”.

The act has dominated the past twodiscussions between Victoria’s heads ofchurches and Premier Steve Bracks, whobelieves the act is fine as it is, according toa spokeswoman. Victorian Presbyterianmoderator Allan Harman has taken a keyleadership role, and has received strongendorsement from Archbishop Watson.Harman believes the case highlights thechange the act has already made.

“We want free interchange of ideas, andthe ability to explain our position and dif-

ferentiate it from others,” he says.Meanwhile Watson warns that it isencouraging litigation, rather than pro-tecting tolerance and goodwill in the com-munity.

“Huge sums of money have been spentand, after more than a year of hearings,one could not say that harmony or newunderstanding between those groups hasbeen achieved, It may even have had theopposite effect.”

Muslims, too, take both sides. IslamicCouncil member Waleed Aly insists thatthe legislation is not about silencing criti-cism, it’s about stopping vilification. “Alot of the reaction has been profoundlymisinformed,” he says. “The act is wordedclearly so it’s against the vilification ofpeople on the basis of belief, not the vilifi-cation of belief. To say you can’t quote theKoran is absurd.”

He compares the Racial and ReligiousTolerance Act with the Trade PracticesAct as legislation that was met with suspi-cion but ultimately proved beneficial. “Idon’t think it will limit the scope of reli-gious debate but encourage us to be morereasonable and honest in how we go aboutit,” he said.

In contrast, Amir Butler, executivedirector of the Australian Muslim

Public Affairs Committee, believes the actundermines the freedoms it was designedto protect. He also fears that silencing thevilifiers gives them legitimacy withouteradicating extremism. “A few nastywords about Muslims, spoken to a smallgathering by a small group transformed anunknown organisation into martyrs withan international platform,” he wrote inJanuary.

Today, Christians are mounting a sus-tained campaign to repeal or amend thereligious section of the act. The heads ofchurches are lobbying the Premier andsenior ministers, while other groups suchas the Australian Christian Lobby are lob-bying backbenchers and Muslim andJewish leaders. They are also working toraise awareness in the churches, andalready have more than 30,000 signatureson a petition. David Barton is workingwith lawyers to plan amendments to otheracts to satisfy Jewish and Muslim con-cerns.

It hasn’t been a particularly edifyingsaga so far – and that fact adds weight tothe criticisms – but there’s still a lot of thisnarrative yet to unfold.

This article draws on a number of articlesBarney Zwartz wrote for The Age, forwhom he is religion editor. ap

S O C I E T Y


Danny Nalliahand Daniel Scot

outside VCAT

A word in season...

Each morning when we are out on thetrack it is our practice to do a Bible studytogether. Recently we finished the bookwe had been studying and we are nowdoing the Bible Studies presented in theAustralian Presbyterian Magazine. Bertand I are finding the studies as presentedby Bruce Christian to be very helpful inour daily study of God’s Word.

I would enthusiastically commendthese studies to the readers of your maga-zine. They are particularly suitable forpeople with busy schedules. We find thebest time to do our study is each morningwhen we break camp ready for a day onthe track visiting stations. Once we are inour vehicle and travelling we start ourdaily Bible study. I read the passage andwe work through “The Point” and “TheParticulars” and this invariably generatesgood discussion between us as well asfood for thought to “Ponder and to Pray”.The studies are sequential and sometimeswe can find ourselves doing more thanone study in a morning.

Bruce Christian always makes valuableand thought provoking points with regardto the passage being studied.

Penny Pierce, Mid-West PatrolPresbyterian Inland Mission

…But others not

I refer to Barney Zwartz’s article (AP,June, “Statement on Mary”). Zwartz isobviously of the opinion that the state-ment is a good thing, which will advancethe cause of unity between the RomanCatholic church and the “separatedbrethren”. This is evidenced by the open-

ing lines of the article, “Nearly five cen-turies of division between Catholic andAnglican churches over the place of theVirgin Mary have potentially ended in ahistoric agreement…” He finishes thearticle with the views of an EvangelicalAnglican, but this seems to be the view ofyet another divisive, wet blanket Bible-bashing whinger!

Zwartz also wrote in glowing praise ofthe Franklin Graham festival (AP, April)which involved cooperation from RomanCatholics, and involved the preaching of awatered-down Gospel (which is noGospel at all) – and the festival itself wasadvertised in the March 2005 AP.Furthermore, previous editorial coveragein AP of Mel Gibson’s The Passion of theChrist was supportive of this Romish per-version of the biblical account.

For these reasons, I am concernedabout what direction AP is headed. Surely,we must be unified in our stand againstsuch heresy. While Barney Zwartz is com-pelled (if he wants to keep his job, at least)to publish reports in The Age which pleasethose of a liberal mindset, surely it is actu-ally okay for AP articles to defend theGospel of our Lord?

Nathan Patrick,Launceston, Tas

Question of obedience

I must take issue with Douglas Milne(Letters, AP, April) when he says that aman must love his wife as Jesus loves his

Church so that his wife may find it naturalto submit to her husband, for this is notthe reason given that women must sub-mit. Rather the reason is that it is thecommandment of God. The context of 1Peter 3 is that of a wife with a non-Christian husband who may well be bully-ing but who may be won for Christ by thewoman’s submission.

Moreover the woman, like any other,must also love her neighbour includingher husband as Christ loved the Church.I suggest that the reason men are told thisin particular is that the apostle knowshow difficult it is for a man to love a dis-obedient or manipulating wife and soreminds them of Christ’s love that Heloves His people even though they berebellious.

It also concerns me that Douglas Milnesees women, who allegedly not having anactive part in the Church, all who are notnoticed, presumably through leadershipor preaching, are thereby oppressed; itindicates a low view of Church leadership.Even if women do take part in these activ-ities, it is impossible that all do so. Doeshe not thereby imply that all who are notactive in leadership, either men or womenare thereby oppressed? Would not thosewomen not taking part in leadership besuppressed by other women who do takepart? My own opinion is that a man whoknows how to lead never puts womenover men, and that is the Word of scrip-ture also.

Neil CadmanNorman Park, Qld

L E T T E R S


Letters

Presbyterian Theological Centre – Sydney

Eliza Ferrie Public Lecture“Experience and Truth:

an exposition of 2 Peter 1”the speaker will be Professor Don Carson

Renowned author and lecturer, Professor Don Carson isResearch Professor of New Testament at Trinity Evangelical

Divinity School in Deerfield, Illinois.

To be held at the St James Presbyterian Church, Burwood

48 Belmore Road, Burwood, NSWWednesday 10th August 2005 at 7.30pm

Supper provided

‘The Manse’

Stanley, Tasmania

Holiday Accommodation3 bedroom furnished home

available to Presbyterian family and friends

Very Reasonable Rates

For More Information phone:(03) 6458 1116 (03) 6458 1321

JULY 200521 Pray that all Christians may honour

God and his gospel by integrity intheir business dealings as merchant orcustomer, employer or employee or inany other capacity.

22 Doctors Daniel and Esther Win fromChester Hill Sydney Mission Partners(APWM) partner church societyworkers working in South East Asia inan itinerant ministry with CampusCrusade for Christ.

23 Clerks (Q : Ron Clark; T: DavidTurner) and Committees of Qld andTasmanian Assemblies as they attendto the implementing of the decisionsof the recent meetings.

24 Revesby parish, southern Sydney withabout 75 c&a (communicants andadherents), 20 yf (younger folk –Sunday School and youth) and 7e(elders) – Peter and Lynette Barnes –also his teaching and writing ministry.

25 The life of Presbyterian Youth in thevarious states and an effective ministryto children and adolescents in yourcongregation and presbytery.

26 Leeton parish, NSW Riverina withabout 150 c&a, 20 yf, and 8 e –Richard and Karen Keith.

27 Presbytery of North Brisbane, 5parishes and 1 home mission stationtotaling 7 congregations with about550 c&a, 4 retired ministers and 1under jurisdiction. Gregory Watt clerk.

28 The work of the committee onWomen’s Ministries of our Qldchurch (Jan Langbridge convener);and Project Hannah of TransworldRadio praying for women worldwide.

29 Canterbury parish Melbourne withabout 145 c&a, 40 yf and 3 e; Grantand Anne Lawry – and the vacantJapanese parish there with about 35c&a, 7 yf and 3 e.

30 Tuggeranong (Isabella Plains) parishCanberra with about 80 c&a, 70 yfand 5 e: Mike and Kerry Pittman.

31 Ithaca parish, northside Brisbane withabout 100 c&a, 20 yf and 7 e; RobertHerrgott.

AUGUST 20051 Port Augusta home mission station,

South Australia. with about 20 c&a, 5yf and 4 e: Barry and Cheryl Rossiter.

2 Andrew Williamson and Rosemaryfrom Strathfield, Sydney as he com-pletes doctoral studies and they pre-pare to return to lecture at Talua,Vanuatu as Mission Partners (APWM)partner church workers.

3 Cairns parish, north Qld with about170 c&a, 70 yf and 8 e; Harry Oh,recently inducted, and Morna.

4 Other Presbyterian and Reformeddenominations and the committeeresponsible for our relations withthem – Allan Harman, convener.

5 St Paul’s parish Spring Hill, Brisbanewith about 145 c&a, 30 yf and 16 e;Andrew and Elaine Gardiner.

6 Presbytery of Murrumbidgee, NSWRiverina: 3 parishes and 2 home mis-sion stations totaling 7 congregationswith about 435 c&a, 1 retired minis-ter; Peter Gobbo clerk.

7 Linda Goldthorpe from Dalby Qldraising support to go to Innsbruck,Austria to serve with InternationalTeams among refugees as a MissionPartners (APWM) partner societyworker.

8 John and Keit Leung Mission Partners(APWM) partner society workersfrom Burwood Chinese church,Sydney coordinating the work ofCCM(A), an outreach to Chinesepeople worldwide.

9 Sunshine parish, western Melbournewith about 50 c&a, 10 yf and 5 e: Corand Joan Vanderhorn.

10 Pray for the Interim moderator Bruce

Gorton, preachers and filling of thevacancy in Tumbarumba home mis-sion station southern NSW withabout 35 c&a and 5 yf.

11 Peppermint Grove (St Columba’s)parish Perth with about 110 c&a, 20 yfand 5 e: Keith and Ann Morris.

12 The annual “Fire on the Mountain”conference on the Christian worldviewthis weekend at Mt Tamborine, Qld –speakers Kel Willis, Martin Howard,David Kiewiet and Kim Dale.

13 St George parish western Qld withabout 25 c&a, 10 yf and 3 e; Keith andJocelyne Harris.

14 Newcastle Samoan parish, NewLambton, NSW with about 70 c&a,105 yf and 13 e; Setu and FaasinoalaAmosa.

15 Calvin and Ruth Mathys from Vic.training to work with Wycliffe BibleTranslators as Mission Partners(APWM) partner society workers.

16 The reorganized Presbyterian InlandMission administration basedinVictoria – Robert Duncanson,Convener, Stuart Bonnington,Superintendant (Fremantle, WA) andWalter Bruining in the Kilsyth office.

17 Presbytery of Geelong, 5 parishes and1 home mission station totaling 10congregations with about 500 c&a, 1research professor, 2 theological candi-dates, 3 retired ministers and 1 underjurisdiction. Graham Hamill clerk.

18 Pray for the moderator, preachers andfilling of the vacancy in Singleton homemission station, NSW Hunter Valleywith about 55 c&a, 10 yf and 4 e.

19 Bagoes Seta (and Konsita) fromSydney, Mission Partners (APWM)workers working in Indonesia amongstudents.

20 Pray for Christian influence and wit-ness in schools – particularly in yourlocal area – by staff, students, parentsand visitors.

E V A N G E L I S ME V A N G E L I S MP R A Y E R

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Both Sides NowEcclesiastes and the HumanConditionPeter BarnesThe Banner of Truth Trust, 2004.Reviewed by Greg Goswell

This is not a commentary on the book ofEcclesiastes in the conventional sense of adry as dust verse-by-verse exposition ofthe biblical text, but then Ecclesiastes isnot your average Bible book and wouldseem to require something different andthat is what Peter Barnes supplies. Hecaptures the mood of a fascinating OldTestament book that explores the twosides of life: “Something is wonderfullygood about the world and something isalso terribly wrong with it.” This isexplained by the world’s creation by a lov-ing and good God and its horrible distor-tion through sin. A smorgasbord of mem-orable quotes, quips and comments issupplied by Barnes, who is highlyquotable himself. It is classic Barnes!

This is only to be expected from onewho himself has read and enjoyedMuggeridge and Chesterton. There arechapters on the fruitless pursuit of mean-ing in pleasure, intellect, work, money,political utopias and even a dash of reli-gion. More positively, the direction inwhich hope and significance will be foundis clearly indicated. It is a book full ofgood sense, awful seriousness and conse-crated humour. This is just the book for acynical friend or a wayward son or daugh-ter.

It is available from PTC Media for $15.95mobile 0400 880 515. Peter Barnes is bookseditor of AP.Greg Goswell lectures at the PresbyterianTheological College, Melbourne.

A People BetrayedPatrick SookhdeoChristian Focus Press: 2002Reviewed by Stuart Bonnington

Dr. Patrick Sookhdeo is becomingwidely known as an expert on Islam andthe challenges it is presenting to the West

and the rest of the world. This book isprobably not in one sense the best place tostart if the reader is seeking an introduc-tion to this topic, as it is based on DrSookhdeo’s doctoral thesis. Read his AChristian’s Pocket Guide to Islam before APeople Betrayed. The latter consists of aconcise study of the rolling back, underthe pressure of “creeping Islamisation” ofthe legal and civic freedoms enjoyed bythe Christian minority in Pakistan as whatbegan as a secular state has graduallymoved in a conservative Islamic direction.

It is a demanding and disturbing bookwith a very sobering message which needsto be widely read. The history ofChristianity in Pakistan is reviewed, andthe important role of presbyterianism inthe development of the local Christiancommunity is recorded. The current suf-fering of Christians in Pakistan is dis-cussed with the laudable efforts ofPresident Musharraf in upholding thebasic freedoms and civil rights of allPakistanis, including Christian believers.Western Christian need to hear the storiesof modern marytrs such as Esther John(of the Reformed Presbyterian Mission),the Christian evangelist who was mur-dered, some believe by her own brothers,for her “apostasy” in 1960.

Many will be interested to read of thebackground of Pastor Daniel Scot (p.257-260) currently living in Melbourne andone of the defendents in the controversialcase on freedom of speech and religiousliberty before the Victorian Civil andAdministrative Tribunal. This is a veryserious book indeed. Please read it andpray.

Stuart Bonnington is minister of Scot’sKirk, Fremantle.

Hymn Writers and theirHymnsFaith CookEvangelical press 2005 Hardback.Reviewed by Mignon Goswell

Books about the great hymn writers andhymns are not a new invention, but thislatest book by Faith Cook has much tocommend it. Her stated aim is “to tracethe development of the English hymnfrom the early period of the Christianchurch until our present century”. Thisshe does by looking at the great writers ofeach century, though she concentrates onthe period from Isaac Watts through tothe end of the 19th century, only briefly

looking at the time before Watts and atthe latter 20th century.

We meet beloved people in church his-tory. We know many of the hymns andmany of the names of the writers butCook carefully shows the development ofthe structure of hymns as well, both thewords and the music. She comments onthe musical styles of the various writers.There are some intriguing evaluationssuch as “unlike many modern writers ineach of his hymns (Charles) Wesley fol-lows a theme throughout bringing it to atriumphant conclusion in the final verse.”

This is not a devotional book onselected hymns. It is a history of hymnwriting. The great debt we owe to transla-tors of hymns into English is not over-looked either. While not being expresslydevotional, the book is enriched by thestirring biographical sketches of well andlesser-known hymn writers. Cook’sknowledge of church history and her pre-viously published biographies are used togood effect. Many of the great hymnwriters were fine preachers as well. Manywrote their hymns in intense periods ofhardship and persecution. The hymns thathave survived and still move us todayreflect this. They show the individual per-sonalities of the writers as well as thedepth of knowledge of God that the writ-ers had.

Mignon Goswell is Manager of PTC Mediaat the Presbyterian Theological College,Melbourne.

B O O K S

Books

We are praying for the Lord to sendworkers for a Gospel Church ministryfor the many towns and suburbs inSouth Australia and Adelaide.Approved PCA Ministries Workersserve on a faith-plus-support basisas a House Church Planter, or shepherd of a small existing Church,or assist in a Parish, or become aHome Missionary.To assist for these ministries,PREZRA offers the ThA and ThLDiplomas (ACT) free as well asthe Home Missionary Certificate(HMCertif).Contact: PREZRA / PCA Ministries

Rev Dr Reg Mathews

18 Aragon Road,

Ingle Farm, S.A. 5098

PREZRA

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PCA Ministries

Anews report recently told of howsome sniffer dogs – the kind thatare used at airports to detect drugs– had accidentally been trained to

detect talcum powder and not cocaine.Apparently, during the training of thedogs, the trainers had unwittingly beenusing the wrong kind of white powder.The result was that the poor caninesended up highly trained but useless.

It rather reminded me of Dr MartynLloyd-Jones’ report of C. Day Lewis’autobiography. C. Day Lewis (not to beconfused with C. S. Lewis) was Professorof Poetry at the University of Oxford,and was not a Christian. He received thefinest education that the modern Westernworld could offer. The problem was thathe did not find the experience liberating.

Lewis wrote: “Each propositionadvanced by Plato or Aristotle, Hume orBerkeley, Spinoza or Kant, seemedirrefutable till I read the opposite view-point. It appeared that of everything thatwas true, the opposite was true.” In theend, he found it difficult to make up hismind about anything at all. He wrote: “Itproduced a mental state of doubt, uncer-tainty, scepticism and confusion, thatmade positive action almost impossible.Extreme doubt is like a thick fog.”

That is the sad point to which themodern approach to truth has led us. Inthe name of humility, we have embracedvagueness at best, and dogmatic relativismat worst.

How refreshing, then, to turn toChrist’s promise to His people: “You

will know the truth, and the truth will setyou free” (John 8:32). A little later Headds that “if the Son sets you free, youwill be free indeed” (John 8:36). This is adifferent world to that of the Mishnah ora modern university faculty. So mucheducation these days is about learningmore and more about less and less. Inorder to state the obvious, one mustemploy the latest sociological jargon.This is done to give the appearance ofwisdom, and to disguise the paucity ofthought.

God is a God of truth. He can do allthings, so much so that it is impossiblefor Him to lie (Heb. 6:18; Tit. 1:2). His

Son, Jesus Christ, is not simply a teacherof the truth but is the truth (John 14:6).The Holy Spirit, who is the one whomakes known salvation in the Son, isdescribed as “the Spirit of truth” (John16:13). Christ can say of Scripture as theWord of God:“Your word istruth” (John17:17). Outside isa world of false-hoods and delu-sions; inside isGod’s revealedtruth, whatSimone Weilbeautifully called“the radiant man-ifestation of real-ity”.

Today the very notion of truth is underfierce attack. The only thing that is true isthat nothing is absolutely true. It is notthat the train has run off the rails, but thatthere are no rails to run off. There is astudied vagueness about all of life – fromschool report cards to political speechesto the modern pulpit. Over the years,Fidel Castro has mastered the art of say-ing nothing at great length, but there areplenty of bureaucrats, journalists, educa-tionists, and other experts who could runhim a close second.

C. Day Lewis’ “thick fog” is a malaisethat permeates Western culture. Nothingelse could explain the quite extraordinarypopularity of Dan Brown’s The Da VinciCode, with its thesis that “almost every-thing our fathers taught us about Christ isfalse”. People have discarded the Bible asunscientific, and embraced the Da VinciCode as high truth because it justifiesimmorality. The Christ of the Bible is sup-posedly not true, but the sacred feminine ishigh truth itself. In other words, Christiansexual ethics are no longer binding.

It was the same with Ahab’s accep-tance of Baal worship and his rejection ofthe true prophet Micaiah: “I hate him, forhe never prophesies good concerning me,but evil” (1 Kings 22:8). A concern fortruth has nothing to do with it. It is just acase of rationalised misbehaviour.

So many believe in evolution, notbecause it is even faintly credible, but

because it removes God from this world.Or they extol toleration because it meansone can set aside more demanding issueslike love and truth. We have become likethose sniffer dogs – highly trained at miss-ing the point. We easily imagine that weare pressing forward when we are onlyturning around. Is there any hope? Onecan only trust that Simone Weil got itright: “Christ likes us to prefer truth toHim because, before being Christ, He istruth. If one turns aside from Him to goto the truth, one will not go far beforefalling into His arms.”

Peter Barnes is minister of RevesbyPresbyterian Church, NSW. ap


Relatively free?In truth, we have highly trained at missing the point.

PeterBarnes

B A C K P A G E

In the name of humility, we haveembracedvagueness atbest, and dogmatic relativism atworst.

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BUSINESS ETHICS - AP · ethics in the workplace is a reminder that behind every effec-tive testimony is an impressive ethical life. Peter Hastie ap THE AUSTRALIAN PRESBYTERIAN (ABN

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