Riverside Anglican Churches

My wife Jo and I wasted an hour of our lives a couple of weeks ago watching a TV show called True Beauty. In the mould of every other reality TV show, it is watchable because of the social dynamics that unfold (i.e. fights and bitchiness) within a bunch of people with range of different personalities. In this case, the bunch of people living together is made up of “beautiful people” – models, actors/actresses, dancers, fitness fanatics – a collection of the vainest group of people you could ever meet.

Like every other reality TV show, each week someone is thrown out of the show. In this case, it is the person who is judged least beautiful that is thrown out. However, there is a hidden factor that the contestants are not aware of until they are thrown out: they are not only judged on outward beauty, but also on the inner beauty of their character (or lack thereof). Throughout the show, as the contestants live together and are compared for outward beauty, they are subjected unawares to little tests of character that are being filmed with hidden cameras.

I guess that the makers of the show feel that the moral element introduces a depth to the show. The lesson supposedly learned is that beauty is more than skin deep. However, the judging of the contestants’ characters make the show itself doubly horrible and ugly.

In the episode that Jo and I watched, a cosmetic surgeon measured each contestant’s outward beauty “scientifically” and gave each a score. The two with the lowest scores were told to pack their bags and be ready to go home. The judges then compared their performance in the secret inner-beauty tests, which showed one being nastier and more selfish than the other. The judges announced their decision and sent the nicer girl back into the competition. When the loser protested, the judges confronted her with the secret footage of her inner-ugliness, to which she had no reply. She left in tears having been told not only that she was the least beautiful outwardly, but also that she was a yucky person on the inside too. Perhaps viewers were supposed to feel that she got what she deserved.

While some people might think that True Beauty upholds the value of Christian virtue by emphasising goodness of character, the fact is that it displays exactly the kind of ugly self-righteousness that God hates. Real goodness of character includes mercy, which was in short supply in the inappropriately named True Beauty.

God operates on a very different basis to True Beauty and all the other reality TV shows. While reality TV shows start with a large group and progressively exclude people for not being good enough, God progressively includes people who never deserved to be included! People think that churches are full of people who think they’re “holier-than-thou” and are looking to exclude others. God forbid that this should be true. In fact, true Christians are those who know they failed the moral test long ago but who, instead of getting what they deserve, have found mercy in Christ. This received mercy should be reflected in mercy shown to others.

It’s true that true beauty is more than skin deep but it goes further than what the self-righteous world thinks. In fact, it extends to loving the truly ugly!

Steve

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I recently advertised an event at Newbridge Heights Public School in Chipping Norton called Big Questions from Small People. The event was on a Wednesday night in the school library. The idea was that I, as the local Anglican Minister, would lead a discussion for parents on the Bible’s answers to their children’s questions about God, death, heaven, etc. Unfortunately, no one came.

As I sat in the school library, hoping that some people would show up (but sensing that no one would) a few thoughts went through my head. The first was that it’s hard to get people interested in talking about God, probably because the big questions don’t seem all that urgent to most people. We need to pray that God’s Holy Spirit prepares people for his Word by putting big questions in their minds to nag at them (after all, John 16:8 says that His work is to “convict the world concerning sin and righteousness and judgment”).

My second thought was that even if people feel the need to get answers, they’re often too busy or tired to get to events. I heard before the night that there were people interested in coming, but it takes a fair bit of motivation to drag yourself out on a cold and windy Wednesday night to a dark school. There was also some kind of aerobics class occurring in the school hall that night, and I noticed that their attendance was a bit sad too! Probably the best way of combating this issue is to get people inviting other people and coming in groups. This gives extra motivation to show up and makes unfamiliar (or threatening) territory less scary.

My third thought was that I was glad to be there because God calls us to be faithful, not necessarily successful. Often we put an unhelpful emphasis on “winning converts” for God, which puts the focus on us and our performance. A more biblical way of thinking would be that we are called to proclaim Christ whenever and wherever God gives us the opportunity but it’s God’s job to “win” people. I took comfort in the fact that I was there, ready to proclaim Christ. If God saw fit not to give me the opportunity that night, at least I was ready!

We all need to keep putting ourselves “out there”, trying to create opportunities and being ready to take opportunities as God gives them. If there aren’t some things that don’t work, it probably means we’re not trying hard enough. Having said that, there are things that I could have done better with this particular event, and I’m keen to apply the lessons and give it another go. Perhaps you could help…

• If you have friends with children, you could invite a group of parents over to your house to discuss the Bible’s answers to the questions that kids ask. I’d be happy to come along and lead the discussion. Alternately, we could run the session at our church or the kids’ school (if allowed). The key is that you get a group of friends together for the evening, perhaps working in with other Christian parents.

• If you teach a Scripture class and you reckon you could get the parents of the children in your class to come to a session at the school, I’ll run the session and you and I can meet the parents of the kids in your class on the night (almost like a Scripture parent-teacher night!). Let me know if you’d like to give it a try.

There must be lots of other ways of connecting with our community. Let’s keep praying and looking for opportunities to proclaim Christ – and being ready!

Steve

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There are a couple of “in-house” issues worth reporting at the moment.

Building Project

Thanks again to all those who have pledged to give money towards our building project at St. Anne’s. Double thanks to those who have pledged and donated already. We have received pledges for around $240,000 and donations in the order of $72,000. Under half of our members have made pledges to date so we are very hopeful that those who haven’t filled in a pledge form yet will do so in the near future. You can download a pledge form here.

If you would like to donate without making a pledge, you can do so in one of the following ways…

1. Cash in the offertory plate, sealed in an envelope marked “building project”;
2. Cheque (to Moorebank Anglican Parish) in the offertory plate or via mail (to 68 Lucas Ave Moorebank NSW 2170), again in an envelope marked “building project”; or
3. Direct debit from your bank account to the following account – Bank: Glebe Income Accounts; BSB: 704-998; Account #: 100005770; Account name: Moorebank Anglican Parish. Please member to attach your name if you want us to know where it came from.

Once completed, it will be great to be able to house all of our ministers parish-owned houses. This will ensure that our ministers live in houses that are suitable for ministry. It will also relieve our parish of the financial burden of paying rent year by year. The more that we are able to pay for through donations the less loan-repayments will be necessary in coming years; this is why we would love to raise $500,000 in donations in the next 12 months and pay for the entire project up front. We are still praying for this outcome!

Church Offices

In the past week our full-time staff (me, Tim McIver, Ed Loane and Tom Habib) moved into newly established offices at St. Thomas’, where we will be working during the week from now on. This means that the number to contact all of us Monday to Friday in office hours is the main church number: 9602 8836.

While the setting up of these offices has taken a certain amount of effort and expense (which was kept to a minimum), the payoffs will be substantial and hopefully obvious. It is certainly exciting for the staff to be able to work more as a team. The previous working arrangement for our staff was that we all worked from our homes, which meant operating somewhat independently of each other. However, this new centralised arrangement will enable much easier collaboration. I hope that everyone starts seeing the effects in the input into Sunday services, as well as follow-up of individuals and better communication both across and within our congregations. I hope that people will see us as more accessible now and feel free to drop in!

Following this development, we hope to employ an administrative staff member before too long, part time to begin. This person will be responsible for all kinds of tasks such as maintaining the member-database, managing communications (mail-outs, website, initial follow-up of newcomers, correspondence, etc.), reception, helping with finances and property matters and other “ministry housekeeping” duties.

Where the action is

I am aware that the issues mentioned are administrative issues and, in a sense, not where the action is. Staff housing and offices are useless if we all (not just staff) are not connecting person-to-person, sharing our lives and the gospel. It is good for our church to be developing its “infrastructure” to support such person-to-person ministry, but the challenge remains to DO that ministry. It is the role of our staff to do ministry, and also to lead, train and equip all of our members to do it too.

Steve

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Some may have read an article in last weekend’s newspaper about sleep apnoea by former Roman Catholic priest, Michael McGirr (Good Night and Good Luck). He began his article with a couple of amusing anecdotes which give an insight into another kind of church experience…

 I said Mass on Sunday evenings in a parish full of wonderful young families. I thought I was doing everyone a favour by keeping the sermon short, a discipline I achieved by sticking to topics I knew something about. Generally, my wisdom had petered out by the end of the third minute. One day, after the service, a mother of three young boys took me to task for my brevity.

Her problem was practical. By late Sunday afternoon she was totally exhausted and facing the weekly prospect of getting the lunches cut, the boys to school and herself to work the following morning. The sermon was her only chance for a bit of a nap. Would I mind stretching it out a bit longer?

I knew I was improving when I nodded off during the sermon myself. Once a sermon gets beyond a couple of minutes, it reaches a delicate point at which the preacher has no idea what he or she is going to say next. In the Jesuit tradition of which I was a part, this point normally came closer to the start of the sermon than the end. One strategy, when stuck for an idea, was to pause briefly and, in a reassuring tone, invite the congregation to reflect on what you had just been saying.

It was on one such occasion that, with my hands joined devoutly on the lectern, my head started to nod. My eyes closed. My breathing slowed and deepened. It was only when I bumped into the microphone that I woke myself up and noticed that the congregation was giggling. I remember thinking that I must have said something funny and wondered what it was.

I find that story funny (for reasons other than because I relate to it) but also a bit troubling. It is troubling because it reinforces the picture that many Australians have of church. They think that church is basically a place where nothing of any significance occurs; the best reason for going is to catch up on sleep! Here, that view of church is unfortunately reinforced by someone who used to run one.

Michael McGirr’s story highlights the difference between the Roman Catholic tradition and the Reformed Protestant position that our church maintains. In the Roman Catholic tradition, the Mass is where the action is because they believe that is where you receive Christ (literally in the bread and wine). The sermon (or homily) is a peripheral. I guess this is why, at least according to Michael McGirr,  Roman Catholic priests give sermons minimal preparation (if any) and speak for a only few a few minutes about whatever comes to mind, with their parishioners not even pretending to listen.

By contrast, our conviction is that a person receives Christ in his biblical Word, with the Lord’s Supper reinforcing that Word. For this reason, we try to make the Word central to our church services. We try to let the Bible set the agenda by preaching systematically through sections of the Bible week by week instead of dreaming up ad hoc topics for sermons. Our ministers spend many hours each week reading, analysing, studying and reflecting upon the Bible in preparation for their Sunday sermon. We aim to make our sermons substantial as well as interesting. This stems from the conviction that God’s Word is where the action is.

This is also why we hope that people come to our church prepared to hear God’s Word. This should include getting a good night’s sleep beforehand so that one can stay awake and engaged during church. As the article noted, a good night’s sleep is not possible for some who have sleeping disorders – and these are quite common and very debilitating – but I earnestly hope that none of our regulars see our sermons as an opportunity for a nap!

Hearing the Word is the most important activity of the week. After all, as James 1:18 says, “He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.”

Steve

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What should you do when you find it difficult to pray? Prayer can easily be squeezed out of our busy lives so that we fall out of the habit of praying and grow spiritually cold and dry. When this happens, getting back into prayer is all the more difficult.

 The great Martin Luther, who sparked the protestant Reformation in the 1500’s, used to have his hair cut by Peter the Barber. Presumably during a hair-cut one day, Peter told Luther that he was having difficulty praying. Luther went home and wrote an open letter titled, “How One Should Pray, for Master Peter the Barber”. The letter shows that Luther, who was an academic and theologian, was never out of touch with the needs of real people. It also gives some very practical tips on prayer.

Luther writes, “To begin with, when I feel that I have become cold and disinclined to pray on account of my preoccupation with other thoughts and matters (for the flesh and the devil always prevent and hinder prayer) I take my little Psalter, flee to my room, or, if it is during the day and there is occasion to do so, join the people in church, and begin to repeat to myself the Ten Commandments, the Creed, and, if I have time, some sayings of Christ or verses from Paul and the Psalms. This I do in all respects as children do.”

Luther is saying there that it is good to use the helps that God gives us in order to get ourselves into the right frame to pray. The Bible itself, or the prayers and creeds that have been formulated by the church in the past, can help us to focus our minds for prayer even if we begin by just repeating them to ourselves “as children do”.

Luther then goes on to illustrate how he might use the Lord’s Prayer or the Ten Commandments as a springboard into prayer. He would recite a line and then expand on it in his prayer to God with a free and open heart that is fully engaged with God’s truth. He writes, “In this way I have often learned more in one prayer than I have been able to get out of much reading and reflection.” Luther would also do the same with the Creed or parts of Scripture. Since the aim is to pray, Luther advises that we don’t bite off more than we can chew “lest your spirit become weary.” He writes, “it is sufficient if you can find a portion, even a small portion, from which you can strike a spark in your heart.”

In short, Luther’s answer to a cold prayer-life is for a person to use the familiar formulations of God’s truth “and with such flint strike fire in his heart.”

But this raises questions for me: Do Christians these days know any familiar formulations of Bible truth? Is our church doing enough to get key parts of Scripture or formulations of the Christian faith into people’s heads?

People need to go away from church with Bible-truth ringing in their ears so that they can recall it and apply it in their own relationship with God. Clearly, the sermons in our church are aimed at teaching and exhorting people from the Bible. If the sermon is good enough and a person listens well, that person will be able to remember and apply the teaching later on. However, the other parts of our church services ought to minister the truth to people also.

These days our church services contain less liturgy (set prayers, creeds and readings). This development has both pros and cons. One result of less liturgy is that our songs assume a more important role in drumming truth into people’s heads. The church has long recognised the power of music and rhythm to help people remember truth. Since so many of us remember the specific words of songs better than quotes from sermons or Scripture, it is crucial that our church songs are very carefully selected for content. If the songs are good, we might all go away and use what we remember of those songs to “warm up” our private prayers with truth. But if our songs are shallow, they’re not much good for anything except some nice music during church.

We each need all the help we can in our individual relationships with God. Church has an important part to play in equipping people for relating to God by teaching the truth in memorable ways.

Steve

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A couple of weeks ago, members of our staff team went away for a couple of days to plan and review our ministries. A small part of that time was spent discussing our policies for conducting pastoral relationships online.

 One of the characteristics of most people aged between 10 and 30 (give or take) is that they are constantly connected and continually socialising through a variety of means including phone, text, instant messaging and social networking websites. While they study they’re also chatting to their friends on MSN. While they’re working they’re sharing their thoughts on Facebook. While they’re waiting for a bus they’re texting their friends or tweeting on their mobile. If you’re old (like me who doesn’t even have a mobile) you may not understand all of this or why it’s necessary, but this is an important part of how many younger people relate to one another.

 This has implications for gospel ministry because ministry is about relationships. However, relationships in ministry need to be managed carefully. The Anglican code of conduct for clergy and church workers (that is, anyone with a recognised ministry position in the church, including youth and children’s leaders) sets out some principles that are relevant here:

 -       Trust is essential in pastoral ministry

-       Boundaries need to be maintained so that the work doesn’t take over all of the worker’s life

-       Favouritism or special relationships (whether real or just perceived) should be avoided, especially with children and young people

-       Church workers should be carefully selected for suitability

-       Proper supervision and openness must be maintained in ministry at all times

-       Conversations/interactions should take place such that the risk of misconduct or the accusation of misconduct is minimised

-       Records should be kept of significant interactions, giving due regard to privacy

-       No one should abuse children (inappropriate physical contact, perving, innuendo, sharing inappropriate material, threats and bullying) or “groom” a child for future sexual abuse

-       Photos and videos of children should not be used without parents’/guardians’ permission

In view of these guidelines, electronic communication in particular needs to be managed carefully. The nature of this communication is that it is private and can easily be kept secret; it can occur at any time of the day or night; and occurs in the sometimes sexually-charged context of the internet. Parents may think that their child is doing their homework but they may in fact be in their bedroom “chatting” until late into the night (with absolutely anyone!). Parents may also give their child a mobile phone for safety and convenience, but they can’t know what kind of material is being shared or texted.

It is difficult for a youth or children’s worker to apply “Safe Ministry” principles in this context. However, it is hard to form a relationship with a young person without relating to them in these ways that they are used to. For this reason we are establishing the following ground-rules relating to electronic communication for anyone who works with children or youth in our parish…

1. Consent will be obtained from parents/guardians before any church worker interacts with a child or young person on their mobile phone (voice or text), via email, or through social networking websites such as Facebook, MySpace, Twitter, MSN, etc. This has already been taking place innocently (as far as I know) without consent, so consent will be obtained ASAP. This consent will probably be part of a registration process for our youth and children’s groups and will be accompanied by consent for appropriate photos of kids to be taken and used for youth group (not private) purposes.

2. No church worker will conduct any kind of live conversation (via phone, text or online) after 9:30pm with anyone under 18, except in cases of emergency.

3. Church workers will keep exact records of all correspondence with children or young people (online chats and text messages must be saved).

We have wonderful groups of leaders in both youth groups, our kids club and our Sunday schools. I am not aware of any impropriety having taken place in any of these groups. However, these rules are necessary to help protect our leaders as well as our kids in future. I hope that our care for kids in this area will give parents confidence in our ministries and be a witness to the love of Christ.

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You may have read or heard recent media reports about huge losses that the Sydney Anglican Diocese (that’s us!) has incurred on the share market because of the Global Financial Crisis. Unfortunately those reports are true.

 Our diocese has central pools of funds (namely, the Diocesan Endowment and The Endowment of the See) which it invests. The income from these investments funds the administration of the diocese (head office), the salaries of bishops and archdeacons and various ministries such as Youthworks (partially), Moore College (partially), Evangelism Ministries and Anglican Media. Some of this money has filtered through to parishes occasionally via grants from Regional Councils for ministry projects.

 The size of this investment fund has halved in the last several months (reportedly a loss of over $100 million), with the income available to fund operations also halving. The losses have been made worse by the fact that the diocese had borrowed extra money in order to invest. While this gave bumper returns in a rising market, it has resulted in a whopping loss in the recent crash. I think some valuable lessons have been learned there – and the recriminations have only just begun!

 This means that many of the diocesan ministries mentioned above will be scaled back significantly and there will be a “significant restructuring” in head office. It is for this reason that our regional bishop, Peter Tasker, who retired during the week, will not be replaced at least for this year.

 Our parish pays its own way and receives no funding from head office, so our financial position here is not affected by these losses. The impact of the diocese’s losses for us will probably be limited to the lack of a regional bishop, a thinner Southern Cross monthly newspaper, and fewer people available to us at Youthworks (or other diocesan bodies). However, it would be a shame if our training colleges need to be scaled down, which would be a longer term hit to God’s kingdom.

 Peter Jensen wrote to ministers across the diocese last week, laying out the facts as they stand. He concluded his letter: “We need to be open about our diocesan finances and what it means for our ministries. But we do not need to be downhearted. The Lord still expects us to be engaged in a great endeavour to reach our cities for Christ and he will supply all our needs. He has his plans and his timing. We must respond in prayer and with expectation that he will work out his purposes through us.”

 In my opinion, one of the strengths of our diocese is the strongly held belief that the action is in the parishes, not head office. While we receive valuable practical support from head office, our local mission continues regardless of what happens in St. Andrew’s House. Reaching our area with the good news of Jesus remains our responsibility. Much more so now, we cannot expect help from outside. For this reason, I would encourage you to take responsibility by praying, working and giving generously to the work here – including our building project – as you are able.

Steve

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I went to a conference a couple of weeks ago and attended a seminar on mental health first aid. The presenter of this seminar was a man named Mark Charleston who worked as a psychologist before becoming a parish minister and then taking a job at Sydney Anglican head office. Mark referred us to the website www.MoodGYM.anu.edu.au, which can help people facing mental health issues such as depression and anxiety.

A lot of men and women struggle with depression in our society and in our congregations. One in five Australians experience depression (that is, serious depression, which is more than just a low mood) at some point in their lives and many struggle with it for long periods, so it is a very common condition.

The MoodGYM website is a FREE interactive online program that takes the person through a set of exercises and quizzes offering helpful information and training along the way. Once you have registered as a user, you begin an online workbook that takes you through various modules. You can go at your own pace, picking up each time where you logged out the last time.

MoodGYM is basically an application of Cognitive Behaviour Therapy, which is a well established body of theory that involves training people to change the way they think. As the website summarises it, in response to events “what you think is what you feel”. Often people have slipped into habitual patterns of thought that are not helpful or realistic, which in turn affect their feelings adversely. MoodGYM’s exercises and information are aimed at changing these negative patterns of thinking.

Cognitive Behaviour Therapy is generally accepted as an effective treatment of mild to moderate depression in adults and teenagers. More serious mental health issues require far more complex treatment, and I would not pretend that this website can “cure” a person with depression or anxiety, but it may help. People who are not currently struggling with depression may also find it helpful in preventing depression and giving an insight into depression and anxiety disorders.

To check it out, I have registered and begun the program myself. I can say that there is much there to inform and help. It is not a Christian program, so I found as a Christian that when the program encouraged belief in self as a basis for optimism, I needed to replace it with belief in God in my mind. However, that being said, I believe that the basic thrust of correcting negative patterns of thinking need not undermine Christian belief.

According to Mark Charleston, MoodGYM would be endorsed by all good psychologists as applying principles that are generally accepted these days. It was developed by the Australian National University and has been made freely available by them. It is also endorsed by BeyondBlue, which is the national depression initiative.

Given that depression is a very real issue for lots of people , I hope that we will feel free to talk about the issue and encourage one another. This website could be a great help to us.

Steve

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How does a society determine what is right and wrong? There have been a number of items in the news in recent weeks that have highlighted God-less humanity’s lack of moral compass. We seem to be making it up as we go along.

 The first item was the obvious one – the sensational and sordid Matthew Johns group-sex scandal. Matthew Johns said repeatedly that the young woman was “a willing participant”. It follows that no civil laws were broken and, according to Johns, his main crime was against his wife. Women’s groups have since come out and, rightly in my opinion. claimed that Johns and his mates also heinously wronged the young woman. Especially once several more drunken men entered the room to “watch”, the woman didn’t have much power to refuse. She is now right to feel that she was used.

 But, putting aside the specifics of that incident, as one anonymous NRL player has said, who is to say that group sex is wrong? On what basis can the NRL ban its players from having group sex, which has apparently long been part of rugby league culture? As the anonymous player pointed out, the NRL doesn’t ban homosexuality so why should it ban group sex?

 It seems that the difference is public sentiment. The public recoiled at the group sex revelations, whereas whenever anyone mentions homosexuality in public they’re supposed to then say, “Not that there’s anything wrong with it!” (Just ask the 2009 Californian Miss Universe contestant, but that’s another story!) The NRL was forced to make its moral judgments based on public sentiment.

 Following this, the second item that came to my attention was a full page article in the weekend paper about the sex lives of teens today. It was alarming, to say the least, to hear that the sexual practices that were so “revolutionary” in the 60’s – including group sex – hardly raise eyebrows amongst today’s teens.

 There is still a good proportion of teens who are not sexually active, which gives hope to Christian parents and youth leaders. According to a survey in 2002, half of the teens leaving school in year 12 were still virgins. However, according to the article, there is a hair-raising attitude of sexual permissiveness amongst many teens today.

 I reckon that much of this can be put down to pornography on the internet, where teens spend hours each day socialising. Porn is changing what people, especially teens, view as sexually acceptable and normal. How are these teens deciding what is right and wrong? As one 17-year-old girl said in the article, “We learn morals from other people’s experiences”. Yikes!

 The third item that I noticed was a news report from China, where they built a sex theme park called Love Land and then tore it down before it even opened. (Yes, apparently it looked much like you might imagine – but don’t think too hard!) According to the park’s manager, it was aimed at educating and encouraging the sexually repressed, uninformed Chinese public. However, Chinese officials came to the conclusion that the whole thing was vulgar and inappropriate, seemingly with majority public support.

 My point is that in China too they are make up their morals as they go along. Some were encouraged that the sex theme park was at least able to be built, taking it as a sign that China is loosening up. They see it as just a matter of time before public opinion swings further towards sexual permissiveness.

 All of this shows that human society without God simply drifts on the moral tide. The tragedy of this is that people are damaged and hurt as their skewed moral compass takes them in directions that harm them – such as an “anything goes” approach to sex, or a “greed is good” approach to money. Romans 1 tells us that all of this is a judgment from God. God has “given humanity over” to drifting into moral mess and its consequences as judgment for ignoring him.

 As Christians, the best that we can do is stand firm on God’s Word and not drift with the moral tides. Out of love, we must preach the gospel so that people are saved into relationship with God, where the lordship of Christ liberates them from moral drifting. And out of compassion we must do what we can to speak out against the harmful directions that our society takes because we believe that God knows what is best for people better than they do!

 Steve

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This video makes your head spin. The pace and complexity of the world is increasing exponentially – but what does it all mean and where is it all going? The comfort is that there is one way, one truth, one life; “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8); He rules this world and he knows what he’s doing.

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