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This is probably the most important post in my recent series of ACL related posts – it’s the one objection that keeps cropping up when these posts start doing the rounds on Facebook – and I think it’s reasonably important ground to cover.

It’s probably the longest post I’ve ever written. It’s over 5,000 words long, plus a picture containing more words. I’d split it, but I don’t want to extend this series any further than it needs to be… in sum, to save you reading…

I start by clearing up some of the issues people have raised in response to my previous posts – in the comments here, and on Facebook.

Then I provide my rationale for making my criticisms public, alongside a framework I try to operate in (though I acknowledge that I fail in this area). My points are:

  1. It’s a gospel issue.
  2. The damage is public.
  3. To equip others.
  4. Because disagreement, and the ability to disagree, in public, should not put “Christian unity” at risk.

I want to make a few important points to begin with…

1. I am sure that the people involved in the ACL are Christians who love Jesus. From what I know of their ministries outside of the ACL – particularly Jim Wallace and Wendy Francis – they are concerned that people know Jesus. My problem is that they seem unwilling to see this translate into the positions they adopt in public discourse under the auspices of the ACL.

2. It is only really the public presence of the ACL, especially in the media, that bothers me – I have no idea what they do behind closed doors as they meet with politicians – which is doubtless where they see their main contribution in the political process. Like it, or loathe it, much lobbying now takes place via the media – and it is in the media where they are presented as the voice of Australian Christians – whether the ACL thinks of themselves that way or not. Their website makes this claim:

“The ACL does not seek to be the peak political voice for the church, but to be a professional witness to Christ in the Australian Parliaments which allows for the voice of the church and individual Christians to be more respectfully received in the public square.”

If parliament is where they want to do their work then they should say no to media appearances. Or be careful when they take on such media appearances not to speak beyond their remit, or be represented as the voice of Christianity in Australia. They are treading a fine line when it comes to their stated aim regarding the impact they have on the voice of the church and individual Christians in the public square if they are squeezing those Christians out of the public square.

3. I’m not suggesting the ACL should only talk about Jesus. That’s clearly not their function. I do have issues with their function – but I recognise their right to exist in a democracy. Rather, I’m suggesting they should start by, and possibly end by, talking about Jesus as the foundation of any moral position, and a relationship with Jesus (not legislation) being the true answer to any brokenness they identify in society. Even if this is edited out by journalists who are only interested in controversy (and I don’t think most journalists are like that, in my experience) – at least we could point to their work and say “context is important” – at the moment there is no real context for the moral proclamations the ACL makes except “this is what the law in Australia has always been like thanks to our Christian heritage”… this means, conversely, that I will not as one person suggested shut up about the ACL and just talk about Jesus – tackling issues from a gospel framework is important for our witness to the world. I will always talk about Jesus as I point out the shortcomings of how Christianity is represented in the public square. I can’t see any of my posts about the ACL where I haven’t done that.

4. I’m also not suggesting that evangelism is the ACL’s function. Nor that the ACL is “the Church.” It is not the ACL’s job to evangelise, but it is the ACL’s job to think about how what they say helps or hinders this job for others. I’d also say that when the ACL is in the public sphere representing Christians – they also need to be representing Jesus, and presenting their activities in the context of the gospel message. I am suggesting that when the exercise of their function is damaging to evangelism and the work of the church they’re not fulfilling their charter as a parachurch organisation – and when they “go rogue” like this it is the church’s job to call them out for it. If the damage is done in public – to the church’s witness to Jesus – then the response needs to be public to undo such damage.

5. Christian unity is in Christ – not in a conservative political position or our “Christian heritage” – one of the constant criticisms when my posts hit the interwebs is that Christian disunity is unattractive to non-Christians. And there is a fundamental truth there that I agree wholeheartedly with. It would be much better for our witness if we all just got along – but if there’s one thing church history shows us – it’s that it’s unlikely we’re all going to get along, and it’s especially unlikely when people stop being united on the main thing – Jesus, and the next main thing – loving one another as a testimony to our relationship with Jesus (John 13:35). This is part of the reason Paul tells Christians not to sue each other in Corinth (1 Corinthians 6). I’m going to argue below that this is not the only passage that has any bearing on public disagreements between Christians, because it’s not really saying “don’t argue with each other in public” – though it provides an ethical paradigm to work from, which does value unity.

6. I do believe that Matthew 18:15-17 is relevant here, though not as relevant as some suggest. I think raising a disagreement with the party involved is a valuable exercise – though I don’t think these verses are directly applicable (I flesh this out more below). I have discussed my problem with the ACL with them directly, and at some length, without fruit. I will always give them an opportunity to respond to what I write, and notify them when I have written about them. I’m not sure if I think the ACL is “sinning by omission” but I think they’re doing public relations, and public Christianity, in an unhelpful way.

I think that 1 Peter 3:15 is probably as important – I suspect the gentleness and respect that we’re to show to outsiders should be typical of our dialogue with each other. I need to be better at speaking in love when directing my writing at Christians, there is a remarkable difference in tone between my posts to Christians, and those aimed at non-Christians. Though perhaps this is the difference between “rebuke” and evangelism.  2 Timothy 2 is also particularly pertinent (but note that it doesn’t say “don’t disagree” or anything about the context of the disagreement (be it public or private)…

24 And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. 25 Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, 26 and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.”

I will say that I do not think this is a foolish or stupid argument, but a wildly important one.

“23 Don’t have anything to do with foolish and stupid arguments, because you know they produce quarrels.”

Ephesians 4 is also relevant… but again, maintaining unity doesn’t mean avoiding criticism. Criticism doesn’t equal disunity except in the most modern adversarial approaches to life. I’ve bolded the bits I think are relevant to this post.

“As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love.Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord,one faith, one baptism; one God and Father of all, who is over all and through all and in all.

But to each one of us grace has been given as Christ apportioned it.”

11 So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip his people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

14 Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. 15 Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. 16 From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.

20 That, however, is not the way of life you learned 21 when you heard about Christ and were taught in him in accordance with the truth that is in Jesus. 22 You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires23 to be made new in the attitude of your minds; 24 and to put on the new self, created to be like God in true righteousness and holiness.

25 Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body.

29 Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. 30 And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.

I find it hard to think of truthfully telling other Christians to talk more about the foundational truth of Jesus -who changes our approach to morality –  as something that doesn’t build them up, or something that grieves the Spirit.

7. I am predominantly driven by concern for my non-Christian friends with what I write here. I hope my posts are helpful for other Christians in clarifying issues, and providing a framework for thinking about how public relations, evangelism, ethics and Christianity fit together. I am really only claiming to be anything like an expert on the public relations side of things, and I claim that reluctantly and mostly on the basis that people still pay me a fair amount of money in that field. I write these posts, and I share them as widely as possible, because I want any non-Christian friends who I hope to be a witness to through what I speak about, how I speak about it, and how I live, to know that I don’t think the gospel looks or sounds like it does when the ACL gets on a platform and whether intentionally or otherwise, makes unhelpful comparisons between things to further a political agenda that I do not always share.

8. I think it is really important not to water down sin, but I think it’s more important not to water down the gospel into “don’t sin”… I’m pretty careful when I’m writing not to suggest that the moral issues at the heart of the ACL’s campaigns aren’t moral issues (though I do think there’s a profoundly important difference between homosexual temptation and homosexual practice when it comes to sin). I’m not saying that Christians should never speak about morality – I’m just saying when we do it should always be in the context of what Jesus has done, and who Jesus is. And my preference would be to lead with that, then talk about sin, then talk about Jesus again – who Jesus is in relationship to the world makes what the Bible says about morality important, here’s what the Bible says about this moral issue, the good news is that even though we all fail morally, Jesus died in our place, taking our punishment – and he offers a restored relationship with God freely.

It’s not really that hard. You simply say: As Christians we follow Jesus, who we believe is Lord of all, and restores our relationship with the God who created everything. We believe God created the world in a way that makes this behaviour wrong, and while a case can be made from nature, we base our opinion on what he has revealed in his word, the Bible, which shaped our legislation in this country historically, and we think a better case needs to be made for moving away from this foundation. We believe that people are broken – including us – by a desire to not live this way, but God sent Jesus as a first step towards fixing us, and now works through his Spirit to help Christians live his way.”

Obviously I’ve argued elsewhere that because the Spirit is only active in regenerating Christians the case for legislating Christian morals with the expectation that people will keep them is fairly weak, but others have different opinions regarding the uses and efficacy of God’s law.

That’s a rather long preamble, and it has touched on the points I’m going to make below. But this is important stuff to think through well – because it’s important for how the gospel is presented and understood by the people we live, work, study, and play with…

Why I will criticise the ACL in Public: It’s a Gospel issue

If I didn’t think that failing to even mention Jesus when you’re talking about the brokenness of humanity and the solutions that human rights provide was a problem, I wouldn’t be critical. But if people think this is what the church thinks is the solution to a broken world – we have a problem. The solution to the problem of sin, at a social level, and for the individual, is for people to know Jesus as Lord.

The ACL is pushing a Christendom styled solution to a post-Christendom society. While 62% of Australians culturally identify as Christians, less than 20% are churchgoers – which I would suggest is a much better measure of Australia’s commitment to Christianity. Of that 20% there’s an incredible diversity of political affiliation and even a diversity of understanding of what the gospel is, who Jesus is, and what sin is. The “Christian constituency” is a myth.

Why I will criticise the ACL in Public: They are operating in public, the damage they do is public

I don’t think of myself as an ACL watchdog. Or watchblog. I’m not waiting for them to stuff up so that I can criticise them. There are more than 5,000 posts on this blog, and probably 15 of them are about the ACL. I could count – but you can check it out yourself. I often blog about other Christians in the public sphere, and how to do PR stuff without mentioning the ACL. I want that to be clear. Some people only pay attention when I pick on the ACL… but they’re not a particular “bee in my bonnet”…

I try very hard to abide by the principles of publicly criticising people that Tim Keller posted here, because I think they’re really useful guidelines (and part 2 – which is part 3 of a bigger series).

1. Carson’s RuleYou don’t have to follow Matthew 18 before publishing polemics.

Don Carson wrote an Editorial on Abusing Matthew 18 in which he addresses the often-made argument that a Christian should not publicly write criticism of other Christians’ theological views without going to them first, privately, citing Matthew 18. But Carson points out that this passage is talking about two people in the same church, or at least in the same ecclesiastical connection, since if the two parties disagree the whole matter can be taken to “the church,” meaning the congregation and its leaders…

…In short, if someone is publicly presenting theological views that are opposed to sound doctrine, and you are not in the same ecclesiastical body with this person (that is, there is no body of elders over you both, as when, for example, both of you are ministers in the same denomination,) then you may indeed publicly oppose those without going privately to the author of them. Carson does add a qualifier, but that comes under the next rule.

2. Murray’s RuleYou must take full responsibility for even unwitting misrepresentation of someone’s views.

If someone can demonstrate that I have misrepresented them I will retract, edit, and apologise for such a misrepresentation.

“Don Carson says that if you have strong concerns about Mr A’s views, and you are considering publishing a critique, it may be wise to go to Mr A first, but “not out of obedience to Matthew 18, which really does not pertain, but to determine just what the views of the [other person] really are.”…

… This is very sobering. In our internet age we are very quick to dash off a response because we think Mr A promotes X. And when someone points out that Mr A didn’t mean X because over here he said Y, we simply apologize, or maybe we don’t even do that. John Murray’s principle means that polemics must never be “dashed off.” Great care should be taken to be sure you really know what Mr A believes and promotes before you publish.”

I slightly diverge from Carson and Keller here – because I think being able to provide an immediate response to the perceived position of Mr A is vital for limiting some of the damage, and it’s the nature of blogging or reporting to be producing content as quickly as possible or you miss the moment. It’s PR 101. But I am pretty careful to read closely, as sympathetically as possible, and to update posts where necessary. Sometimes I’m not as sympathetic to the ACL as I should be – and I apologise. I’m always happy to rewrite sentences that impugn someone’s character or motives if they’re pointed out. I think my responsibility is to be mindful of the potential of misrepresenting others.

3. Alexander’s RuleNever attribute an opinion to your opponent that he himself does not own.

They were to “strive for truth, not victory” and they were to “know when to put a stop to controversy. It is a great evil in keeping it up” unnecessarily. He also urged them to not go public with criticism unless the error was very dangerous and important. Like Lloyd-Jones and (as we will see) John Calvin, Alexander taught that the ultimate purpose of controversy was to persuade and win over people in error. Therefore we must “avoid whatever is apt to create prejudice in opponents or auditors.” In other words, we must not argue in such a way that it hardens opponents in their views.

These other principles are similar:

4. Gillespie’s Rule A – Take your opponents’ views in total, not selectively.

5. Gillespie’s Rule B – Represent and engage your opponents’ position in its very strongest form, not in a weak ‘straw man’ form.

I do try to avoid guess work regarding the motives of certain people, and wherever possible, my understanding of the ACL comes from their own website, publications, and media releases – rather than the mainstream media. However, I think, when it comes to the public sphere – that it’s just as important to understand the public perception of the people you’re engaging with. The ACL may not seem to be the “peak body” – but it is certainly the “go to” organisation on public policy debates so far as the media is concerned, and as long as their annual report says:

“… the regular mentions of ACL in the media demonstrate that ACL is continuing to mature as a player in the Australian political landscape. It has become the go to organisation for Christian commentary on so many of the major issues facing Australia…”

I’ll be questioning whether their commentary is essentially “Christian”… which I think means it has to contain the gospel.

I’ll be dealing with this last principle substantively in the last point.

6. Calvin’s Rule – Seek to persuade, not antagonize, but watch your motives!

“In short, it is possible to seek to be winsome and persuasive out of a self-centeredness, rather than a God-centeredness. We may do it to be popular. On the other hand, it is just as possible to be bold and strongly polemical out of self-centeredness rather than God-centeredness. And therefore, looking very closely at our motives, we should be sure our polemics do not unnecessarily harden and antagonize our opponents. We should seek to win them, as Paul did Peter, not to be rid of them.”

7. Everybody’s Rule: Only God sees the heart—so remember the gospel and stick to criticizing the theology.

I’ve probably fallen foul of this one  a couple of times – in part because I think the very act of lobbying is counter to the gospel - in part because at times I have been critical of people alongside being critical of what they’ve said. But I will say again, as I have said above, and in previous posts – I do not doubt that the ACL is an organisation of my brothers and sisters in Christ. I agree with some of the criticism that has accused me of resorting to ad hominems on occasion – and I’ll strive to do that less, and to apologise more. And I’ll also be taking some principles from John Newton, cited in Keller’s third post on the rules (and fourth post in the series).

“But no one has written more eloquently about this rule than John Newton, in his well-known“Letter on Controversy.” Newton says that first, before you begin to write a single word against an opponent, “and during the whole time you are preparing your answer, you may commend him by earnest prayer to the Lord’s teaching and blessing.” This practice will stir up love for him and “such a disposition will have a good influence upon every page you write.” Later in the letter Newton says, “Be upon your guard against admitting anything personal into the debate. If you think you have been ill treated, you will have an opportunity of showing that you are a disciple of Jesus, who ‘when he was reviled, reviled not again; when he suffered, he threatened not.’ ”

Why I will criticise the ACL in Public: To equip others

Because I believe that Christianity, and especially Jesus, has an essential place at the table in public discussion, I want other people who want to participate in public discussion to have resources for thinking about how they might do that. I do have a certain level of expertise in this area that I haven’t really seen demonstrated elsewhere in the evangelical scene in Australia – and I’m constantly reaching out to other Christian experts in this field, or even secular experts, for feedback on these posts. People have told me that previous posts have been helpful for them, people like Mike O’Connor, in Rockhampton, who had this piece published in the Rockhampton paper this week (you can read a little more about where the paper slightly exaggerated his position here (though I’m not sure if you need to be his friend to read it)):

Mike O'Connor Facebook

Why I will criticise the ACL in Public: Because we need to grow up and move past the bizarre idea that robust criticism necessarily indicates disunity

I’m fairly certain that apart from one unfortunate moment when I referred to the ACL as pharisees, I’ve never actually suggested they weren’t Christians. I apologised for saying that, and even at that point I didn’t think that the ACL weren’t Christians, just that they were in danger of misrepresenting the gospel in a manner consistent with the Pharisees’ understanding of how to relate to God.

Paul pretty publicly criticises people in his writings (Paul affirms Peter’s apostolic authority (Gal 2:6-8) but also records, in writing, in the most public book of the last 2,000 years, that he “opposed Peter to his face” (Gal 3:1-19) because a moral position he has adopted is inconsistent with Christian unity in the gospel of Jesus, and he’s doing their witness to the Gentiles a disservice. His words, I think are both pertinent and paradigmatic for this discussion:

15 “We who are Jews by birth and not sinful Gentiles 16 know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.

17 “But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners,doesn’t that mean that Christ promotes sin? Absolutely not! 18 If I rebuild what I destroyed, then I really would be a lawbreaker.

19 “For through the law I died to the law so that I might live for God. 20 I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”

Paul also pretty publicly names Euodia and Syntyche, in the midst of trying to correct them, in a public document that was to be read in the context of the church gathering where there would be presumed to be a mix of Christians and non-Christians (cf 1 Corinthians 14:24-25)… urging them to be united in Christ – and he still regards them as co-workers in the gospel (Phil 4:2-3).

There’s nothing to suggest that when the Bible suggests people aren’t doing a great job at representing the gospel that they’re not Christians (I’m thinking particularly of Acts 15:36-41 which records a sharp disagreement about John Mark’s approach to ministry). It seems that calling one another out, in public isn’t a threat to Christian unity. I’m not saying I wouldn’t sit down and have a cuppa with people from the ACL, nor that I don’t think they are Christians, simply that when they speak they are not speaking for me, because I don’t think they’re speaking the gospel.

This isn’t a lawsuit between believers. I’m not taking the ACL to court to shut them up. I’m not launching any official action against them for falsely representing me as some Christians did with a political party calling itself Australian Christians, when they wrote to the Victorian Electoral Commission. And I don’t think that’s really the point Paul is making in 1 Corinthians. Corinth had a culture of vexatious litigation being used as a status booster where people would sue people for the boost in status a victory would bring – this was a problem because it denied the reality of who they were, in Jesus.

I’d feel convicted by this passage if my attacks on the ACL were in any way simply an attempt to boost traffic here by picking on an easy and unpopular target. But I feel sick to the stomach when the ACL makes it harder for people to know Jesus – and that’s my motivation. I truly want the ACL to do a better job of talking about Jesus – if that wasn’t the case I’d stop making that the substance of my criticism.

Further, upping your status at the expense of other believers – which Paul again deals with when he’s talking about idol food in 1 Cor 8-11 – is bad because they distract people from the true basis of their unity – Christ. So from 1 Corinthians 8:

Now about food sacrificed to idols: We know that “We all possess knowledge.” But knowledge puffs up while love builds up. Those who think they know something do not yet know as they ought to know. But whoever loves God is known by God.

So then, about eating food sacrificed to idols: We know that “An idol is nothing at all in the world” and that “There is no God but one.” For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live

Be careful, however, that the exercise of your rights does not become a stumbling block to the weak. 10 For if someone with a weak conscience sees you, with all your knowledge, eating in an idol’s temple, won’t that person be emboldened to eat what is sacrificed to idols? 11 So this weak brother or sister, for whom Christ died, is destroyed by your knowledge. 12 When you sin against them in this way and wound their weak conscience, you sin against Christ.

He concludes this argument in chapter 10.
31 So whether you eat or drink or whatever you do, do it all for the glory of God. 32 Do not cause anyone to stumble, whether Jews, Greeks or the church of God— 33 even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved.

My argument from these passages, and the whole of Corinthians, is that we’re to be united around Christ, for the purpose of winning people over – and reading the conclusion of Paul’s argument about how the Corinthians are living in the world back into chapter 6, I’m arguing that the problem with lawsuits amongst believers is that they ruin the testimony of what Christ is doing in our lives. My problem with the way the ACL approaches the public sphere is that they run the risk of ruining our testimony about Christ. That’s why I don’t think this passage applies.

I think it’s possible to robustly criticise each other, in the public sphere, so that non-Christians know we take the gospel seriously. That we are prepared to be robust with each other, while in fellowship, because we want to get the gospel right. The idea that we should hide our divisions behind closed doors will lead to the conclusion that we don’t actually care about this stuff enough to speak about our differences.

It’s a product of our immature approach to politics in our country – where opposition is loud, adversarial, and dramatic – to think that any disagreement is bad and unhelpful. This plays out in all sorts of really harmful ways in society and leaves us with anaemic, politically correct, solutions to issues because nobody is passionate enough to come to improved resolutions through conflict. If we run away and bury our heads in the sand, say that criticism itself is wrong by nature of being public, or refuse to be sharpened through discourse then we’re going to end up with a fairly weak presence in the public sphere anyway.

UPDATE: Also – a few other people have suggested that we should just be thankful the ACL does the hard work that the church isn’t doing, and wear the cost of the gospel being obscured, or use the controversy they generate as opportunities for “conversations”… the main theme of these comments is that we should let God work through the bad teaching, or the imperfect vessel…

I’d say this is a little unhelpful, and short sighted – if you want the ACL to continue surely you want it to be getting ready as it responds to, and engages, with criticism from Christians as well as non-Christians. Plus part of the “conversations” it generates are conversations where we have to distance ourselves from the ACL anyway – if we want to be properly representing and proclaiming the gospel of Jesus. So this is, in a sense, exactly what posts like this are doing – they’re continuing the conversation.

Letting such “imperfect vessels” go uncorrected is pretty dangerous and will lead to a weak, confused, and potentially liberal presentation of the gospel. Better to robustly and lovingly offer correction – whether in public (so that you’re loving the audience of these “vessels” as well), or in private.

I have two more ACL posts to write. Including this one. And then I’m done on this round, and we’ll return to normal programming.

A big part of the problem with how the ACL does business is that they go in to situations with a hostile posture and things go down hill – situations like TV debates, university debates, interviews where they’re forced to defend something they’ve said or argue about how something has been interpreted – because they adopt an adversarial posture the conversation is immediately off the rails and unlikely to produce productive results.

They’re remarkably better when that’s not the case – it’s much easier to have a gracious and winsome conversation if you’re having a conversation. Which is exactly what happened when Wendy Francis sat down with SameSame editor Chad St. James. They had a civil conversation – and St. James has reported it with polite empathy. It’s a nice read. It humanises both of them.

Wendy provides an interesting account of the blow up that followed a tweet sent from her account by a PR person.

“But I think the very concept of child abuse is always linked to sexual abuse, well in my mind it is anyway. That was the real tragedy of that whole tweet. If the staff at the office had tweeted legalising same-sex marriage is taking a way a child’s right away to have a mother, then I probably wouldn’t have been so upset about it. But I was livid and really, really upset about it. My children were upset about it. Because it certainly inferred sexual abuse I think. So that just unforgivable. But I don’t think I handled the media well afterwards. But looking back I don’t think I know how I could’ve avoided it.

I can 100 percent promise you, I had nothing to do with that tweet. I hated it, I absolutely hated it. I wished I hadn’t been out of the office so I could’ve been there. I immediately sort of went into melt-down mode wondering what it was all about.

I was fuzzy with the responses afterwards, not really knowing what to. I had all these people advising me what to say. I had people ringing me saying “you should really go with that, that’s a great comment” and I was saying I can’t possibly go with that, it’s an awful comment.”

So that’s nice. She does a really nice job of making her position on the GLBTI issues a product of social concern, rather than homophobia, and leaves St. James feeling vaguely sympathetic for her position. So that’s nice. My one concern comes from her answer to these two questions…

What does the Australian Christian Lobby stand for?

It stands for being a voice for values. We see that there is a value set, that Australia has traditionally been built on, and that is the Judeo – Christian heritage. And that’s like a lot of the west has been built on that as well. And the some of the policies that we have, if you look at what is at the heart of them its things from the Christian faith such as “do unto others as you would have them to do unto you” and the good Samaritan.

Those sort of things are built into the Australian psyche, the whole good Samaritan, going a further mile, all of those things are from a Christian heritage. As we moved as a society away from being just Christian, and I don’t begrudge that, I think as we have had new immigration from other countries. In Brisbane for instance we celebrate Ramadan, we celebrate Buddha’s birthday, we celebrate Christmas. So we have this really good multicultural link, but as we have moved away from any one faith-base then we’ve got a bit of a void of where our values are based. So for me that is what I believe the Australian Christian Lobby is doing, seeking to keep us on track with the value system that has stood us in really good stead.

What does Wendy Francis stand for?

Wendy Francis is a mum and a grandma, a wife. I have always felt strongly about justice issues, I also feel very strongly about children. I think as our society has changed, one of the things that have changed for me the most is that we used to do whatever we do was on the best interests of the child. I think that’s changed, I think it’s now very “me”.

Mind you, I have to say I think your generation is turning that around a little. I think your generation is sick of that. I think it’s the baby boomers who are a much more me generation. We’ve had it very good. We’ve all got houses, and now houses are out of reach for a lot of the younger ones. I think that “me, me” has impacted how we look outwardly.

So for Wendy Francis, I think a lot of my motivation is coming from getting back to what is best for children. If we look at what is best for children, then I think that’s going to be what’s best for society.

If you want to be the Australian Christian Heritage Lobby, or the Christian Values Lobby, that’s fine. But if you call yourself the Christian Lobby, and you say you’re on about Jesus – which I’m sure Wendy is – I think these are the questions where the gospel comes in naturally. Rather than the moral framework that Christianity has produced in our legal system.

There was also this bit…

“You operate on a set of beliefs, and I do, and both of us are vitally important in what we call democracy, because if we’re going to have a true democracy every voice has to be heard. So I think it’s vital that the Christian voice is heard because we represent a large part of the constituents. In the latest census I think there were 62 percent of people that identify as Christians. It doesn’t mean that they’re all practising Christians, it’s probably more like 20 percent that are practising Christians, but still there is 62 percent identify in that way. So it would be ridiculous to think that there wasn’t some sort of input from what people believe into our parliaments.”

They need to decide if they represent the 20% or the 62% – and if the latter, they need to change their name and to stop pretending they’re speaking for the church.

In this interview Wendy Francis has the second part of 1 Peter 3:15 sorted, the ACL still needs to work on the first…

15 But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect…

The ACL doesn’t seem to get it. When you say the wrong thing you apologise. You don’t blame people for taking offense. You don’t hide behind being “misquoted” or “misrepresented” - you avoid saying unhelpful and offensive stuff that isn’t the gospel.

Our job as Christians in public isn’t to be offensive – it’s to let the gospel cause offense where it will, by being faithful.

From the first Media Release the ACL issued

“We rightly warn of the health impacts of smoking. Surely we cannot allow these aggressive activists to conceal the facts of a lifestyle that accounts for over eighty percent of new HIV cases in Australia annually.

“If we warn against smoking because it carries health dangers, we should also be warning young people in particular about activity which clearly carries health risks.”

It’s interesting that he’s moved away from mental health issues and suicide to HIV/AIDs, which involves 1,000 new diagnoses per year. So that’s more than 800 people. I guess he realised he couldn’t possibly win on the first position and made a tactical withdrawal.

Here’s the second release:

Mr Wallace said at no stage did he say that “smoking is healthier than gay marriage”, as reported by some media.

“What I did say is that heterosexual sex and homosexual sex are different and have different health consequences. They should not be packaged the same way as marriage because, as just one of many reasons, they are different.

“If we warn against smoking because it carries health dangers, we should also be warning young people in particular about activity which clearly carries health risks,” Mr Wallace said.”

He overstates the case somewhat when it comes to the impact of Prime Minister Gillard’s decision to pull out of speaking at their conference: “Australian Christian Lobby Managing Director Jim Wallace said the decision would come as a deep disappointment to Australia’s Christian constituency.”

I’m a member of that constituency and I’m not at all disappointed.

From the ABC... He said some interesting stuff here…

“I’ve been misquoted in trying to suggest that that means I’m comparing smoking with homosexuality. In the sense that, I’m not saying for a moment that homosexuality is more dangerous than smoking.”

“I’m comparing the packaging. I’m talking about the packaging. What I’m saying is that packaging is important in how we present things to people… then certainly, the packaging of marriage, particularly the packaging of the heterosexual lifestyle and the homosexual lifestyle as one thing under it, and I spoke yesterday about a range of issues under it.”

“I’m talking about the importance of packaging.”

“I don’t think all gay people have a choice.” 

You can also watch him get torn apart on the Project. Here’s what he says on the Project… after the story introduces the factoid that suicide prevention Australia says gay people are 14 times more likely to commit suicide than others. Then they asked him about why he compared homosexuality with smoking…

“That’s not what I said at all. I’m really annoyed that this is another example of vitriolic gay activism…”

“The point of my comment is the importance of packaging… it would hide the fact of the consequences of it from the health point of view.”

He also keeps saying that the struggle people experience with sexual orientation is “in their teens” – bizarre.

“We have to be able to discuss these issues… we can’t close down debate by not discussing the issues associated with this lifestyle under the packaging debate…”

He doesn’t prove that he’s been misquoted or misrepresented at all. He blames everybody else.

This is interesting – and not uncommon – I’m yet to see the ACL issue a genuine mea culpa when they’re caught out saying something dumb. Like in the furore surrounding a tweet Jim Wallace issued last Anzac Day which he called a “misrepresentation” before saying:

“I apologise – I would never want to politicise Anzac day – never my intention,” Mr Wallace said.

“The interpretation that is being made of this – that I am saying that Australians didn’t fight for everybody – is totally wrong.”

Here’s the tweet…

Just hope that as we remember Servicemen and women today we remember the Australia they fought for – wasn’t gay marriage and Islamic!”

Here’s the statement where the “clarification” was issued.

“The tweet has obviously been seized on by everyone with an intention to discredit, but although ill timed, it did not and was never intended to suggest that veterans had not fought for all Australians,” said Mr Wallace.”

Then there was the time he said gay marriage advocates were comparable to Goebels.

Wallace has form for saying controversial stuff and then rather than backing away from the content, suggesting that he has been treated unfairly. Or using the furore to get more media coverage.

Anyway. Here’s what he says about the current issue…

“This is a victory for the demonisation tactics of gay activism and it’s a constant misrepresentation and spin of anything by people who support marriage as between a man and a woman.”

Which would be great. If he was being misrepresented. He did compare smoking and homosexuality. Here’s what he said. In direct quotes.

“I think we’re going to owe smokers a big apology when the homosexual community’s own statistics for its health – which it presents when it wants more money for health – are that is has higher rates of drug-taking, of suicide, it has the life of a male reduced by up to 20 years.”

He still is, even if the heart of his issue is about packaging (whatever that means).

“What I was saying is that on one hand we are vocal on our discouragement of people to smoke and on the other we are suppressing public dialogue about the health risks associated with homosexuality.”

That is a comparison – we do something on one hand, and something different on another. The very definition of comparison.

The first release also pointed to the study Wallace is quoting from – which is actually a “human rights complaint” a GLBTI group made against the Canadian health care system. These are the health issues the submission deals with:

  1. Suicide.
  2. Smoking.
  3. Alcohol consumption.
  4. Illicit drug use.
  5. Depression.
  6. Access to care.
  7. HIV/AIDS.
  8. Cancer.
  9. Violence and bullying.
  10. Blood donations.
  11. Organ donations.
  12. Senior’s Health

Now, there’s no doubt that some of those aspects – particularly the cancer and HIV/AIDS are related to homosexual practice itself, inherently, in the report. And it is possible that certain aspects of the gay lifestyle are related to lowered inhibitions and greater promiscuity – but points 1, 5, and 9, are causally linked to the homosexuals are treated (though not necessarily the only cause).

Anyway. This is all a very long preamble. None of this would be an issue if the ACL didn’t have a strategy of going into, and out of, debates with the expectation that everybody is out to twist their words. Wallace provides enough rope in live interviews to make his accusations regarding “spin” and “misunderstanding” essentially meaningless.

It would be much better by a million times if they just stopped using combative adversarial styled arguments to promote their case. It would be infinitely better if their content was Christian, in any meaningful sense.

I’d love to see Jim Wallace publicly offend people with the gospel. It’s not a mark of faithful gospel ministry if you offend people – it’s a mark of faithful gospel ministry if the gospel offends people. Each gospel makes mention of the world’s negative response to the gospel:

Matthew 10

20 For it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, 22 and you will be hated by all for my name’s sake. But the one who endures to the end will be saved.” 

John 15

18 “If the world hates you, know that it has hated me before it hated you. 19 If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you20 Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 21 But all these things they will do to you on account of my name, because they do not know him who sent me. 22 If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. 23 Whoever hates me hates my Father also. 24 If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. 25 But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’

Luke 21

Which is particularly relevant to the ACL’s case – because it is about how to deal with government…

12 But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. 13 This will be your opportunity to bear witness. 14 Settle it therefore in your minds not to meditate beforehand how to answer,15 for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. 16 You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. 17 You will be hated by all for my name’s sake.

Mark 13

10 And the gospel must first be proclaimed to all nations. 11 And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. 12 And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. 13 And you will be hated by all for my name’s sake. But the one who endures to the end will be saved.”

And what does the Spirit do – how do we know if the Spirit is speaking? More from John 15:26-27…
“When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. And you also must testify, for you have been with me from the beginning.”
This is why it’s seriously disappointing when the ACL speaks to our government. It has to start with the gospel. Even if it’s about something else… The gospel is the first port of call. Starting there would remove a lot of stupid grounds for offence – and produce offence that is truly worthwhile… though Paul’s words in Colossians 4 should prevent us trying to be offensive in how we speak.
“And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. Pray that I may proclaim it clearly, as I should. Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.
That is all.

This has been bouncing around in my brain all evening.

Partly because of the title, I’m no longer surprised when they say dumb and harmful stuff. But especially because of this line: “They don’t, they don’t speak for us”

Here’s why they don’t speak for Christians. Christians who want to speak for Christians, and for God, have some parameters for their message that come from the Bible.

2 Corinthians 5:20

20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.

Colossians 4:2-6

At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison— that I may make it clear, which is how I ought to speak.

Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

Romans 10:14

“14 How then will they call on him [Jesus] in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?”

Romans 15:18-20

18 For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, 19 by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; 20 and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation

Luke 4:18-19 (about Jesus)

18 “The Spirit of the Lord is upon me,
    because he has anointed me
    to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
    and recovering of sight to the blind,
    to set at liberty those who are oppressed,
19 to proclaim the year of the Lord’s favor.”

Oh yeah, and that has something to do with how Christians should think about themselves… (John 20:21)

21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.

There’s a lot of stuff there, and a lot that I didn’t copy and paste, about talking about Jesus, and sharing the gospel – which is talking about Jesus. Not a whole lot there about railing against people you don’t like and calling them bullies.

UPDATE 2 (update 1 is at the bottom of the post) – I have edited the post for clarity in a couple of places. The original paragraphs are at the bottom of the post.

It’s been a while since I last felt the need to write anything about how disappointed I am in the way the Australian Christian Lobby claims to represent Christians, and Jesus, in the Australian public square. This should be understood as a sign that they were being less offensive than usual – because it’s not as if I didn’t keep checking their media releases… But today’s clanger will take some undoing.

Jim Wallace, in a public debate with Greens leader Christine Milne, in question time, compared the health burden caused by the homosexual lifestyle with the health burden caused by cigarette smoking to essentially suggest that the government should be treating homosexuality like it treats smoking. He didn’t say that specifically. But read this:

“I think we’re going to owe smokers a big apology when the homosexual community’s own statistics for its health – which it presents when it wants more money for health – are that is has higher rates of drug-taking, of suicide, it has the life of a male reduced by up to 20 years.”

“The life of smokers is reduced by something like seven to 10 years and yet we tell all our kids at school they shouldn’t smoke.”

Even if this is true – and the health stats are pretty popular with organisations like the ACL, and he attributes them to the homosexual community’s own research, so one expects they’re based on some sort of research, and at least alluding to the spectre of HIV/AIDS – even if this is absolute fact – it’s incredibly wrong headed and harmful for three reasons.

First. Smoking is a behavioural choice in a way that homosexual orientation is not – it is either environmentally (probably) or biologically (possibly) wired into the psyche. Comparisons between the two simply because they come with a health cost are a bit misleading on that front.

EDIT: This is not to say that those who experience unwanted same sex attraction as an orientation are unable to move towards heterosexuality, nor to say that homosexuality is never a choice. Sexual orientation is best understood on a sliding scale and is, to a degree, malleable – with the amount of change possible an individual issue END EDIT.

Second. The health issues associated with homosexuality are, at least in part (EDIT: neither as big a part as public perception suggests, nor so small as to be statistically meaningless END EDIT), the result of the posture and approach that members of the church, aspects of Christian doctrine, and unnuanced statements by people like Jim Wallace (in this instance), and those claiming to speak for all Christians have assumed with regards to this issue.

These health issues are not necessarily linked to homosexuality. But I would suggest that homosexuality is involved in a causal chain – both internatlly and externally driven – that can lead to situational depression, which can lead to drug use and suicide, I suspect the way the church has at times pushed guaranteed “solutions” to unwanted same sex attraction” in the form of conversion to heterosexuality can probably lead to an unhealthy amount of guilt associated with temptation – not even with homosexual practice. While these are possible for some individuals – at times an end point of a celibate struggle with natural orientation may be the more realistic, and Biblical, goal – see my Eunuchs for the Kingdom essay for more of my thinking, and research, in this area.
Want to make someone feel bad for what they are naturally inclined to do – tell the world that schools should be educating kids not to do it. I’m not interested in arguing that homosexual practice is good for one’s health, or for one’s standing before God – but the mental health issues associated with homosexuality are, so far as public perception and the accounts of members of the gay community, related to the way homosexuality is spoken about and treated, and the church has had a role in this by not carefully and pastorally dealing with the issue and by perpetuating, or not speaking out against bigotry conducted in the name of Jesus.

Third. Where is Jesus in all of this? This is my perennial criticism of the ACL. It’s possible to talk about Jesus when you’re talking about homosexuality. Look. Other people managed it on national television here. I did it here. And here. Before you get to defending marriage. If the ACL is more interested in banging on about the traditional definition of marriage at every turn, especially in the midst of a conversation about the tragedy of shortened life spans through drugs and suicide in the homosexual community, then it needs to CHANGE ITS NAME. Call yourself the Australian Traditional Marriage Lobby. Or the Traditional Relationships And Marriage Party (TRAMP). Get the word “Christian” out of articles like this.

It didn’t get any better outside the heat of debate, when Wallace had a chance to nuance his statements.

“But what I’m saying is we need to be aware that the homosexual lifestyle carries these problems and … normalising the lifestyle by the attribution of marriage, for instance, has to be considered in what it does encouraging people into it.”

He’s perpetuating the idea that people will suddenly want to be gay – that’s such a small percentage of people in studies of the etiology (origins) of homosexuality that it’s practically an outlier. Then. He gets worse…

“I am very sorry for that. My heart goes out to those people. But it is a fact.”

Those people? I can’t help but interpret this as a bit of otherising. They aren’t “those” people, as though a new category. We are people. It seems to me that it’s only possible to capitalise on tragedy like this if you’re prepared to make some sort of distinction between you and them.

Here’s how the ACL promoted the debate on its website:

“Only in cutting through claim and counter claim to truth, can the rights of not just the loudest or the most powerful be guaranteed but the disenfranchised, the most marginalised, those without a voice. In this debate on same sex marriage there is such a voice – it is the voice of the child.”

They could call themselves the Australian Children’s Lobby without even changing their web address.

You don’t re-enfranchise the disenfranchised and marginalised by marginalising others, and once again, you don’t get yardage in the public debate by capitalising on human tragedy. This is a lesson the ACL needs to learn. Suicide is not a pawn in the chess game of Australian marriage legislation. You don’t offer hope with a defence of traditional marriage – you offer hope with Jesus and the opportunity of a long term identity defining relationship with him.

UPDATE – Jim Wallace’s actual speech from the debate is here. It’s marginally better – because it doesn’t you know, suggest that we should apologise to smokers for not taking the health risk of homosexuality seriously… But it’s still bad. The only time he mentions Jesus is to establish the value of children…

And not just that, but a mother and father that as much as the law is able to encourage, will love that child and sacrifice for its best interests as willingly as it biological parents should or would have.

Now unfortunately even with the best intent we have done this imperfectly – to the great detriment of children. Those who Jesus put on His knee and said it would be better for you to be cast into the sea with a stone around your neck than to harm one of these.

But this gay activists’ agenda now means that we do it imperfectly intentionally.”

The implicit take home message – though clearly unintentional – is that Jesus, like the ACL, only cares about children – there’s nothing said about how a relationship with Jesus might help anybody else.

He mentions God once too.

“But thanks to politics, the support of parties scrambling in this unholy game we’ve turned the great idea of democracy into, politicians have decided to play God and deny a child its natural right and succumb to this selfish and increasingly vitriolic voice of gay activism.”

Perhaps the worst part is that he starts, in his opening gambit, with the fall. And its impact on human society.

“Of course though we don’t live in a perfect world – it’s what Christians instead call a fallen world.  It’s this imperfect state that the Church has wrestled with against tyranny and injustice, man’s inhumanity to man in slavery and the civil rights movement, abuse of power even within the Church and today daily on its streets and overseas against poverty and injustice.”

 AND THEN SAYS NOTHING ABOUT JESUS AS THE ANSWER TO THE PROBLEM OF THE FALLEN WORLD.

Let me say that again. He talks about the problem of sin – and offers no solution – except to make sure children live with their parents.

The only answer he provides is completely secular.

“In a secular world we have to ensure that everyone has justice and particularly that everyone’s human rights are protected.”

What’s the point of being a “Christian” Lobby if all you’re doing is claiming to protect human rights?

UPDATE 2 – the original paragraphs that have been edited above so that the comments below make sense…

First. Smoking is a behavioural choice in a way that homosexual orientation is not…

“The health issues associated with homosexuality are, at least in part, the result of the posture and approach people like Jim Wallace have assumed with regards to this issue. Want to make someone feel bad for what they are naturally inclined to do – tell the world that schools should be educating kids not to do it. I’m not interested in arguing that homosexual practice is good for one’s health, or for one’s standing before God – but the mental health issues associated with homosexuality are demonstrably related to the way homosexuality is spoken about and treated, and the church has had a role in this by not carefully and pastorally dealing with the issue and by perpetuating, or not speaking out against bigotry conducted in the name of Jesus.”

“Those people? How’s that for a bit of otherising. They’re not a special category of people. They are people. We are people. It’s only possible to capitalise on tragedy like this if you’re prepared to make some sort of distinction between you and them.”

 


Image Credit: SBS Go Back To Where You Came From Refugee Simulation.

A friend gently chided me for the image I used in that last post – suggesting it represents a bit of a caricature of what it is that causes people (average, conservative voting, Australian citizens) angst when it comes to boat arrivals, border security, and the rest.

I find it pretty hard to put myself in the headspace of someone who doesn’t think we should be looking after people displaced by hardship in their home countries – but I’ve spent the few hours since trying to do it.

It could be, as my friend suggested, something more like the fear that if we don’t get our policies right the floodgates will be opened and we’ll suddenly have all sorts of resource problems – there’s certainly an element of that when it comes to protesting about skilled migration and plans to find off shore workers to fill so called “Australian Jobs”… and doubtless some of the refugees who come here will be employed, and others will be on welfare, and thus, some will consider them a tax burden.

Most of the hyperbole surrounding this debate is pretty bizarrely short sighted. Population growth in Australia, rapid expansion at least, has almost always been as a result of migration. Right from white settlement, through the gold rushes, waves of migration in various industrial booms, and the boom when the White Australia Policy was revoked in the 70s, our culture has been enriched and our population has been boosted, by the arrival of people from other nations (arguably not so much in the convict settlement). We wouldn’t have a great coffee scene in Australia if it wasn’t for migration. Almost 1 in 3 people who currently live in Australia were born overseas, almost half of us had one or both parents born overseas (according to the 2011 Census Data).

Another friend on Facebook mentioned that white Australia’s inability to truly come to terms with Australia’s indigenous history makes dealing with new arrivals pretty hard, he said it in a slightly more profound manner (and I’m still trying to figure out if I agree)…

“Until we reconcile our own history of arriving on boats, and mistreating the original people and failing to assimilate (and creating our own segregated communities) we will never appropriately and lovingly approach refugees in the 21st century.”

Most of my disagreement with that line of thinking is because I’m not sure assimilation is the answer – I don’t think assimilation and segregation are the only options, I wonder if integration or something where unique identities are maintained and differences appreciated is more worthwhile and achievable… but I also wonder if there’s a correlation here rather than causation.

Anyway. I reckon most fears are misplaced – though I appreciate that a huge influx of migrants would put a pretty major strain on our infrastructure and economy and would need to be something we strategically planned for rather than an overnight thing.

I realise that comments made on articles online aren’t a great way to represent the population – they’re opt in, they’re usually made by people who are overly passionate, rather than objective, and often they’re made by PR people or their friends who are trying to boost some sort of cause without disclosure.

But here are some comments from two different articles – from the left and the right, dissenting and agreeing with the content of the articles in question…

First we’ve got Clive Palmer who makes what I think is actually a fairly sensible and worthwhile policy suggestion (I wonder what it would look like if we got some big cruise ships and picked up people wanting to come to Australia and processed them en route. But that’s pretty pie in the sky stuff). Here’s the story as reported by the Herald Sun, and here are some of the choice comments:

“Perhaps Clive Palmer should fly out. His suggestion would open the floodgates for anyone who can raise $1,000. Coming here at one tenth of the cost means the numbers will increase tenfold.”

“SINK THEM. Lets face it most Australians don’t want them here and they are que jumpers so, SINK THEM at sea and they will stop coming.”

“At the risk of incurring the wrath of all the do gooder human rights activists, if they try to come here via the back door, put them on the first plane home. That is the only plane we should be supplying them with I refuse to apologize for wanting a country that has a viable economy to support my children’s future.”

“Allow refugees to come here safely? Or queue-hoppers? THAT is the question. If we do that then anyone can come, whoever wants to and the hell with the normal application process that others have to go through. All we’re teaching them is how to be dishonest and move easily into a better, welfare-laden life. I don’t want hundreds of thousands of these people in my beautiful country, I would rather focus my energy on those whom I know to be genuine, those who struggle to eat, let alone buy expensive passages here that I could only dream about (as a fulltime worker i get no breaks from the govt but i constantly struggle on one income including paying private family health insurance). Does mr Palmer then propose that the money these illegals would save on their boat fares will then be used to support themselves instead of centrelink? No? I didn’t think so…”

“How bout they don’t come here at all, I want my tax dollars used for things that benefit me not these free loaders.”

“That s a Great Idea, lets fly them in First Class. Some champagne to celebrate coming to Australia. Free 5 star accommodation for 5yrs. Free Child care, Free Cigs and Food. Centrelink benefits for life. Australia best place in the world Come one come all. Were the bloody hell are ya.? Come off it…”

Interesting reading.

Now here’s the response to refugee advocate Julian Burnside and his excellent piece responding to Abbott’s “unchristian” comment on ABC Unleashed

“It is strange that people seem to justify not accepting the boat arrivals by the fact that not every refugee is able to get on a boat. Hence “queue jumper”.

It is not legitimate to use one unfairness for which you are not responsible to justify another inhumanity for which you are.”

“Well said Mr Burnside but don’t expect Abbott to respond to your question. He knows that a majority of Australians are so anti-refugees that they don’t want to know about the logic of your argument. He is simply waiting to walk into office as PM, that’s all he cares about. And as for the aforementioned Aussies, well they don’t really care what happens to “queue jumpers” so long as it doesn’t concern them. What happens when he is PM (if ever)and the refugees continue to arrive? Will he again resort to christian rhetoric to justify his failure – like washing his hands of the whole affair?”

“What is unchristian is Abbott’s inhumane policy and his refusal to genuinely engage in some plan to prevent the loss of human life at sea”

“Point 1 – When a nation has a set number of assylum seekers or refugees that it will take in per annum, your chances of being accepted are greatly influenced by your circumstances. If you are in a refugee camp anywhere in the world, you are applying through the UN to be resettled. If you came by boat, you are taking up space in one of our numerous detention centres at great cost to the taxpayer – who do you think will be the first one processed simply because they are occupying space in a detention centre?

Point 2 – the moral question. I think that it is immoral to award limited annual intakes of refugees and assylum seekers to those who can afford it over those who can’t. Argue with that.

Point 3 – Dog whistle? This just lives in the minds of activists. We are talking about undocumented illegal arrivals who have paid for transport to Australia. Don’t care what their colour or race is. Its the method of arrival and the associated documentation you require for different types of arrival thats in question here.

Point 4 – You forgot to add that that hypothetical person also has a wad of cash to pay the smugglers. Which others do not. I thought progressives thought that financial position should not lead to advantages. Apparently not in this case however.”

This is a wide spectrum of views being presented in two different forums, featuring two fairly different demographics. It’s interesting that so many of the reasons against accepting boat people, or any refugees, are selfish and oddly nationalistic – especially given the stats about the current make up of Australia’s population. There’s a trend in comments dismissing refugees to see living in Australia and being Australian as something exclusive and worthy of protection – as though the place you’re born is somehow meritorious, deserved, or gives particular human rights. Caring for refugees should be part of being a global citizen – but sadly we live in a globe full of sinful and selfish people – which is why being a Christian citizen, living as a foreigner and caring for outsiders is something radical.

But tying these two posts together – what is there that Australian Christians, or concerned Australians, can do to be better global citizens. I have a few ideas.

  1. Get informed. It would be hypocritical for me to say that “raising awareness” is an activity – but combating ignorance probably counts for something. Direct people to Go Back To Where You Came From, or some facts about asylum seeking and Australia. I haven’t gone much past this point to date, most of this is a knee jerk response to this week’s idiocy.
  2. Get welcoming. This is cool. Welcome To Australia wants to connect Australians with refugees. One of my Facebook friends had a BBQ with some Iranians recently, and inspired me to think about how I can do stuff like that. A guy in Toowoomba drives a busload of Sudanese guys to Bible study and church every week. There’s a football team made up of migrants/refugees in the church league I play in. There are lots of ways I can think of – but if you’ve got other ideas tell me (and I’d be interested in knowing more about how the BBQ came about – that’s for you Matt). Given the stuff I said yesterday about Christians having special motivation to welcome the outsider (because we were all once outsiders) – our welcome of refugees should reflect and present our view of reality. Churches can play a huge role in welcoming refugees – we’ve got all sorts of collective resources and a pre-existing community that should be good at welcoming already.
  3. Get active. My friend Joel is riding for refugees with a team from his church – you can donate to their team – or get involved in other ways. The Refugee Council of Australia has a list of other ways you can volunteer.
  4. Write to a politician. Don’t send a form letter. They suck. Say something you mean. Tell them what you really think. I need to change my enrolment and figure out what electorate I actually live in. In the mean time I’ve sent a link to my last post to the Australian Christian Lobby, hoping they’ll one day change their tone a little.

If you’ve got other ideas I’d love to hear them…


Credit: Boat People Infographic from Crikey providing numerical perspective on the current situation (I’m not suggesting that people’s anxiety on the issue is fully captured by this picture.)

Wow. Tony Abbott. Here’s a pearler of a quote from a radio interview yesterday, where admittedly, Abbott was responding to a gibe about his asylum seeker policies being “unChristian”…

“Look I don’t think it is a very Christian thing to come in by the back door rather than the front door.”

Now. Before we get into the myriad problems with this statement coming from a politician in a heated policy debate, I want to be a little sympathetic to what he’s trying to say… it’s a tragedy that genuine asylum seekers waiting in camps around the world obeying due process are missing out because some people engage in dangerous and expensive people smuggling. In an ideal world there’d be no need for people to seek refuge, but in our fallen world where bad stuff happens this sort of displacement is nothing new – it’s been happening since at least Exodus.

Whoops. I started on the theological problems already.

Every aspect of Abbott’s statement is problematic. He would have been better off copping the gibe on the chin or talking about the people trying to obey due process without even mentioning the people jumping on boats.

UPDATE: Here’s the fuller context of Abbott’s quote, lest you feel I’m misrepresenting the interview…

“And I’m all in favour of Australia having a healthy and compassionate refugee and humanitarian intake program.

“I think that’s a good thing. But I think the people we accept should be coming the right way and not the wrong way.

“If you pay a people-smuggler, if you jump the queue, if you take yourself and your family on a leaky boat, that’s doing the wrong thing, not the right thing, and we shouldn’t encourage it.”

This makes a complex ethical question into an absolute question of morality – I’m not sure you can argue that genuine asylum seekers have done the wrong thing by seeking asylum, and 97% of people who seek asylum in Australia, after arriving by boat, are found to be genuine refugees… (END UPDATE).

But ignoring the elephant in the room, that most boat people are coming from countries that aren’t exactly known for fostering significant Christian populations (though some refugees are Christians fleeing persecution) – and thus the idea that the boat people should be Christian is perhaps patently ridiculous… let’s consider for a moment that God’s people, since the very beginning, and Jesus himself, have essentially been refugees. Here are some more useful facts about boat people (PDF from the Australian Government).

Abraham left his father’s land and sought asylum in various foreign kingdoms as he headed off to the promised land.

Joseph was a refugee to Egypt.

Moses led Israel out of Egypt as asylum seeing refugees. Israel was called to care for asylum seekers/the aliens in their midst, as God does, as a result of Israel’s experience as refugees. So Deuteronomy 10:

“18 He [God] defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. 19 And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.”

Their failure to care for the foreigner is listed as part of the reason they’re booted out and forced into exile again in Ezekiel 22…

“‘See how each of the princes of Israel who are in you uses his power to shed blood. In you they have treated father and mother with contempt; in you they have oppressed the foreigner and mistreated the fatherless and the widow.”

Now, I know Australia isn’t the promised land, and isn’t meaningfully able to be spoken of as a Christian nation, but if the leader of the opposition brings Christianity into the debate, then it should at least be represented fairly… It’s not unChristian to seek asylum – it is the most Christian thing in the world as we’ve had to seek refuge for ourselves in Jesus. It’s arguable, though I don’t think we should really make anything of this, that Jesus’ family sought asylum when Herod was out to get them in Matthew 2.

13 When they had gone, an angel of the Lord appeared to Joseph in a dream. “Get up,” he said, “take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him.”

And I think a fair case can be made that Jesus replaces the cities of refuge that OT people were to flee to (Joshua 20), and that turning to Jesus, as all Christians have, is the ultimate expression of seeking asylum. It’s certainly the ultimate expression of seeking citizenship somewhere better where we’re not truly entitled to on our own merit (especially for Gentiles). So this big quote from Ephesians 2…

12 remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. 13 But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.

14 For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, 15 by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, 16 and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. 17 He came and preached peace to you who were far away and peace to those who were near. 18 For through him we both have access to the Father by one Spirit.

19 Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, 20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.

 

Now the comparison isn’t exact, and the issues here are referring to something different because Australia isn’t the kingdom of God – but there are two principles here that make it hard to justify the claim that urgently seeking asylum without regard to due process is unchristian. Firstly, Christians are asylum seekers, and secondly, the idea, for Christians, that our earthly citizenship of an earthly nation is something to be protected at the expense of being united with other people in Christ doesn’t really stand up to scrutiny. Christians in the early church framed their understanding of citizenship, a particularly significant concept when it came to the Roman Empire, around being aliens in the empire – sojourners, who loved other outsiders accordingly – loving foreigners wasn’t exclusive to Israel when they occupied the physical kingdom of Israel with some power. We seem to have lost that vibe a little bit as Christianity became a dominant socio-political force – but now we’re starting to be part of a post-Christian society we need to start being informed by this as a category again, and caring for our fellow aliens.

If we’re taking a “Christian” approach to the chance to show love to the poor and oppressed people who don’t know Jesus then we’re going to want to welcome and love them. That’d be my thinking anyway…

The onus isn’t really on the asylum seekers to act as Christians when they’re approaching a country – unless they’re claiming to be Christians, in which case the decision to jump the queue is something they’ll have to wrestle with personally – the onus is on the country receiving them, if they claim in any sense to be Christian (which Abbott does), to be receiving the refugees in a Christian way. This is where Abbott went really wrong. The question was legitimate. Because caring for refugees, or any oppressed people, or any people, is a definite outworking of following Jesus.

Interestingly, Jesus echoes the Deuteronomic principle that people who are trying to be like God should be caring for the oppressed, he framed his understanding of his mission this way (quoting Isaiah):

16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:

18 “The Spirit of the Lord is on me, 
    because he has anointed me
    to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
    and recovery of sight for the blind,
to set the oppressed free,
19     to proclaim the year of the Lord’s favor.”

20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. 21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”
So. You might be thinking. It’s all well and good for Jesus to say this and apply it to his own ministry, if he is this refuge for the oppressed – but it doesn’t follow that it is “Christian” to love refugees.

You would be wrong.

Jesus rebukes the Pharisees in Luke 11 on the basis that they care for their religiosity but not for the poor.

39 Then the Lord said to him, “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. 40 You foolish people! Did not the one who made the outside make the inside also? 41 But now as for what is inside you—be generous to the poor, and everything will be clean for you.42 “Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone.”

Then, when he’s talking about how people who want to follow him should approach social conventions and the hosting of status building banquets, he makes it clear that his concern is on provision for the poor (Luke 14)…

12 Then Jesus said to his host, “When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.”

Then, when he’s talking about how his followers, Christians, will be distinguished from people not following him (unchristians?), he makes it clear that this is one of the markers of a Christian, someone whose thinking has been truly transformed by the Spirit as they follow Jesus.

34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’”

James follows suit.

27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”

It’s pretty hard to maintain anything that looks like the policies of either of Australia’s major parties on “boat people” if you’re trying to take a Christian approach – the justification for taking a Christian approach is obviously quesitonable for the same reason that introducing any policy into a secular democracy for solely theological reasons is questionable. But we have every right to speak in the democratic process, and you’d hope such contributions would be framed by our theological reality, more than by political expediency, you’d hope we’d be the most compassionate voice out there, and call for something more than what our major parties are happy to settle for… and yet, when given the opportunity to make a statement following Abbott’s theological faux pas, here’s what Lyle Shelton from the ACL says:

“It is unfortunate that the term ‘Christian’ has been co-opted in the debate… I don’t want to say what is Christian and what is not, but it is important that our policies give people languishing in camps a fair go. We have to stop the people smugglers’ business model. We have to stop people perishing at sea.”

 

Could this organisation stoop any lower in its bid to represent as broad a church as possible? How bout defining Christian as “somebody who follows Jesus and holds to something representing the historic confessions of the church”? It’s not that hard. And this sort of waftiness is precisely why the ACL can’t claim to speak for anybody in particular. It’s also an issue that needs the  voice of Christians to offer some compassionate clarity.

It’s unfortunate Christianity has been misrepresented in the debate, but it’s more unfortunate we had to be co-opted, and haven’t been on the front line from the beginning (which notable exceptions have been – like Melbourne’s Crossway Church, which offered to care for unaccompanied minors who were at risk of being deported).

People who follow Jesus are refugees. People who follow Jesus are to love the oppressed, including refugees. This has to be the basis of a “Christian” response to the tragedy that leads people to flee their countries, and the tragedy that many of those people are turning to criminals and jumping on dangerous boats.

UPDATE: The table data here looks a bit wonky – I’ll try to fix it later.

While the Wall Street Journal has used the census data to declare “Australia is turning its back on religion” – I’m not so sure.

Religious affiliation top responses Australia % 2006 %
Catholic 5,439,268 25.3 5,126,885 25.8
No Religion 4,796,787 22.3 3,706,553 18.7
Anglican 3,679,907 17.1 3,718,248 18.7
Uniting Church 1,065,795 5 1,135,427 5.7
Presbyterian and Reformed 599,515 2.8 596,667 3

The most common responses for religion in Australia were Catholic 25.3%, No Religion 22.3%, Anglican 17.1%, Uniting Church 5.0% and Presbyterian and Reformed 2.8%.

23% of people identifying as Christian were born overseas.

From the ABS

In the past decade, the proportion of the population reporting an affiliation to a Christian religion decreased from 68% in 2001 to 61% in 2011. This trend was also seen for the two most commonly reported denominations. In 2001, 27% of the population reported an affiliation to Catholicism. This decreased to 25% of the population in 2011. There was a slightly larger decrease for Anglicans from 21% of the population in 2001 to 17% in 2011. Some of the smaller Christian denominations increased over this period – there was an increase for those identifying with Pentecostal from 1.0% of the population in 2001 to 1.1% in 2011. However, the actual number of people reporting this religion increased by one-fifth.

This is interesting too..

“The number of people reporting ‘No Religion’ also increased strongly, from 15% of the population in 2001 to 22% in 2011. This is most evident amongst younger people, with 28% of people aged 15-34 reporting they had no religious affiliation.”

The Wall Street Journal did include this perceptive little analysis of why religion in Australia might be on the decline:

“Proponents of religion frequently promote it as a route to happiness. But in Australia, whose prosperity has soared in recent years thanks to a mining boom fueled by developing Asia, some believe it might be the country’s rising level of contentedness that’s actually driving the decline of religion.

“We’re a nation that is very comfortably off and one that managed to ride out the global financial crisis,” said Carole Cusack, associate professor of religion at Sydney University. “Why would you need God here?”

That sentiment finds support from an Organization for Economic Cooperation report last month, which marked Australia as the happiest industrialized nation based on criteria including jobs, income and health. Unless something radical happens that interrupts that path to prosperity, said Ms. Cusack, the trend toward secularism here is likely to continue.

 

The problem is – using the census data as an indicator of religiosity is a terribly flawed method and it paints a pretty distorted picture of the Australian landscape. The religious affiliation question is optional and big changes in the number of Australians indicating “no religion” occurred with a change to the wording of the question to include the words “if no religion mark none” in 1971. Interestingly – the migration boom since 1971 also radically altered and diluted the religious pool in Australia, a conclusion which the data since, including the 2011 data, supports. Church attendance and indications of religious commitment rather than “affiliation” are surely better measures than ticking a box – especially when both the Australian Christian Lobby actively lobbied to skew the data, while the Atheist Foundation of Australia lobbied for more honest reporting.

Here’s what the ACL said in their Census media release:

“Not every person who holds judeo-Christian values attends a church, but if enough of them leave this section blank, some will use this to minimize the importance of basic Christian values in this country.  We need to prove the size of the constituency who hold these values.”

I’d say it’s a simple indicator that the constituency doesn’t actually share our values – and perhaps never has.

I have my doubts about whether Australia can ever have been considered a “Christian nation” even if the majority of Australians still culturally identify as Christian – you can read about the history of the census question, and Australian Christianity, in much longer form in an essay I wrote for Australian Church History if you like – but here’s the conclusion:

The Census data on religious affiliation, which focuses on individual identity rather than community belonging, provides an insight into the failure of the Australian church to articulate what Christian identity entails, and paints a confusing picture about the role of religion in Australia in both the past and the present. While some wish to claim Australia has a “rich Christian heritage,”the reality  is that an equally viable claim could be made for Australia’s secular history, and advocating either view at the expense of the other is historically reductionist.
My essay tracked the decline in church attendance in Australia, cultural changes, and changes to the census question, as well as looking at some of the factors behind church attendance in the Colonial days. I think the conclusion that Australia might have culturally identified as “Christian” in the past, but has never truly practiced being Christian – except for a brief period of revival in the mid 20th century – best represents the data, and it’s misleading for Christians to argue for superiority on the basis of data where the question is measuring cultural affiliation rather than actual belief and practice.
What is really cool about the census data this time around is the ability to generate postcode specific reports with QuickData – here’s the religious affiliation of those living in my postcode – which incidentally is in the catchment area for Creek Road – the church we’re plugged in to. There’s heaps of useful data for building a profile of the people in your patch – and it’s so readily accessible. It’s wonderful.
Religious affiliation, top responses 4152, Qld % Queensland % Australia %
Catholic 13,352 31.4 0 5,439,268 25.3
No Religion 7,936 18.7 0 4,796,787 22.3
Anglican 6,588 15.5 0 3,679,907 17.1
Uniting Church 2,419 5.7 0 1,065,795 5
Presbyterian and Reformed 1,610 3.8 0 599,515 2.8

This morning Anglican Archbishop Peter Jensen, Jim Wallace, and Bishop Julian Porteous were interviewed about Gay Marriage on Sunrise. It wasn’t a train wreck. For which we can all be thankful. Sunrise should stick to this balanced format rather than stoking the fires of controversy with stupid debates featuring people who are clearly intellectually outmatched. Having an informed presenter who is (though slightly misguided when it came to polygamy and the Bible) asking the right sort of questions is also helpful. And by the right sort of questions I mean questions that get to the heart of Christian objections, rather than questions intended to be confrontational and stupid.

The Catholic guy hits the nail on the head in the way Jim Wallace doesn’t. Peter Jensen completely agrees. They talk about Jesus. They talk about the Bible. They talk about marriage being a worthwhile institution. They do it in a much more coherent way than the host, and in a much more winsome way than Jim Wallace did earlier in the week, and than he does today.

They argue that this issue is simply an issue of definition, and redefining marriage.

I like Peter Jensen’s “God has a great deal of interest in what goes on in the community” response to the idea that marriage is a “give to Caesar what is Caesar’s argument.” And his distinction between respecting the law and being forced to take part in conducting gay marriages.

And they do a good job of suggesting that their arguments are natural law arguments. It would’ve been nice to see something about how following Jesus means transforming your views on sex and sexuality as part of the argument about protecting Christianity from having to teach positive things about homosexuality. But you can’t win them all. And this is simply a much better Christian showing than the disaster from this week.

I love that Andrew O’Keefe called out the number of form letters (rather than thought out letters), and vitriolic letters, they’re getting from ACL supporters. And Jim’s funny “no true Christian” response:

“We have people coming onto our website and posing as Christians and proving themselves not, usually by the language.”

Just like we have people going on TV and making stupid and ignorant comparisons to the Nazi regime.

I don’t understand the ACL’s objection to Sunrise openly being part of the campaign – surely they’re better off being open about their bias than pretending to be objective and favouring the cause.

I do like the tone in this interview – it’s much more productive than the debate format where people are yelling at each other and trying to score cheap points. But good on the two churchmen for showing how some winsome, Christ-centred, public engagement works.

While I’m on the subject – it would be remiss, and somewhat non even-handed of me not to gently rebuke this offering on the Sydney Anglican’s website this week. Andrew Cameron does a much better job of essentially presenting the “children” argument Jim Wallace used earlier this week in a winsome, engaging, and empathetic way. And its context is different to the Sunrise interview in that it’s on a denominational website, and for Christians, rather than a nationally televised program. But a good article would have been a better article for sharing with non-Christians if it started with the same argument used by Archbishop Jensen and Bishop Porteous. Christian objections to same sex marriage are ultimately based on Jesus’ affirmation of marriage and the created order, and subsequently Paul’s use of the same argument in Romans 1-2. If Jesus had overturned the created order in his ministry then the “love wins” debate would have merit, but he didn’t. He affirmed it. It’d be nice if more of our arguments started with the centrality of Jesus to Christian belief on social issues – it’d also do away with people who want to raise the eating of shellfish and tattoos as other issues that Leviticus forbids, as though we’re being selective.

I like these paragraphs from Andrew’s piece:

“What we’ve seen is a shift in our society’s ‘common objects of love’ – those matters a society gathers itself to defend, and which help to make it a society. What matters about marriage has shifted over the decades. Our society now loves the idea of love; it loves freedom of expression; it loves eradicating differences. It doesn’t love permanence; it’s ambivalent about children; it’s less convinced that biological parenthood is significant to children; it abhors any notion that each gender might offer something particular and different to the other, and to children. These changes-of-loves are what make it seem that marriage can be renegotiated.

In the middle of these changing loves, Christians can ask helpful questions (there’s not much point being polemical when so little thought has been given to the nature of marriage). We can ask our neighbours: ‘Are you sure that you are not missing something? Do you really want to abandon those older loves? Will that actually help us as a community?’.”

I probably should make it clearer, lest people have questions, that I completely agree with both Peter Jensen and Andrew Cameron – that marriage between a man and a woman is good for society, and better for children, because it matches God’s intention. What I think we need to figure out is how we continue to present that in a way that affirms that Jesus is better for people than marriage (which might mean not getting married in certain cases), and protects our ability to keep saying that once the legislative horse bolts. I think basing the argument on Jesus, the created order, and questioning why it is that we think sexuality is the defining characteristic of human identity is a better way than encouraging our supporters to spam media outlets and politicians, and then comparing them to the Nazis when they disagree with us.

The ACL’s Jim Wallace was on Sunrise this morning.

Here’s what he says.

He breaks Godwin’s law about 1:51 in. Woohoo.

“The issue is that marriage is about children”

It’s so shrill and angry.

Here’s what Queensland Director Wendy Francis said afterwards.

Which is, quite frankly, illogical given that her national director just spent 8 minutes on national television where the rights of children were his only argument. And it has been their consistently reported position on the issue since day dot.

That’s their problem with the gay marriage debate. Here’s mine.

It’s not about Jesus.

This is especially the problem because in just about everybody’s eyes – as demonstrated in the video above – the gay marriage debate is conservative Christians vs everybody else (though Kochie acknowledges that Muslims and Jews don’t like gay marriage either). And the representatives of conservative Christianity in Australia, the ACL, don’t want to talk about Jesus. On national television. They want to talk about motherhood and fatherhood. Two good things. But secondary.

The gay marriage debate is primarily about identity. Nobody is questioning why sexuality should be the locus of human identity. If the premise is true – and it’s not – then the case for gay marriage being a human right is a lay down misere.

Talking about our human identity coming several steps in the process before sexual attraction (or orientation) and sexual identity (gay/lesbian/straight/bi/a) means we can coherently talk about our real identity being found in being created in God’s image, for a purpose, and being able to find a true expression of humanity in Jesus.

Knowing Jesus is the basis of a person discovering, and living out, the purpose they were created for. People are free to reject that, and should be free to choose their own identity outside of social pressure, and even the biological/environmental factors that shape sexual orientation. This argument is harder to win, but it’s ultimately more convincing and more faithful than throwing one’s hands in the air and screaming “won’t somebody think of the children”…

I’d like my children to grow up in a world where their identity isn’t chosen for them based on who they’re attracted to – which isn’t a choice they’ll necessarily get to make anyway – I want them to be free to choose to identify and find their value in serving the Lord Jesus. This is my problem with the ACL, and the gay marriage debate.

From a policy point of view, I think I’ve said this before, but Michael Bird said it heaps better, why don’t we lobby for the state to get out of defining marriage altogether. Let people call their registered relationships whatever they want.

A little while back somebody on Facebook suggested that I seemed to not like the Australian Christian Lobby but not say why. I thought that was odd, because I thought it was self evident. I don’t like the Australian Christian Lobby because by not talking about Jesus and talking about issues, they are presenting a message that is not the good news of grace, but the bad news of law and morality.

But that challenge got me thinking, as did a question raised on my last Christian/politics rant, asking whether I’m suggesting there’s no place for Christian lobbying. Other people have previously also suggested it seems by being opposed to the ACL, careful when it comes to trying to “protect marriage” by legislation, and wary of government funding for school chaplaincy, that I’m advocating some sort of political quietism. My answer to this suggestion has always been that I’m not pushing for quietism, but that I think we need to be careful with how we raise issues. I think our priority, in any public “Christian” statements, should be to be Christian. To be clear about the gospel, and not making the gospel unclear by adding layers of morality. As it stands, most Christian contributions to public debate are incoherent because of several fatal methodological and philosophical/theological flaws.

First, the ACL seems to me to be a modernist organisation speaking to a post-modern world. They’ve got no sense of needing to use narrative or stories, rather than proclamation of absolutes, in order to change people’s thinking. This is why it appears that the gay marriage issue is splitting a generation in the US, and in Australia. This is also where I think the ACL ultimately fails on the communication front – their proclamations of right and wrong are too abstracted from real life, they never show the human face of what they’re talking about, but rather engage in high fallutin logical arguments about where society will head if changes are made. People want to know how an issue will change life for them. The pro gay marriage lobby has made the issue all about real couples who are wanting their real love recognised by the government. We haven’t been able to combat that because our arguments are just “this is wrong therefore don’t do it,” or perhaps worse “(the) God (you don’t believe in) says this is wrong.” This is why I’ve argued elsewhere that not only is it important to show how a moral stance relates to the gospel, because that keeps the gospel clear, it’s also important to show how the moral stance comes from a cohesive and legitimate worldview. Otherwise we’re just playing politics like it’s a numbers game, and the numbers are going to change (I’ll get to this below).

Second, the ACL comes from a pseudo ecumenical standpoint, aiming to speak for all Christians. Which is problematic because while Christians might broadly agree about moral issues, they’ll have some pretty fundamental disagreements about the root cause, and how to fix it. So, for example, reformed Christians believe that all people are totally sinful, that sin is natural, and that choosing to follow God requires divine intervention, while Catholics have a much higher anthropology where people are essentially a blank slate, and can naturally choose to follow God. There’s no way we’re going to articulate the gospel the same way when we’re talking about issues – as we saw from George Pell’s appearance on Q&A. If the ACL’s stakeholders can’t actually agree on what the gospel, or the Christian message on moral issues is, then the so-called “Christian” case is never going to be clearly presented.

While most theists, even Muslims, will agree on issues of the sanctity of life, and sexual morality, once you chuck Christian in your name you’d want to start speaking from the points of common ground for all creedal churches, which means sticking to Jesus. The fact that Catholics and protestants, and even types of protestants (so your Liberals, your Arminians who have a slightly more Catholic understanding of human nature, your fundamentalists who want to enshrine Old Testament Laws) disagree so completely on what it means to be a human, and what it means to have a relationship to God, or to live as one of his people (ie a Christian), means anything beyond this common ground is going to become incredibly difficult to articulate in a convincing, cohesive and winsome manner. If the Australian Christian Lobby isn’t speaking about Jesus then they can’t really claim to be speaking for Australian Christians, after that point we’re a very broad church, so broad that even speaking about Jesus doesn’t necessarily represent those who claim the moniker. This the fundamental reason I don’t think an ecumenical approach to social action works – but I can see that in order to mount a convincing political argument in this poll driven iteration of politics, that suggesting you’ve got a big bunch of voters who vote in a block standing behind your statements is politically expedient and a good strategy for lobbying. Which again leads me to my next point…

Thirdly. I don’t think Christians should be lobbying. The role of special interest groups in distorting the political landscape, where better organised and funded activists produce non democratic results, is a blight on the modern system, no matter how well intentioned the lobbyists are. Decisions should be made on what is the right thing to do, on the strength of an argument, whether there is one voice behind it, or a thousand. By participating in lobbying we’re not speaking against a broken system, but using it for our own gains. We’re perpetuating the broken, market driven, approach to democracy, a system the social tide is slowly turning against. And it’s seriously going to come back to bite us – either if “lobbying” becomes vastly unpopular quickly, or if a well organised anti-Christian lobby led by people of my generation as they come into positions of power run a cleansing campaign to finally remove Christianity from public life in Australia.

The idea that Christians should somehow be using political clout, obtained through numbers, to enshrine our worldview, might seem appealing in the short term, but, given the two objections outlined above – namely that there’s a whole generation of people who are watching how the church does politics, and being turned off church, and a whole generation of people listening to what the Christian voice is saying, and not hearing the gospel, we should probably be rethinking how we do political engagement anyway.

I’d argue that employing the language of “lobbying” presents a really harmful message for the non-Christian. We don’t like the tobacco lobby. We don’t like the gun lobby. We don’t like the gay lobby. We don’t like the climate lobby. We don’t like people putting special interests ahead of the common good – which is exactly what “lobbying” implies, it speaks to a strategic organising of people to push their own agenda. It speaks of an unhelpful approach to power and the state which I don’t think is really consistent with the counter-cultural message of the gospel. Particularly for those in my camp, the reformed evangelical types, who think that human nature has been broken by sin, where sin is the natural state of affairs for all people, and the Holy Spirit is required for real change of behaviour, we’re never going to be starting from the same presuppositions as other people in society, and we’ve got to work harder at defending that worldview before legislating from it.

Lobbying isn’t adopting the old Christian maxim of speaking truth to power. It’s trying to speak power to power. It’s playing a numbers game, enforcing the idea that might makes right, that somehow a majority view is what should determine how legislation gets passed. How does this work when the numbers aren’t in our favour? Though the dictionary definitions are almost identical, I wonder why the ACL didn’t choose advocacy as a definition of its work, advocacy at the very least is free of some of the special interest baggage. Especially if our advocacy is framed as protecting the innocent (which we tried with gay marriage after the horse had bolted by arguing about children needing a mother and father – this was a good argument far too late, and on the wrong legislation). Advocacy would free us up to work a bit better with people we disagree with broadly but agree with on specific issues, because it’d be more issue driven than based on arguing for some mythical cross-denominational Christian unity. Scott Stephens, the editor of the ABC’s Religion and Christian Ethics page, gave a really insightful critique of this distinction, as it relates to the gay marriage debate, in a conversation with Steve Austin on mornings last week. I don’t think the answer he puts forward to how Christians should participate in public life is on the money, it’s a little too wishy-washy, and doesn’t start with Jesus, but his diagnosis of the problems in this debate are spot on.

“I pretty much think the ACL should change every word in their name to something else.”

So there, in three nutshells, is why I “don’t like the Australian Christian Lobby” and why, when well meaning members of the ACL (and they are all well meaning, and generally lovely people, who are generally interested in serving God and his kingdom) tell me that I should join the ACL and help them do better, I answer that I’d rather stand apart from them and do my bit to speak truth to the power they’re trying to wield. Basically their policies aren’t good for Australia in the long run, because they’re going to damage the church and the understanding of the gospel for the average Australian, and they’re employing a political methodology that I think is fundamentally antithetical to Christian witness. So I pretty much think the ACL should change every word in their name to something else.

If we are going to do social engagement well, and, as history demonstrates, I think Christians have an incredible role to play in the public sphere, then perhaps we should learn from our successful forbears, who relied on the strength of their argument, building support for change from the ground up, not relying on some powerful numbers play (Wilberforce), and relied on demonstrating a better way rather than simply telling people they were wrong (so the early Christians who cared for abandoned children, and the sick, in a way that made the empire feel guilty), who participated in the process of policy making from within the system rather than holding out the carrot and stick of a voting block (Wilberforce again). Or perhaps we should sacrificially seek out the minority groups who already feel vulnerable, showing that we love them, in a way that opens us up to persecution from the government rather than expects the government to bow to our whims (like, say, Jesus), rather than shouting from our lofty perches in a way that further alienates them from Jesus, who came to make broken people whole, by grace, and only through the Spirit, not by law and holding out the false hope that a moral life, other than the perfectly moral life of Jesus, counts for anything.

When I choose to tackle some Christians who I think are doing it wrong when it comes to speaking out as Christians in the public sphere people often ask me good questions. They usually start with “did you think about X?” My answer is usually “I was responding to a particular issue, but I have posted about X before.” Other people say nice things about how it would be useful to have all my posts on this issue collected somewhere (thanks mum).

So here’s my attempt to do that. A mega list, though probably not an exhaustive list, of my posts about PR, social issues, and political lobbying.

When things go wrong:

Doing it right

Ok, ok. I’ve bagged out the ACL in the last few months for being morally conservative rather than “Christian” in their dealings with the media, starting with the premise that a Christian presence in the media should involve mentioning how Jesus helps us to arrive at a particular position with response to social issues.

I’ve singled Jim Wallace out for criticism, perhaps fairly, perhaps not. But the ACL, and Jim Wallace, got it right on Sunrise this week. This is, in my mind, the best and most cohesive presentation the ACL has put forward on the gay marriage question. He starts with the premise that Jesus defined marriage as between a man and a woman, and that Jesus shapes the lives of believers, and moves to natural law arguments… if this is a sign of a new approach to the issue from the ACL then I’m a big fan.

I miss Peter Costello, and it seems being out of politics has freed him up a little bit in terms of speaking about his faith and dishing out advice to church leaders. This talk he gave to Anglican Ministers in Melbourne last week looks like a cracker.

He’s still funny.

“If I had been to church 40 weeks a year, I have probably listened to 1000 sermons and tonight could be payback time.”

Here’s the substance from a story with the Melbourne Anglican

“You only get a good media coverage if you agree with the media’s views.”

“The media has its own view of the world… and if you fall in with that, you will get a good press but if you want to promote the Christian Gospel, you will not.”

“The first thing I would say to the Church is, don’t measure your relevance by the amount of media coverage you get.”

“I actually think that media and celebrity is one of the great false idols of the modern age.”

“If the Church is going to speak on the issues of the day, it should be a distinctive contribution,” he said.
“The historic message of the Church, the Gospel, is a timeless message. It’s for every age. It does not have its relevance defined by what preoccupies us for the moment.”

“My message to you is that you have a wonderful calling and a timeless message and we look to you to keep us in faith.

“Don’t ever overlook the fact that no matter how high you are in Australia, you still need nourishment for your soul.”

So. I’ve banged on about how Christians have a responsibility to use a mass media platform, if provided, to talk about Jesus in a winsome and engaging way. I’ve said that there are certain representatives in the political field who don’t do this well, and certain people who do.

And now, I have an example. This is how you go into an essentially hostile environment. Kochie lobs this set-up shot in front of the artist of a controversial piece of art work depicting Jesus as indigenous (which he was, to Palestine), transvestite (which he wasn’t), and as a drag queen. It’s clearly a piece of art designed to shock. He gives the artist free range to slag off Christianity’s record when it comes to these groups. And then he turns to Guy Mason, who’s an Anglican minister from Melbourne. And Guy smashes it out of the park. He talks about how Jesus died for sinners (a bit of substitutionary atonement). And invites people to use this as an opportunity to consider the way Jesus loved sinners and died for all of us. He leaves the shrill artist speechless, and debunks any sense of hostility.

I especially love the little dig about it being a “cliched” piece of art.

But you can also be “on message” for the gospel by not being deliberately on message. Kate Bracks. MasterChef. Is a Christian, this wasn’t a big deal in the series – except when she refused to call the Dalai Lama holy. She’s a Christian. And on Sunday night she won a competition that was watched by bucket loads of people. Perhaps because she didn’t want God being a product placement alongside Handy Ultra Paper Towel, or perhaps because she’s just classy, she didn’t choose to thank God when she won. Publicly, anyway. She thanked her husband and she acted with grace, poise and charm. And then. Today. She got to talk about why she didn’t thank God.

Kate says she thought about it, but then:

“But then I thought, everyone then goes ‘Oh great, it just sounds like the Logies’. It sounds corny and that is not the type of Christian I am,”

But what sort of Christian is she? This seems like a good opportunity to make a statement about her faith, right… well, she does (with a bit of humour when she was asked if she prayed for the win):

“I’m always talking to God but I don’t actually pray that he’ll help me win because I don’t really think he cares too much about that to be honest,” she said.

“I would say that I believe what the Bible says and I try to live that way so that it’s about trying to have a relationship with God and not about the things you do or don’t do.”

That’s how you do it. Classy. Winsome. Gospel centred. I know some churches that are lining up to get Kate along. Lets hope she doesn’t get worn out too quickly by this attention.