I’ve written about The Change or Suppression (Conversion) Practices Prohibition Act numerous times given the extraordinary nature of this Government intrusion into the lives of religious Victorians. In this post, I want to inform people of one further way these laws will encroach on religious and civil freedoms and commonsense.
The laws will come into effect in February 2022. Churches are supportive of some measures contained in these laws, but the Act goes well beyond what is reasonable or right.
Among the more extraordinary measures found in the Act is banning people from having conversations with individuals about sexuality and gender, and prohibiting praying with them in line with a Christian view of sexuality (even with their express consent).
The new laws may well extend even beyond consensual prayer. In a letter sent to church leaders from my own denomination we read,
“There is some uncertainty about the application of the Act to praying for or with people regarding their sexual orientation or gender identity. The Act specifically includes “a prayer based practice, a deliverance practice or an exorcism” in the unlawful practices, even if the person seeks or consents to such prayer. However, the VEOHRC has advised that it is a “grey area” if the person is not present when they are being prayed for. It may be unlawful if the person is aware of such prayer, in that this would be understood to be directed at them with the intention of change or suppression.”
Private prayers are considered a ‘grey area’ by the VEOHRC (Victoria Equal Opportunity Human Rights Commission). If that doesn’t make your eyes pop out of your head and roll down the hallway, what will?
For example, a believer prays for a friend, it’s just them and God. Or perhaps 2 or 3 friends pray together, as Christians do all the time, and they bring a request to God about another friend for whom they are concerned. This prayer, even if the person never knows about it, is potentially a breaking of the law. And depending on how police treat the crime, it could potentially lead to a term of imprisonment. More likely, the guilty prayers will be investigated by a civil tribunal and have their lives turned upside down and be forced to attend a reeducation camp where they must learn how to pray and believe in line with the religious views acceptable to the government.
Part of the problem with the VEOHRC coming out with what they call a ‘grey area’ is that it likely means a test case. Some poor woman or man will have their life dragged through the mud, legal system and courts, to see if a vexatious complaint can push the limits of the law.
What business is it of the Government to interfere with my prayers to God, or the prayers offered by anyone?
For those who are not already convinced, can we not see the massive overreach and the insanity that a Christian’s personal prayers are treated as a violation of State law?
What is it about prayer that the Government is so concerned about? Are they worried that God might answer prayer? As a Christian, I follow the Bible’s exhortation to regularly pray for our Governments, regardless of who is in power. I pray they might have wisdom and discernment, to act rightly, fairly, and mercifully.
What is it about prayer that is so egregious? The answer is, activists are not content to ban what were a few rare and abhorrent practices. The intention is to delete any belief and practice that does not fully embrace their own worldview.
One group behind the laws explained,
“A similarly insidious development in conservative religious communities is the ‘welcoming but not affirming’ pastoral posture.”
Ro Allen (the VEOHRC Commissioner) said in an interview,
“The proposed law is quite clear in countering any teaching that says that homosexual sex is wrong, so this may well be part of their education”
I thank God that Jesus welcomes us while not affirming every attitude and behaviour I might have. The very crux of Christianity is that God mercifully welcomes those who contravene his good design in many different ways. I will say again, for those who haven’t read before, the Gospel aim isn’t to change a person’s orientation but it is that they might live a godly life (the distinction is important). There are many same sex attracted Christians who uphold and want to live in light of the Bible’s sexual ethic. The very nature of Christianity is that it welcomes and includes everyone who doesn’t belong by nature and choice. That’s good news worth thinking about.
But understanding the very notion of sin and conversion, transgression and forgiveness cuts against what some groups will tolerate in our society. They are not prepared to live in a civil society where a plurality of thought is encouraged or permissible. Banning certain behaviours isn’t sufficient; the aim is to change and control what we believe and even think. Yes, even our prayers.
Orwell’s 1984 has been done to death in recent years. The next latest 1984 analogy is getting rather tiresome and predictable, but sometimes Mr Orwell had a knack of looking into the hearts of men and seeing something disturbing,
The aim of the Party in 1984 was power and they would orchestrate mind games in order to gain control over even the thoughts of the citizens,
“The thought police would get him just the same. He had committed–would have committed, even if he had never set pen to paper–the essential crime that contained all others in itself. Thoughtcrime, they called it. Thoughtcrime was not a thing that could be concealed forever. You might dodge successfully for a while, even for years, but sooner or later they were bound to get you.”
There is one who understands the mind and who hears our prayers, and it is beyond the purview of any Government.
“Search me, God, and know my heart; test me and know my anxious thoughts.” (Psalm 139:23)
“For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”(Hebrews 4:12)
Let God judge our prayers and our minds. And perhaps with time, reasonable minds will appreciate the misstep taken by the Victorian Government and seek to amend this set of laws.
The idea that God has new things to say and that the Holy Spirit speaks to people outside of Scripture is a common understanding among some religious circles. The ‘Holy Spirit said to me’ has become a popular belief particularly among pentecostal and progressive Christians. Stories of the Spirit speaking offer powerful testimonies, albeit ones that cannot be verified. The claim is often used to justify ideas and decisions we want to make. After all, how can we say no to an idea if the Spirit has spoken?! This is, however, a misleading and dangerous notion. This view of the Spirit and God’s speech is one that ignores the Spirit’s own testimony through Scripture and it is one that often leads to all manner of pastoral issues.
Indeed, when we have a dodgy doctrine of the Bible we shouldn’t be surprised if we take a wrong turn on all kinds of theological and ethical issues.
Before I turn to the Bible I want to clarify a few potential pushbacks.
What I’m not saying
I’m not for a moment suggesting that we only listen to Scripture and that other voices are unimportant. It is an act of love and respect that we listen to and understand the culture around us. We value people by appreciating the questions and fears and longings they feel and express. It’s for this reason, that people matter, that it’s vital Christians don’t go around playing God and claiming authoritative words from God.
Let me also preface, I am not pretending that the culture we live in doesn’t influence how we read the Bible. The conversation however is not a dialectical one where we come to the truth by listening to both the Bible and the voices of today. Rather the Holy Spirit sanctifies God‘s people so that we understand and embrace more of what God has spoken. His word will increasingly draw us into conformity with his Son and not with the standards of our cultural moment.
I am not denying the active work of God’s Spirit in the lives of God’s people. The Spirit illumines the words of God so that we may understand, believe and obey them. The Spirit ministers to our hearts, and affects joy, peace, and love, perseverance. The Spirit unites us to Christ and with each other. The Spirit does not however speak new words or words that contradict Holy Scripture.
The Holy Spirit and the Bible
Allow me to demonstrate my point from the Bible.
The suggestion that God’s Spirit is revealing new truths beyond the Bible goes against the grain of what we learn about the Spirit’s role in revealing God and his plan of salvation. John 14-17 is one of the Bible’s most important sections for giving us a doctrine of Scripture. In these chapters, Jesus teaches his disciples extensively about the work of the Holy Spirit. Please note the following:
The Holy Spirit is sent from the Father and the Son (14:26; 15:26–27; 16:7).
He is the Spirit of truth (14:17; 15:26-27). Already in John’s Gospel the truth has been defined as Jesus (14:6) and the Father’s words are defined as truth (17:7). As the Spirit of truth his representation of God and God’s purposes are true. He does not lie.
The Holy Spirit has a speaking role. He is, however, not a free agent doing and saying whatever he pleases, but as the One sent from the Father and the Son his mission is tied to theirs (16:13–15). Jesus makes this very clear to his disciples.
The content of the Holy Spirit’s speech is Jesus: ‘the Holy Spirit will teach you everything, and remind you of all that I have said to you’ (14:26); ‘the Spirit of truth…will testify about me’ (15:27).
Most scholars agree that in 14:26 and 16:13–15 Jesus is addressing his apostles, rather than the Church at large. After all, when Jesus says, the ‘Holy Spirit…will remind you of all that I have said to you’, this must be addressed to the apostles who were with Jesus during his earthly ministry.
Thus, Jesus is not saying that the Spirit will teach us new things, he is teaching his apostles that the Holy Spirit will help them remember, understand and apply Jesus’ teachings. In other words, the Holy Spirit is pointing back to Jesus. On three occasions John shows his readers this divine’ remembering in action (2:22; 7:39 12:16).
6. The Spirit’s words to the disciples become what we know as the apostolic message, the New Testament Scriptures. In John 17:6–19 Jesus prays for his disciples, that as men who had been sanctified by the truth, and as Jesus had been sent by the Father, so Jesus sends his disciples into the world. This prayer is immediately followed up by a prayer for all future believers, those ‘who will believe in me through their message’ (17:20). To summarise: God’s revelation comes from the Father and from the Son, it is mediated by the Spirit, to the apostles, about the Son, who in turn are sent into the world. There is no hint that the Holy Spirit will speak words beyond the apostles or in addition to the full revelation of God in Christ.
In my view, this is game, set and match. Jesus’ teaching on the Spirit and Scripture in John 14-17 gives clarity as to the how, what, and why of the Spirit teaching.
One of the corollaries accompanying the view that the Spirit speaks new words today is the belief that the Bible isn’t sufficient. But is this the way Jesus and the Apostles describe the Bible? Let’s explore,
Jesus consistently taught that the entire Old Testament (for the New Testament had not yet been written) ought to be considered as the words of God, and accordingly trusted and obeyed.
For example, in the Sermon on the Mount, Jesus establishes his Scriptural hermeneutic, saying,
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.” (Matt 5:17-18)
This statement is important for at least these two reasons: First, Jesus explicates one of the chief purposes of the Old Testament Scriptures. “Law and Prophets” is shorthand for the entire Old Testament (from Genesis to Malachi), and with clarity, he explains their ultimate design, which is to prepare for and point people to himself. Jesus is not dismissing the fact that there is much to learn about God, the world, and ourselves through reading the Old Testament. In its pages, God reveals his character and Being, his justice and mercy, his righteousness and kindness, his power and his gentleness. We uncover human nature, spoken of without our masks and artificial moral colouring: people are presented in all their glory, worth, and depravity. In addition, historians, anthropologists, and linguists gain knowledge about the ancient world through reading this most unique of texts. Jesus, however, announces that the Old Testament is a word of promise, a divine plan that was awaiting fulfilment, and with his coming, the plan was being realised.
Second, not only is all Scripture full of divine purpose, it is also authoritative. Jesus states that every letter and brushstroke is considered true, important and abiding. The smallest letter in the Hebrew alphabet is yod, a tiny inverted comma-like flick of the pen. The least stroke of a pen is more difficult to identify with precision, although scholars have suggested several plausible candidates, including the letter waw, an ornamental stroke known as a “crown”, or even a hendiadys. Jesus’ point is nonetheless clear; not even the tiniest drops of ink on the page will be erased from Scripture but will remain until everything is accomplished.
Those listening to Jesus are left with no doubt that he has the highest regard for all the Scriptures, as the very words of God and words that remain authoritative. These words are to be interpreted in light of Christ but still hold continuing relevance and jurisdiction.
In summary, the Old Testament is true and purposeful, not losing its significance but finding fulfilment in the person and work of Jesus Christ. This is important for all kinds of contemporary issues surrounding racism, sexuality and gender.
Lest one thinks Matthew 5:17-18 is an isolated statement and we don’t need to take it that seriously, following his death and resurrection, Jesus once again explained the gravity of those events to his disciples by opening the Scriptures, again proving the link between the Old Testament promises and himself.
“He said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.”
Then he opened their minds so they could understand the Scriptures. He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things.” (Luke 24:44-48)
Jesus not only connects the Old Testament with himself but also the New Testament. This is unsurprising in many ways, given that the life of Jesus dominates the Gospels of Matthew, Mark, Luke, and John, and the remaining 23 books expound on the living reality and meaning of Jesus’ life, death, and resurrection. Jesus himself possibly never wrote a word with ink and papyri, and yet the authors of the New Testament were not independent biographers and theologians. They wrote not only about but under the direction of the Word become flesh.
Throughout the remainder of the New Testament, it is clear that the Apostles did not veer from Jesus’ view of the Old Testament Scriptures, and their own writings confirm Jesus’ foretelling of the work of the Holy Spirit who would enable them to retell God’s final revelation who is Jesus Christ.
For example, the Apostle Paul insists of Scripture,
“But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, 15 and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, 17 so that the servant of God may be thoroughly equipped for every good work”. (2 Timothy 3:14-17)
The words of Scripture come from the breath of God. The relationship between God and the Bible is akin to one’s mouth and breath. Every word was expired from the mouth of God, and every word is useful. None is to be erased or excused, but all are useful for life and doctrine.
This Pauline paragraph also points to the way Scripture is authoritative and relevant for future generations of Christians, specifically in this case, Timothy. Words that were then centuries old remain useful to second-generation Christians. In other words, the Scriptures continue to hold their truth, crossing generations and cultures, nations and languages.
Hebrews ch3 provides us with a really clear example of the relationship between Scripture, the Holy Spirit’s voice, and today.
“So, as the Holy Spirit says:
“Today, if you hear his voice,
8 do not harden your hearts as you did in the rebellion, during the time of testing in the wilderness,
9where your ancestors tested and tried me, though for forty years they saw what I did.
10 That is why I was angry with that generation; I said, ‘Their hearts are always going astray, and they have not known my ways.’
11 So I declared on oath in my anger, ‘They shall never enter my rest.’ ”
12 See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God.”
The author of Hebrews confirms that the Holy Spirit speaks and he chooses a present active verb to suggest the continuing relevance of this speech. And notice the words the Holy Spirit speaks: Psalm 95. And notice the warning of the Spirit words which are Psalm 95, don’t harden your hearts to his words.
In his excellent book, ‘Hearing God’s words, Peter Adam, quoting Calvin, says,
“For Calvin, ‘Scripture is the school of the Holy Spirit’. Moses, for example, ‘wrote his five books, not onlyunder the guidance of the Holy Spirit, but as if God himself had suggested them out of his own mouth’. The words of SCripture do not come from the pleasure of men ‘but are dictated by the Holy Spirit’. Amos ‘possessed the discerning of the Holy Spirit’ and Ezekiel ‘only spoke from the mouth of God, as the organ of the ‘Spirit’.
“God not only caused the Scriptures to be written originally, but also sends the Spirit to bring those same words deep into the hearts of believers.” (Adam)
“For by a kind of mutual bond the Lord has joined together the certainty of his Word and of his Spirit so that the perfect religion of the Word may abide in our minds when the Spirit, who causes us to contemplate God’s face, shines.” (Calvin)
Wrongful claims about the Holy Spirit are unnecessary, misleading, and dangerous
The view that the Holy Spirit is speaking new words today cannot be sustained in light of the Spirit given word that is the Bible. What it does do is create a host of problems.
It undermines people‘s confidence in the Bible
It subjectivises the way God speaks.
It collapses revelation into illumination.
It inevitably suggests the Holy Spirit is a contrarian who gives contradictory words to different groups of believers. Which words are true? Which words are we to listen to?
It is often used to justify ethics and decisions that are clearly contrary to the what God does say in his word.
God hasn’t given us a dodgy word that needs supplementation or revision. The issue isn’t that we need ‘new’ words from God, but that we often don’t press close to God in his sufficient word: reading, trusting and obeying.
Is God in a habit of having to correct himself? Is God a contradictory God? Are we to believe that the Holy Spirit is communicating new ideas that reject parts of the Bible?
Heterodox ideas throughout history have often come about because people have either added to or subtracted from God‘s Word. It’s the serpent on repeat, did God really say? It’s like building your case for or against vaccines based on the personal opinions of vociferous social media voices rather than medical experts. And sometimes, churches have adopted the letter of the word but lost the heart of what God is saying, and in doing so they cause many to stumble.
If we want to know what God thinks, open the Bible and read it; not plucking verses out of their context but reading it as we ought, in context, understanding genre, recognising that all Scripture is preparing for and fulfilled by and is about Jesus Christ.
A classic example of this arose during Jesus’ ministry. The Pharisees of Jesus’ day had adopted a revisionist view of marriage and one day approached Jesus with the aim of entrapping him by their new understandings. Jesus’ response wasn’t to reinvent human sexuality and the nature of marriage. Instead, Jesus pointed people back to the Scriptures and affirmed God’s purpose in marriage. Not only that, Jesus defined (in accord with Scripture) that any sexual relations outside marriage between a man and a woman are considered porneia.
The wonder of God’s word is that it doesn’t leave us with pronouncements of judgment for all the ways we reject and break his good word. God’s Gospel word is that he loves to forgive and reconcile. This isn’t because righteousness becomes unimportant or fluid. Rather, the Scriptures show us that the God of absolute goodness and holiness is also the God of extreme mercy. This is where we find true inclusion and acceptance; God not excusing or endorsing human attitudes and behaviour, but in Christ God forgiving and restoring us no matter who we are and what we have done. We don’t need to find new words to add to this final one.
Some of this piece is taken from an essay and a lecture that I gave some years ago
I wrote a little booklet last year and am now making it available for everyone to read here on my blog. In light of growing tensions with China and between Russia and Ukraine, what does the past teach us about the human condition and the prevalence of warfare?
“In Symphony from the Great War an Australian takes his family to northern Europe to retrace the steps of his Great-grandfather during the First World War on the Western Front. As they visit famed places like Plugstreet, Messines, and Villers-Bretonneux, Murray Campbell offers theological insights into the nature of warfare and the human condition.
History records moments of courage, genius, and creativity. Not everyone who participated in the dramas of the past is afforded such roles. William Campbell fought on the Western Front but he was no Ajax or Achilles. This is the story of an ordinary Australian who survived the Great War without fame or note.”
It’s about a 2 hour read, but the chapters are divided into bite-size pieces. Dip in and out as you like. I hope you enjoy it
A Prelude: Into the past
Movement 1: A road where there was once a trench
Movement 2: The girl with the lilac hat
Movement 3: Pools of water
Movement 4: A lonely cemetery
Movement 5: Christmas again
Movement 6: Villers-Bretonneux
Movement 7: Confutatis maledictis
“About the same time Caesar, although the summer was nearly past, yet, since, all Gaul being reduced, the Morini and the Menapii alone remained in arms, and had never sent embassadors to him [to make a treaty] of peace, speedily led his army thither, thinking that that war might soon be terminated. “
“The following winter… those Germans …crossed the Rhine, not far from the place at which that river discharges itself into the sea.”
Julius Caesar once visited the shores of Britain but he never conquered her. In fact, he barely stepped further than a Roman foot onto that greenest of grass which occupies visions of England. Caesar did however overcome Gaul and defeat encroaching German tribes who dared cross that once self imposing barrier of civilisation, the river Rhine. A little over two thousand years after Rome’s bloody march through Gaul, new armies arrived and did battle. Descending on this land of the Celtae and Belgae came an army from an island considerably more distant than that of Britain, and they journeyed not to invade but to redeem her.
History intrigues and causes us to ponder the axis upon which the globe moves. Whether it is Ancient Rome or Medieval Scotland or 19th Century America, the past has a way of repeating messages and teaching us of the best and worst of humanity’s soul. Standing on a hill in Northern France, halfway between Dunkirk and Lille, is the perfect example. Today the village of Cassel features in travel magazines, known for its pretty buildings and for the tree lined roads that wind their way around this ancient hillside. For more than 2000 years Cassel has been the sight for history makers. Julius Caesar stormed its heights in 53BC, defeating the Menapii who had used Mont Cassel as a fortified position. Cassel was then destroyed by Vikings in the 10th Century, and was the scene of major battles between the French and Flemish in 1328 and again in 1677. During the French Revolution, the Duke of York dumbfounded the enemy and confused his own army as he marched them up to the top of the hill and down again and then neither halfway up nor down. The very same hilltop served as headquarters for the commander of the French army during the early months of the First World War, Marshall Ferdinand Foch. Thirty years later, blood again ran down Mont Cassel as British troops fought a rearguard action against a rapidly advancing Panzer division. At times history appears as a Ferris wheel stuck in rotation and unable to stop, while at other times there is forward motion and development, but there is never a step forward without the footstep that preceded it.
History not only informs us but forms who we are today. The past grows roots and branches from which today’s twigs and flowers burgeon. History fascinates, yet it takes on a new life and poignancy when the events closely relate to oneself. From a young age, I would read books and watch documentaries about the First World War, and of the astonishing contributions made by Australian troops. Stories of battle and bravery, heroism and hubris, and of nations manoeuvring arms against each other have the power to ignite curiosity. This inquisitiveness however takes an interesting turn when the subject matter involves you and connects your past with the events of history.
As a boy I dreamed of visiting the Western Front in France and Belgium; to see for myself places that have been immortalised into the Australian myth: Ypres, Messines, Bullecourt and Villers-Bretonneux. Conceptualising the unthinkable is not without precedent among boys, let alone some adults as well. Imagine standing in a trench where one century earlier men younger than myself huddled, slept, ate, and fought. What would it be like to imprint my feet on the ground where Australians influenced the game of history? In my childhood, I would take scenes of battle that I had come across in war photographs and transport them into a reconstructed but imaginary world of 1914-18. It is however a futile and immature chimera. How can one conceive of a landscape where a soldier peers over a water drenched sandbag and across no man’s land, knowing that ahead men lay waiting with rifle and machine gun, intent on killing any shape that appeared over the parapet? What would it be like to experience the thunder of howitzers and the deep roar of heavy artillery as it inched closer and closer toward your position? And what of the mud, that infamous mud, that sank body and soul alike into despair and misery?
In December 2018, an opportunity arrived to take my family into a cold, dark, and muddy Christmas. Living in Melbourne we are more than familiar with eating roasted turkey and potato on a 40 degree day. Hot summer Christmases are the norm, although we had once been mesmerised by a white Christmas in the deep snows of Montreal. The Christmas of 2018 would offer little chance of sun, or snow for that matter, as we were heading to northwest France. The original plan was to spend all our time in London. Susan (my wife) and I lived in Samuel Johnson’s town some 20 years earlier and we had always wanted to give our children the opportunity to walk about her streets, museums, and shops. Every suburb and every road is yet another reference to a famous moment from history or a line in a pop song! London contains enough culture and history and amazing experiences to last 10 lifetimes. I did however pack a supply of fresh coffee beans and my trusted aeropress! (and a jar of Vegemite).
London never disappoints but we cut short the intended stay, deciding instead to take the train to Lille, where we spent 8 days. Why France? The food of course. France is the nation where waking up at 6am every morning is a sheer delight, for it involves a beautiful stroll down to the local boulangerie and purchasing daily manna from heaven.
In the time in which it takes to travel from my home in Melbourne to the neighbouring city of Geelong, you can leave England and find yourself in another country. Lille is situated only 1½ hours from London by train. Lille may not have the international reputation of other French cities, but there is no shortage of insanely delicious bread, cheese, and chocolate. During December her central square is transformed into a Christmas market with dozens of tiny stalls selling all manner of unnecessary trinkets. Isn’t that Christmas after all? The birth of the Christ is relegated into the myths of time by a sack full of shiny traditions and presents wrapped in glossy paper from the $2 shop! The Grand Place is dominated by a gigantic Ferris wheel, which towers over the surrounding buildings and whose coloured lights bounce off the cobblestoned paths below. Streets spread along the Rue Royale like spokes from that oversized wheel, their shops displaying haute couture fashion and fine foods. All this is intertwined with carefully arranged Christmas themes that have been given the detailed attention of artisans who create a Hermès Carré or a Chanel perfumer perfecting a new fragrance. The French celebrate Christmas in a less ostentatious way than what I have seen in cities like New York, for example. The French Noel is less Disney and more Noir, less dazzle and more sophistication. It is enchanting, a European fable made of stone, brick, and glass.
Apart from eating our way through baguettes and buche de noels, Lille has the advantage of providing a suitable base for those wishing to visit the sights from the Great War: Fromelles, Passchendaele, Arras, and the Somme, are all within an hour’s drive. The city of Lille was captured by the German army in the earliest days of the war, following a short but terrifying ten day siege which left much of the city centre in ruins. Following that brutal introduction to modern warfare, the population of Lille experienced relative peace in the ensuing four years (that is, for those who didn’t escape the city in time), until finally the Germans retreated and Lille was liberated on October 17th 1918. Lille remained near the front lines throughout the entire war, always within earshot of the cannonade, but sufficiently removed so as to avoid the utter destruction that befell other towns in Flanders. Lille had been hurt but not obliterated. Only 20 minutes drive away is Ypres. This elegant Belgian town became the face of the First World War. The famous Lakenhalle (the Dutch sounds somewhat more impressive than the English translation, ‘cloth hall’) has been rebuilt and its resurrection body is a magnificent sight, but in 1916 its crumbled facade was a picture postcard depicting the pain endured by countless French and Belgians whose homes stood unceremoniously in the path of war. Lille is located even closer to the French communes of Armentières and Houplines. This 3.5km stretch of trench line was known in 1916 as a quiet sector. Houplines is where the British high command delivered virgin troops, to experience their first taste of life the front. It was here that we would begin our visit along the Western Front, to see for ourselves the place where my family’s First World War journey began.
My Great Grand Father’s name was William Campbell. He was born in January 1893, in West Wallsend, NSW, then a small town outside Newcastle. It remains a small town today. West Wallsend, like so much of the region around Newcastle, existed because of coal production. In 1916, at the age of 22years and 11 months, William Campbell exchanged a coal mine for a trench, his miner’s cap for a soldier’s helmet, one shovel for another and he added a rifle with fixed bayonet. To be truthful, he was not, in fact, a Newcastle miner, but a local fireman who joined the 35th Battalion of the 9th Brigade, 3rd Division. The 35th were known as “Newcastle’s own” and they were largely made up of volunteers from the coal mines surrounding Newcastle. While the battalion may have been immortalised by images of miners come soldiers, the reality is that they represented a breadth of class and career. But such is the mythical qualities of history making; the stereotype characters are canonised and the particulars and peculiarities of individuals often lost.
No one knows why William Campbell joined up. He left us no written diary and no letters home have survived. Usual reasons may have played their part: love of King and Country, the opportunity for adventure and touring the world. Perhaps he felt the pressure from watching all his mates sign up and he feared a backlash if he didn’t. Like many who soon found themselves en route to the Great War, he was probably ignorant of the geopolitical chessboard manoeuvres that took place in the months leading up to this unwanted war.
Few residents living in West Wallsend, or in Richmond, Victoria, Orange, NSW, and from Dalby, Queensland would have heard of or cared for Sarajevo. An Austrian Archduke and his wife are assassinated in Sarajevo by some obscure radical with the name of Gavrilo Princip? Should Australians be concerned for the declining Austro-Hungarian Empire or their antagonist Serbia and ally Russia? Should a poorly written letter to the Austrian Emperor from Kaiser Wilhelm II have worried the coal miners of Newcastle? Britain had no desire for war, and there was no foreseeable necessity to enter a continental drama, lest Belgium become embroiled. But why would tiny Belgium want to throw her weight into a potential arms race between Austro-Hungary and Germany, and Russia and Serbia? The answer was France, for France had made a pact with Russia to counter any imbalance of political power in Europe. It wasn’t that Belgium needed to ally with France, but that they made such an agreement with Britain. Initially, Britain stood on the English Channel declining to do anything more than send envoys urging peace. After all, behind these agitating Generals and revolutionaries was one family. The King of England, the German Kaiser, and Russia’s Tsar were cousins; they knew each other and spent holidays together as children. Why should close relatives ignore familial blood and instead declare war on each other? There are times when the bonds within a family are not enough to prevent political storm clouds from descending. Germany, aware of two great armies that would press in on her, one from the West and the other from the East, designed a strategy for victory. She would look for a swift victory over France, to then speedily move east to engage the Russians. To do so, the German High Command agreed to take a short cut. What if they marched into France through the back door, namely Belgium? When Germany invaded Belgium on August 4th 1914 the British had no option other than to keep her word and send the army into Belgium. Of course, as soon as Great Britain entered the war, her Commonwealth said, ‘we will follow’. Most of the populations in the majority of the nations who put on a military uniform that August month were not spoiling for a fight. But through a series of poor diplomatic choices and a small but powerful number of Generals in Berlin manipulating events, men from Wallsend heeded the call.
No one can comprehend the realities of war until its stench lingers in the nostrils and mind, tarnishing whatever semblance of innocent conscience that once existed. Whatever the rationale that caused William Campbell to sign his name to the AIF, he soon found himself huddled on the HMAT Benalla, bound for England and to war.
First Movement: A road where there was once a trench
By the time I was 23 years of age I had long finished university and was now working a job. It was not a career move but I was grateful for the opportunity to find employment and earn an income. I married the girl whom I fell in love with while I was at high school. To me, she is the Juliet of dreams, with a brightness that would shame the stars, “as daylight doth a lamp”. We were now living comfortably in the inner Melbourne suburb of Hawthorn East and thoroughly enjoying those first months of life together. We were also making plans to move to London later that year, where I was to study and Susan to work at a local hospital.
At the age when we were bringing our new life over to England, William Campbell was leaving his behind. Our journey was a 23 hour comfortable flight with entertainment, cushioned seating, and with drinks and food available to us at the press of a button. His was to be a two month sea voyage filled with the monotonous daily routine of drills, boredom, and a bucket at hand. As his Battalion sailed around the Horn of Africa, the realities of war were now firmly realised back in Australia. The Gallipoli campaign had ended in disaster, with thousands of Australian men killed and many thousands more horrifically injured. The surviving Anzacs had already reached England and were preparing to embark for France, to places they had never heard of, let alone pronounce: Fromelles and Pozières. Their role would be to support the British who were bleeding red along a river called the Somme. More Australians would be killed in these opening two engagements in France than who died during the entire nine month campaign in the Dardenelles.
The 3rd Division was the final of five AIF Divisions to reach France, following months of relentless training on Salisbury Plain in accord with their commanding officer, General John Monash. During the Gallipoli campaign, Monash had risen in rank, noticed for his brilliant organisational and tactical abilities. He carried his learned skills to the training ground, ensuring that his men would be thoroughly equipped for the art of trench warfare in Europe. Indeed, his potency for making war would create a name of renown throughout Australia. Statues, a university, a freeway, and an entire region of Melbourne are all named in his honour.
“You are about to embark for France in order to take your place by the side of our Australian kinsman who in Gallipoli and France by their valor have made Australia famous throughout the world.
In the name of our Commonwealth I call upon every one of you to resolve that in the task that lies ahead you will endeavor to display the highest qualities of self-sacrifice, discipline, devotion to duty and self-restraint under all temptations; in order that the reputation you may earn may rank you second to none.
You have undergone training in the arts of modern fighting and in the conduct of disciplined soldiery. Remember to apply everything that you have learned at all times and in all places; for on the manner in which you do this you will be judged.
While your future renown will rest chiefly on your fighting qualities, your courage in the face of the enemy, and your perseverance under hardships, it will depend also on your soldierly behaviour, whether on or off duty, your prompt obedience, your respect for military superiors, your smartness of appearance and bearing, and, particularly your regard for the welfare and property of the woman and children of France whose men-folk are away from their homes helping us to fight our common enemy.
Keep in mind the crimes of that enemy against our Empire, our Allies, and humanity, and be determined, now that the opportunity for which you have waited so long has come at last, to work and to fight with all the strength and all the skill of which you are capable.
My Great Grandfather disembarked at the French port of La Havre, along with near 1000 men who made up the 35th Battalion. La Havre was made famous by Henry V and his eventual march to Agincourt some six hundred years earlier. The port town had not long been painted into posterity by Monet and the impressionists. It was transportation through time, from Caesar to Napoleon. Even the sounds of Debussy’s La Mer which had only been composed ten years earlier could almost be heard amidst the salty air along the coast. From La Havre, they boarded a train through Normandy and into the region of Picardy until they reached the commune of Armentières, where they were billeted, before marching the final miles through the town of Houplines. They entered the trenches for the first time on November 26th, 1916. Today, Houplines is home to 7000 residents, smaller than Armentières which is only 2kms to south and has a population of 25,000. In 1916 few residents remained in these towns because their homes no longer existed. Perhaps it would be more accurate to describe Houplines as a former town, for it was little more than a demolition site. I recently walked past a city block in Melbourne where a once tall building had stood. Workmen had dismantled her before heavy machinery sent her walls crashing to the concrete path below, leaving behind tangled steel and broken brick and concrete and shards of glass. Think of an entire town experiencing this trauma and without the carefully timed precision of workmen who are looking out for public safety. The only people crazy enough to travel through Houplines or to shelter inside its cellars were troops moving between the front line and support trenches.
We pulled over the car at the intersection where Rocade de la Lys meets Rue Roger Salengro. On one side of the road is a school. On the opposite side is a Commonwealth War cemetery where the bodies of 466 servicemen were reinterred at the end of the war. Facing east and across the Rocade de la Lys are flat open fields. It is here that the front trenches once ran parallel to the road, and just beyond them, the German lines.
It is an unimpressive battlefield. Other than the cemetery, there are no signs of World War, no markers or remains. I have trekked across other battlefields which befit the place of military struggle as if such a thing were possible. Their topographical features or an uncommon and almost haunting atmosphere at least give these places the appearance of importance, a site worthy for combat. Culloden Moor, Bannockburn, Waterloo, Gettysburg, and even the nearby Mont Cassel, suggest a natural reason for the struggles that have been witnessed onsite. But here at Houplines there are no standout features, no heights to capture, no major city to defend, no major road to protect. It is a small village looking across depressed farmland.
The area also holds a modern touch of the absurd. A little more than 1km to the northeast of this former death trap is a small shop with the ironic name, “Happy Corner”. This store is adjacent to a family campsite which sits in the middle of what was formerly the German front line. This was no area for camping and playing, but a desolate wasteland where no man dared to move. Don’t misunderstand, this was not the scene of a major engagement during 1914-18, but as was the case in many sectors of the Western Front, there was still constant fear with the daily reminder of death on account of a ‘soft’ barrage or sniper’s rifle.
This stretch of trenches was referred to as a nursery sector in December 1916. Houplines was about as safe a place as anyone could find along the Western Front. Men died. Men were wounded. Men grew weary, sick and caught disease, and yet only at a fraction of the cost that was endured in the war’s hot spots. This was where soldiers would learn to dig, repair scaffolds and replace broken barbed wire, and be schooled at observing enemy positions without getting shot. This was a place where toddler soldiers first heard the ignominious sound of shell fire, the smell of decaying flesh, and taught to bear with that possessive friend, fear.
The days spent by William Campbell along this front were cold and uncertain. The blackened filth of the Newcastle coal mines now seemed like a heavenly paradise compared with trench life. The worse part of it wasn’t the sight of endless lines of barbed wire or the makeshift latrines, but the unavoidable thick grey mud that sapped every man’s energy as they pulled their mates, their equipment, and themselves along the line, one yard at a time.
It wasn’t raining on the day we visited the area. The ground was however soft and wet, and any foot of earth that had been even slightly churned had turned into that dreadful thick clag.
Mud. The mud. The landscape may be unimpressive, even underwhelming, but one feature sticks with you, the mud. The endless porridge muck that sucked your boots into the earth. Statue like figures would stand, readied to be shot at by a sniper, not by choice, but forced into the posture by the thick claggy mire at their feet. The fate was worse still for those unfortunate wretches who fell into shell holes, too exhausted to lift their wretched bodies out of the mud. This wasn’t the kind of mud found on a wet July Saturday morning when we played football as kids; that was fun and we were as excited to cover our bodies in the mud as we were to win the game. This mud was different, both in volume and curse. It would seep its way into equipment, clogging rifles, rotting uniforms, and draining the fittest of their energy. And one couldn’t leave the mud behind after a few short hours, to enjoy a hot shower and put on clean clothes while the soiled were washed clean by Mum. The mud experienced in this sector during the winter of 1916 was as notorious as the more famed mud in the later slaughterhouse of Passchendaele.
What were those trenches except open graves, occupied by humans hanging on to their humanity? Mud and barbed wire. Mud mingled with blood. Mud churned with the flesh of dead men. I once caught a squid while fishing. As I grabbed hold of this sea creature to take out the hook, its tentacles wrapped around my right hand, declining to let go in fear of life. The mud reminded me of that squid, obstinate and refusing to relinquish anything that touched it.
The days in the nursery didn’t last forever, because boy soldiers grow into men. Those weeks spent in the trenches hardened men to the realities of mud and cold, to the noise of mortars and the sight of human flesh being torn apart. This was a season of learning and maturing, for in June 1917 they were about to engage in one of the war’s great battles.
Second Movement: The girl with the lilac hat
Walking along a path deep inside Plugstreet Wood was a young girl wearing a lilac hat. The pink woollen beanie with pom pom bobbed about as she danced happily down the stony footpath.
The colours of the woodland had drained away with the coming of winter. The trees had long shed their leaves and been absorbed into the soggy earth beneath. Elms, oaks, and maples stood tall with naked branches stretching across the grey clouded sky. Everything was a shade of grey: the ground, the trees, and the light splintering through the overcast heavens above. Even the grass that lay across the forest floor appeared grey-like, such was the underlay of neutral tones covering the canvas in front. The single note of contrast was the gleeful lilac beanie worn by my daughter who ran and skipped as though Plugstreet was a place of fun and laughter.
Other than the soft thud of her sneakers landing on the final vestiges of the leaves that had fallen to the earth, the only sound that could be discerned was the distant singing of a bird. There were no cars driving past with engines interrupting the quiet and no tourists rushing about with cameras and loud voices. Despite the cold on that December afternoon, the woodland walk was pleasant enough. It was nature at rest, featuring a young and innocent girl enjoying her freedom on its stage.
Ploegsteert Wood is only a short drive north of Houplines, known famously among the British and Commonwealth forces as Plugstreet. Plugstreet was the site of vicious fighting throughout the war. It was occupied by the German army for a short time in 1914, while the Schlieffen plan was in full force, and again in 1918 for a few days during the Spring Offensive. Otherwise, Plugstreet was just that, woodland with a road that plugged an otherwise gap in the Allied lines. Winston Churchill was stationed there during his 100 day post-Dardenelles detention in the trenches. Adolf Hitler was positioned only ten miles to the South East, where he would face the Australian troops of the 5th Division at the butchery called Fromelles. While such historical details are of interest, especially to those standing on the precipice of 1940 and looking to the past, contemplating the what if’s of history, we were visiting Plugstreet because of events that took place before the dawn of the great battle of Messines on July 7th, 1917.
Today, remnants of battle can be uncovered in Plugstreet, hidden among trees and lying beneath the soil. The bombardment leading up to the morning of July 7th is believed to have reached 2.5 million shells. Besides, millions more bombs and high explosives were served to ace throughout the war by both armies. The astonishing thing is that the land today is not nearly as disfigured as one might expect. There are unnatural discoveries to be seen, covered with moss and vines are slabs of concrete and mounds of dirt behind which lay curved geographical pimples where once a trench snaked its way through to the front lines. The passing of time has however enabled life to return.
One hundred and two years before a girl in her blue coat and wearing her winter’s hat entered the wood, thousands of men sat waiting; waiting all night, trying to sleep…impossible to sleep. Perhaps they leaned against the trunk of an Elm at an anxious rest. Some clenching their weapons and others distracting themselves by giving further attention to their already clean and ready Enfield rifle. One can imagine tiny huddles of men playing cards, a few offering nervous laughter while others waited silently, wondering. That night was warmer than the day we visited for it was the middle of summer. The sun went to sleep late that night and its warmth endured on the grass beneath. As midnight passed and troops began marshalling into their units, readying for the two mile march into no man’s land, there was a mass interruption. The same trees which surrounded my daughter and me on that winter’s day witnessed on that July night the screams of men writhing in agony. Hundreds of gas shells had been fired from behind the German lines.
It is not known whether the Germans were aware of the imminent battle that night. Had spotters from the air taken note of the heavy buildup of troops between Ypres and St Yvon? Did a growing volume of noise from trucks and clamouring men raise alarm three miles away? Was this surprise a calculated military strategy to dampen the forthcoming assault or a spontaneous eruption of horror designed to remind the enemy of their power to produce death? Whatever the chain of events that led to the bombardment, within minutes 500 men and officers of the 3rd Division were being stretchered, carried and led from Plugstreet Wood: the dead, the dying, and hundreds suffering the most grotesque of internal injuries.
I have read that the effect on the sensors is different to ‘normal’ exploding shells for there is no boom and crash but the almost comical sounding ‘plop’ as these canisters landed on the grass and released their toxins into the air. It wasn’t burning shrapnel that would kill you but the inhaled gas which would melt your body from the inside out. What a horrible way to die. The Division did not, however, waver from the task at hand. Wearing their facial apparatuses impaired vision and sense of direction, causing battalions to lose order and direction for a short while, but soon enough they were back on track, heading toward the assigned starting off points.
One young lieutenant in Monash’s Division spoke of the gas attack,
“Have to wear box respirators. The remainder of the march…was one long drawn-out hell.
The night was fairly dark, one’s gas mask glasses were continually becoming forged with perspiration, one tripped over obstacles – barded wire and groaning men”.
The Australian war reporter, Charles Bean was in the vicinity that night. He was approaching the wood when he was met with the smell of gas, “Pretty strong…we put our helmet nozzles in mouths…gas shells began to fall fast – pot, pot, pot all around…trenches were pretty well steeped in gas”.
William Campbell escaped the gas. Presumably, he was quick to grab his gas mask and protect his face and lungs. Despite appearing like a prop from a sci-fi movie, the gas mask saved lives. Fixed on survival and contemplating the battle that he was about to enter, this once young Australian soldier could not have imagined that one day his Great Great Granddaughter would venture into the very same wood, without fear of violence or death, but with an innocent and joyful demeanour, enjoying the sights around her. Would he have smiled, if he knew? Would he have been glad to know that one day his own Great Great Granddaughter would follow the same path he took, yet under very different circumstances? Could the jarring juxtaposition even be contemplated? Or would fear and the gutting sense of dread not allow room for such exquisite imagination for the future?
Third Movement: Puddles of water
A satellite image of the region between Ypres and Houplines reveals dozens of pools of water, splatted randomly across the landscape. Some stand out as large and round, while others are small in circumference. Perhaps they are not so arbitrary, but exist through design, like the sporadic appearance of blue paint dripped onto the canvas by the skilled hand of Jackson Pollock. While it is impossible to know with certainty from a map, the shaping of at least some of these watermarks suggests unnatural origins.
As one drives or walks about the area, on the ground these watering holes look innocent enough: a pond for fishing perhaps or for catching eel, a watering hole for livestock, or an enviable puddle where children can’t but help attempt to leap over or to stamp their feet inside. Who doesn’t enjoy splashing water high into the air and trying to wet friends passing by? The idea of a hidden pond surrounded by tall grass and oak trees, knowing that unlike Australia there are no snakes or crocodiles or other guests waiting to bite or eat us, is an opportunity too tranquil to miss; either to dive into the waters or simply to lay down by the water’s edge and lap up the beautiful scenery.
“The Lord is my shepherd, I lack nothing.
He makes me lie down in green pastures,
he leads me beside quiet waters,
he refreshes my soul.”
These water holes may well be idyllic places today, but they are not meadows and woodlands for holidaymakers or a romantic afternoon out of town. These puddles were made by man shelling hell into fellow man. The ponds are not habitats for fish but buried beneath are the skeletal remains of thousands of human beings, whose bodies were smashed and often disintegrated by mines laid deep under German trenches. These are not quiet waters, but the “valley of the shadow of death.”
During our visit to the area, we pulled over the car and climbed a small embankment to view the Ultimo Crater, one of 19 mines that were detonated at 3:10am on July 7th, 1917. These explosions signalled a massive attack on the German lines and with the deadly intent of killing any life living above or below ground. The mines were so successful (if success is a suitable word to describe the ensuing carnage) that concrete bunkers were hurled into the sky and upended, and the few surviving Germans paralysed by shock. Imagine a company of men resting, sleeping, inside their bunkers and with sentries alert outside, when without warning and within a millisecond the earth erupts with such force that thousands of tonnes of soil lurches tens of metres into the air and flesh and bone is pulverised. One instant there is mass life, and the next, nothing remains. Eyewitnesses described the sight as “pillars of fire”. Not one, but nineteen gigantic fireballs illuminating the ground in front. The force of these explosions was so immense that buildings in London shook and scientists in Lille believed that France had been struck by an earthquake. It was the largest human made noise ever created, until Hiroshima in 1945.
The British Major General, Charles Harrington, had spoken with reporters on the day before the attack and alerted them to this monument of human striving,” Gentlemen, I do not know whether we shall change history tomorrow,” he said. “But we shall certainly alter the geography.”
Indeed, a century later the ground remains disfigured by these acts of human violence. Some of the mines have been covered and returned to farmland, while others are permanent fixtures in the landscape. Alongside the nineteen craters are many more holes in the ground, smaller in diameter, and splattered about like a golf course made for Thracian Gigantes. No one knows how many soldiers were injured, lamed, and killed in the now quiet sector of the Western Front. Historical records reveal that the majority of casualties came from artillery fire, rather than by machine gun, rifle or bayonet. It is a tragedy of warfare that we can step in ignorance of where once lay the body of a fellow human, fighting to preserve a way of life that today we enjoy. Children may splash and jump, and animals lap at the water’s edge; beauty for horror, agony exchanged with fun.
There are also holes that lay under the ground. A subterranean war was waged as miners were recruited to dig miles of tunnels, deep beneath no man’s land and under key enemy positions. Men died as scaffolding collapsed and under falling earth or through flash flooding from the high water table across the land, and there was the occasional brief and brutal encounter when opposing tunnels ran into each other and men fought it out with spades and knives. Of the mines that were prepared for that July morning, six were never detonated, as the front lines had altered in the months leading up to the battle. One of these exploded in 1995 during a storm when lightning struck an electricity pylon that had been built over the site of one of the birdcage mines, unbeknown to workers. It is a reminder that the terrible war has not yet finished is work.
It is the paradox of the worldly situation. There is intense quiet today where ears once bled from the megaphonic reverberation of high explosives. Today there is an understated calm where one century ago there was fear, anxiety, and dread. Does time cover these experiences? Can a farmer’s hoe or decades of new woodland growth cast aside the bloody mess of war? Is time passing suffice to forget and to move on? Or should the scars remain until the end of time, as long forgotten and hidden memories to be retraced only by a few?
Fourth Movement: A lonely cemetery
The cello is an instrument for loners. One might immediately retort, what about the orchestra or a chamber group? While this is true, such arrangements are corollary to the cello’s design. It is the scene for a single chair, room for one, and with a sound of solitude, voice for the forlorn. A dark timbre emerges as the bow leans across the strings and fingers move over the bridge, with gentle yet earnest intent. The resonance that rings from the wooden frame is beautiful as it is haunting. It is as deep and clarion as a chamber inside a cavern. There is a ghost like quality, an individual lost in a wood, yearning to find solace, and striving through the melodic line to find peace and resolution.
Surrounded by the trees, almost hidden by its isolated corner in Plugstreet Wood is one of the smallest cemeteries of the entire Western Front. It is without grandeur and fame. There are no broad driveways leading up to the cemetery nor any gigantic monuments that can be seen at a distance. The cemetery is typically meticulously kept, grass cut with precision around each marble marker. Few people however ever visit the Toronto Avenue Cemetery for it is tucked away and out of sight. The cemetery has only one entrance, and that is at the end of a single dirt track that winds its way around the wood. It is too narrow for a vehicle; only walkers stumble across this garden of death, either by accident or because they are in search of relatives who are among the dead named by the graves.
Toronto Avenue Cemetery is the site for seventy-six known graves of soldiers from the Great War. All seventy-six were members of the AIF who fought and died in June 1917 during the Battle of Messines. Among the fallen are several members of the 35th Battalion. The sight of these graves drag history out of the distant past and into an eerie present. These tombstones name men who fought alongside William Campbell, and perhaps even knew him. He had advanced across no man’s land with them on June 7th 1917 towards enemy positions, to the tune of screaming shells and the rhythm of German machine guns. They had run together, walked together, ducked and covered, weaved and dodged and then cut down the enemy with rifle and bayonet. They pushed Germans regiments into retreat while hundreds more laid down their arms and surrendered. Yet despite the full exertion of human effort, mates and comrades fell aside, to lay dead or dying in the churned up ground in front of the Messines ridgeline.
Their dying cries harmonised with the cacophony of war: screams, groans, a final sigh. But in the rush of the assault could anyone single out this sound? Could a mate pause his advance to bend over and acknowledge the dying utterances of his friend? How many simply fell, shot through the head or blown apart, offered no chance to farewell this world? Death is a lonely course. Whether a friend’s hand is there, present and ready, or no one notices the moment of your passing, the entry into Hades is solo.
Today, laying under Flanders soil and beneath those famous trees of Plugstreet, are the remains of human beings killed by the music of war. On their tombstone is inscribed their serial number, rank, name, battalion and date of death. We read their names, unaware of their final acts, words, or thoughts.
We might say of these diggers that they are today saluted by grateful Australians and French alike. Certainly, their names are forever written in stone but do we know them? Do we recognise their faces? To most Australians, they are long forgotten, except for this secluded inscription, plus any that can be found on one of the thousands of war memorials located in Australia’s suburbs and towns. How many of those who fought can we recall today by name? The word Messines is remembered because of the magnitude of the 19 mines which exploded that July day and for General Monash who orchestrated this first Allied Victory of the First World War, but otherwise we recognise very few of all the thousands who combined to create this feat of human gore and achievement.
To the naturalist, immortalising the dead is a paradox of terms. The dead remain dead, all that they were is carried with them into Sheol. As our bodily remains are consumed by the earth, digested by worms and feasted upon by bacteria and all manner of microorganisms, do we cease to exist? Does all but a disconnected name survive? Do the dead survive in any meaningful way other than as a tombstone? Or perhaps remain only in a photograph or signed letter that is now encased in glass in a war museum or all but forgotten in a desk drawer with other paraphernalia of previous familial generations?
Posterity sucks, except for those for whom through personal intelligence, strength, or luck, are counted among history’s famed or infamous. Not that men joined the AIF for the prospect of historical acclaim, well, this was an unlikely reason for the majority who enlisted. Accomplishment for most of us has little to do with gaining national recognition and much to do with familial embrace and personal realisation. We fight for personal satisfaction, to prove ourselves worthy of bravery. We fight to protect, out of moral duty and sometimes out of love for our brother.
Whether in obscurity or in Homeric glory, the singularity of death is a common ailment. That is not to say that the purpose of death or the life once lived are irrelevant details; such things matter, for without them we lose grasp of meaning. Yet, in death all are equal. No matter their army, rank, or age, the ground does not differentiate. Whether their deeds were noted in dispatch or went unnoticed, whether receiving the unenviable award of the posthumous recitation or later dying in bed at an elderly age, there is no hierarchy in the grave.
Did the dying peer momentarily into the future and say, people, will remember my actions on this day? Did it cross their minds that their name would be etched into the annals of war, as though achieving a participation award? Or did they consider the possibility of life beyond the grave? Hopeful. Prayerful. Did their families back home upon hearing the impossible news, join the chorus in hoping, praying?
“I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades.” (Revelation 1:18)
Fifth Movement: Christmas again
We spent Christmas in Lille, warm and well fed. We roasted a duck…make that two ducks, with an accompaniment of roasted vegetables and gravy, and finished off with a traditional French Christmas log, filled with chocolate, raspberries, and cream (make that two logs!). With the element of surprise that cold and wet bring to a winter’s day, the weather in northern France wasn’t enticing anyone outdoors on Christmas morn. We did venture for a short walk around local parkland, but otherwise, we enjoyed the interior of a comfortable French home, situated one street behind the home where Charles de Gaulle was born. Only twenty km to the west, although 102 years earlier, my Great Grandfather experienced a very different Christmas.
His Christmas in 1916 was without the warmth of indoors and the sumptuous meal that we ate. At best, his company received the welcome, “you are relieved from the front line” and could spend the day under shelter in the rubble that was then Houplines, eating tinned food and perhaps a bottle of some kind of alcohol to warm their bodies and spirits. The months passed, and soon it was summer 1917. It was during one June morning that William Campbell revisited one of the most famous Christmases of all. Two years earlier in 1914, the war had begun with the aggression of Titans in a boxing ring. The first round was swiftly won by the Germans as they launched their long awaited strategic plan, known as the Schlieffen plan. It however soon lost power due to toughening resistance and a string of mistakes in the machine that was the German military hierarchy. The opposing sides started to dig into the earth, and wait. The trench system quickly took shape, an engineering feat that weaved 1500kms from the North Sea to the French Alps. Armies too exhausted to fight another major engagement, took to small raids, sniping, hurling bombs, and more than anything, just trying to survive.
On that first Christmas Eve of the war, in 1914, something extraordinary occurred. There were thousands of witnesses but no one knows who went first and who was second. During the evening, along a line of trenches in the southern portion of the Ypres salient, the sound of “Stille Nacht”, floated across no man’s land.
Stille Nacht, heilige Nacht,
Alles schläft einsam wacht
Nur das traute hochheilige Paar.
Holder Knabe im lockigen Haar,
Schlaf in himmlischer Ruh!
Schlaf in himmlischer Ruh!
Something stirred in the hearts of the British soldiers; a commonality was uncovered, the Christmas story. Instead of gunfire, the troops exchanged Carols and each side applauded the other’s rendition. The British launched with The First Nowell, and the Germans replied with O Tannenbaum. Come morning with a heavy dew descending, no one planned a temporary truce, no orders came down the chain of command to celebrate the birth of the world’s Saviour. Someone or someones crept out of the trenches and greeted the enemy in the middle. Others soon joined on that bogged ground and soldiers began exchanging small gifts of cigarettes, chocolate and a little rum or cognac. A soccer ball was kicked onto the field, and one of the most memorable football matches ever played took place on Christmas Day between Germany and England. Of course, the final result remains hotly disputed, but for a few hours the war paused and foes became sportsmen, not killing but weaving a ball around opponents toward two goal posts that were stuck into the mud.
The field today doesn’t look much like a place for sport. Then again, neither did it in 1914. While the ground is soggy and uneven, in 1914 it was filled with shell holes, barbed wire, unexploded bombs, and human body parts. War is an ironic and awfully sardonic affair. “Silent night” hovered over a battlefield. The message of “peace on earth” found a temporary home on that violent soil of Flanders.
The unofficial Christmas armistice lasted for one day, although along some other sectors of the Front, troops were reluctant to fire their weapons for several days. It required officers to threaten their men with disciplinary action, should they not repent of fraternising with the enemy. A snippet of grace amid continual bloodletting. A single day of peace during four years of unspeakable suffering. But like the sudden clock alarm that arrests a serene night’s sleep, peace evaporated with the inevitable although probably reluctant, first shot fired.
This famous soccer pitch can be visited today, as we did two days before Christmas in 2018. Two markers note what took place on the field. One is located on the very edge of the ground, placed by the khaki chums, and across the road, UEFA unveiled a humble yet befitting memorial on the centenary of that game with a modest sculpture, and laying in front is a box filled with soccer balls of all colours, although now fading with the seasons. Standing behind is a fir tree decorated for Christmas.
What makes this field pertinent for Campbell history is that this is where the 35th Battalion ascended on the morning of the battle of Messines. That morning when the whistles blew, it wasn’t to start a football match, but to announce the launch of an attack; what General Monash referred to as his Magnus Opus.
The three brigades (of which the 35th Battalion belonged to the 9th Brigade) of the 3rd Division streamed out of Plugstreet wood from the Northern Eastern corner along a three mile front, headed toward Messines ridge. There were no soccer balls being kicked along the field that day, only the deadly game of war. In the moments leading up to the shrilled whistle, the clamouring of bodies up ladders, rifles hitting the woodwork and bayonets knocking tin helmets, and the roar of 800 voices crying war chants and inaudible yells of enthusiasm and also fear, it is often said that there was a resigned silence as men said a final prayer, finished a hurried letter back home or clasped their head in their hands to contemplate the unknown. There was little time for quiet in the moments before battle, for they had hurried to the launching places on the wood’s edge. Then the blasts of the mines had been so immense that even the Allies looked on with terror at the sight.
William Campbell was one of thousands who trod the same ground where the Christmas truce had been made. How different were the circumstances of that day. I guess war is like a team sport in some ways. A captain is leading his team, there are strategists sitting safely away from the pitch, and medics waiting to be called upon. William Campbell was a member of the team. It is a good thing that today we resign ourselves to being bloodied on sporting fields, for the real thing is far too terrible. Imagine fielding 11 players and only 5 returning at the end of the day. Imagine a footy team sending out their best 18 and leaving 10 on the ground, their bodies contorted, limbs blown apart.
The battle would live up to the name given by Monash, for it was the first major victory for the British in the First World War. After two years of war, and with millions of casualties already suffered, they achieved a strategic success, and with the Aussies at the vanguard. Germany had won the first two sets of the match, and now the British had won their first set. There was however a very long way to go before anyone would be declared the victor.
Messines was a famous victory, and my Great Grandfather was part of it. We know the path he trod but we have no record of his precise involvement. We cannot be sure how he reacted to the day’s closure. Was it triumph and joy? Was it desperate tiredness and relief? Standing on this soil a century later I asked myself a hundred questions, trying to catch a moment of what he may have felt while knowing that the task is an impossible one. There is peculiar familiarity in the foreign place, knowing that you are a descendant of a soldier who once fought and bled on that soil. One thing was certain, I felt pride. This is perhaps anathema for many today, but I am not ashamed to know that he may have levelled his rifle at another human being and perhaps pulled the trigger. It is not naive hubris or a pro-war posture but satisfaction knowing that he participated in this moment of history, despite the extreme terror and danger, doing his duty.
This Flanders field speaks of the peace that we too readily assume today. It came at great cost. Is there ever peace without blood? War may be unjust, but so also is the enslavement of people to totalitarian ideologue and dehumanising ethnic minorities and robbing the poor and rich alike. It was choosing between Scylla and Charybdis, an Odyssean conundrum that was far from mythical.
Peace, even with the strongest of intent, eludes many generations. And when war is avoided between States there is often conflict within a bordered land. In addition, there is the proliferation of all manner of domestic disputes, harms, and abuses, inflicted by neighbour upon neighbour and family member on family. Ego is an obstinate creature, and when accompanied by economic prosperity, manpower, industrial strength, and opportunity, it has Nebuchadnezzar like power. The motivation for war is not always power, whether it is the power to protect or increase economic, political, or cultural influence. Most often war is about power, but sometimes the provocation is pure hate: the Armenian genocide, the mass slaughter of Jews, Gypsies and other racial minorities in 1937-45, ethnic cleansing in Rwanda, Bosnia, Northern Iraq, and countless places around the world both yesterday and today. Humanity is capable of extreme evil on a mass scale. What is the human response to such villainy? It is often the case that standing by and doing nothing will not end the obscene and damnable.
The history of the world is a violent one. Australia has participated in more wars over the past 120 years than almost any other nation on earth. Not only that, as a faithful ally, Australia has been faster to declare war than most other independent States, whether it be the two world wars, Vietnam, or Afghanistan. Australians found themselves at war for 26 years in the 20th Century, that is 1 year in every 4. In the 21st Century, the percentage is even higher, with our troops being involved in both Afghanistan and Iraq, making up almost the entirety of the 19 years that have so far completed their course.
We noticed screwpickets in some fields that we passed. The screwpicket was a German invention from later in the war, that made laying barb wire a more time efficient task. Local farmers have since taken these and used them to build their own fencing. I am reminded of the Biblical prophets who foretold a day when,
“He will teach us his ways,
so that we may walk in his paths.”
The law will go out from Zion,
the word of the Lord from Jerusalem.
He will judge between the nations
and will settle disputes for many peoples.
They will beat their swords into plowshares
and their spears into pruning hooks.
Nation will not take up sword against nation,
nor will they train for war anymore.”
Such a day looks to be a distant horizon, a desperately appealing vision that is currently beyond the grasp of the human condition. Let us not forget the inevitable shortcoming of that Christmas truce. The largest human made destructive noise that had ever been heard was only 18 months away, and its seed was about to be planted as miners were soon digging under the earth. Only the blind optimist believes that global conflict is a thing of the past. Did not the events of 1914-17 serve as a catalyst to the Russian Revolution and the rise of Communism? Did not the Great War create the political strife in much of Europe and especially Germany which seeded fascism and the rise of Nazism which birthed another world war even more bloody than the first? Did 1945 institute an era of global peace or what became known as the Cold war? This fridge like condition was ‘chilled’ alright, except for the tens of millions caught behind the Iron Curtain, and the millions who lived and died in China, Korea, and Vietnam. Today are we not reaping the judgements of previous mistakes and evils, and are we not making them anew and passing them onto our children? It is the very arrogance of human sufficiency and moral compassing that will, again and again, create monstrous bloodshed.
My Great Grandfather was one of a thousand who that day trod over the famed Christmas soccer ground. At the time, knowledge of that famous truce seemed irrelevant, even irreverent to the bloody task set before them. And yet, was this not the end goal, the match point to which the armies were leading? The final victory, not only of defeating a foe but instituting a new, longer and deeper peace. A century later, as my family and I overlooked this field of sport and battle, the question remains, when will this world be healed of its suffering and death and violent recourse? Who can heal the human heart, to wrench us free from such unworthy hate and replace this stone with flesh and spirit? A day without monuments and when memorials are no longer required to remind us for every thought of violence has permanently dissipated into the earth, never again to be taken up.
Movement 6 – Villers-Bretonneux
The first months of 1918 saw protests in Germany and even riots. The population had grown weary of the war and the hunger and destitution inflicted on the home front as a result of this never-ending conflict. The Austrians were also starving and bankruptcy was only a matter of weeks away. In the Middle East, the Turkish armies were in continual retreat, with British, Australian and New Zealand, and Arab armies winning victory after victory. Bulgaria was capitulating and would be the first of the Axis power to exit the war. Things were getting desperate, but the view among the Allied powers was not necessarily flying high with certainty. This war was a bout between a crocodile and a great white shark, with the constant thrashing of these muscular beasts churning the water, making visibility at times impossible.
In March 1918, Amiens became the target of Germany’s last ditch effort to win the war. The Kaiserschlacht (‘Kaisar’s battle’) was the plan of General Ludendorff, and it centred on smashing through the allied lines along the Somme river, capturing Amiens and beating the British into surrender. The tiniest of windows had opened following Russia’s withdrawal from the war to battle its own Revolution. This released 100,000s of troops from the Eastern Front, for use in France. There was though a suicidal urgency underpinning the offensive because the Germans were overall running out of manpower and equipment, and the Americans who had entered the war in 1917, were now beginning to pour into France in their 10,000s. If the Germans could win a decisive battle against the British, then just perhaps the French would also sue for peace and finally give the German people their long eluded victory.
Four operations together formed this last motion to push the Allies into capitulation. Each was given a code name: Michael, Georgette, Gneisenau, and Blücher-Yorck. Of these four attacks that were launched across France, the Michael offensive was the main thrust and it was aimed at Amiens. 65 German divisions accompanied by thousands of guns pushed forward with only 26 British Divisions standing in the way, including the Australian 3rd Division.
The offensive began on March 21st. On March 29th, German Divisions reached the outskirts of Villers-Bretonneux. Standing between Amiens and the German divisions was this small French commune. Villers-Bretonneux was the “most important town in the war at the time”. The 35th Battalion took up a place on the line, 2800 yards in length, replacing an entire British Division that had previously controlled the sector. Depending on the strength of a battalion and that of a Division, a Battalion would consist of somewhere between 10-20% of the men making a Division. Already, they were outnumbered by the approaching Germans, whose vanguard consisted of stormtroopers (Germany’s elite shock troops, as opposed to the dudes wearing white helmets and armour in Stars Wars!).
The 35th was to defend an area to the east of Villers-Bretonneux, adjacent to the rail line that runs through the town from Reims to Amiens. Like Houplines, the terrain in the immediate vicinity is unimpressive. There are no distinguishing features in the landscape to admire. The ground does however turn in the north. Only two kilometres in that direction are hills which then lean into fertile and marshy valleys along the Somme River. One of these vantage points saw significant fighting during the second battle of Villers-Bretonneux. Today there is an Australian war memorial on the heights, commemorating those dark days of April 1918. The Monash war museum is there and now open to the public and there is a Commonwealth cemetery on the grounds, which includes the graves of those from the 35th who died during those assaults. Back in the town, we drove through the centre which only takes a couple of minutes, for Villers-Bretonneux is a small French commune. We went over a small bridge on the town’s outskirts that cuts across the train tracks. Today there are buildings on one side, a manufacturer of Asphalt, but otherwise, we looked across to where the battle was fought and saw farming fields that were lying dormant for the winter. There really is nothing to see. Shortly afterwards we turned back, pulling up at a service station to refuel the car, and then stopping at an Auchan supermarket (a French version of our Woolworths and Coles) to buy some groceries. Our activity was quite surreal in its ordinariness. Sighting seeing, filling a petrol tank and buying food within metres of where my Great Grandfather was fighting for his life and the lives of the men around him. Unlike Houplines, this was a critical junction, upon which lay the outcome of the war.
Villers-Bretonneux could easily have become France’s Thermopylae, a few Spartans from Newcastle blocking the path of King Xerxes. Accordingly, the railway line served as the narrow gorge pass in northern Greece and the greens fields that teamed with thousands of charging grey figures were the coastal plains from which the mighty Persian army approached. The clamour of battle was not with spears, swords, and shields, and against Hoplite armour but with the roar of howitzers and guns. A single Lewis machine gun could fire 500-600 rounds per minute. Imagine five of these light and easily manoeuvrable guns sweeping a field in front of a position. How could a regiment dodge 3000 bullets per minute that were aimed at their legs and chests? Too often in that war oncoming troops did not survive this leaden hail. By this stage of the war, these light weapons only came into use when the barrage of the heavy guns hadn’t completed the task of killing and maiming. Following the cannon and then the machine gun, the very last gasp of defence was the rifle butt and the bayonet, which was to be used by the Aussies in their famed counter attack on Villers-Bretonneux later that month. This was a bloodied business.
As the wounded were carried from Villers-Bretonneux and toward the hospitals in and around Amiens, William Campbell moved forward. He was returning from a period in hospital himself, because of sickness. He had only been back in France for a few days before finding himself hurled into one of the most perilous moments of the war. There was little time to settle in and be reacquainted with his company or with the new surroundings that was Picardy. All available men were being rushed into the line in response to the growing emergency.
For the sake of historical accuracy and to somewhat blunt the vanity of some great storytelling traditions with their embellishments of the truth, I must note that William Campbell was not present for those pivotal days where the battle hung in the balance. He missed the initial and most ferocious of the attacks. Upon his return, he did find action, or rather it found him. I have no information to describe the ordeal of those days, but I do know that William Campbell only survived five days before being wounded in combat. In what is the finest statement on his war record, we read that he remained on duty despite his wounds.
During the course of the war, the 3rd Division suffered 6674 deaths, and over 24,000 wounded. As one attempts to assess the size of such human loss, these numbers do not account for all the other Australian Divisions. My Great Grandfather was but one among many.
Once again the imagination takes hold where history is silent. It is impossible to appreciate the sight of thousands of men teaming toward your position, intent on killing you and all the men around you. Consider the ferocity of armed men yelling war cries and profanities as they charged, with bombs hurtling overhead and a million pointed lead missiles searching for your body.
The day William Campbell entered the foray, Charles Bean also arrived. He said of the town,
“It was a shocking sight – every house seemed to have been hit”.
Was it courage or commitment to his brothers that caused my Great Grandfather to stand his ground despite his wounds? Was the fight so urgent that withdrawal could not be contemplated? Were his wounds not so serious that he could resist the temptation to fall back? By the end of the battle, the 3rd Division suffered 65% casualties, an enormous count, but Amiens was saved, and quite possibly the war. A few weeks later the Germans would drive forward for the final time and take the town, but only for a short few days because the Australians drove them back like a wild herd of buffalo in the outback, and thus blunted the Michael offensive for good.
Today, Villers-Bretonneux appears more dinky di than many parts of Australia. There are streets named after Melbourne and Victoria, restaurants with Aussie names and a gymnasium called the ‘Koala Club’. There is a school, L’Ecole Victoria, which has a sign displayed on the outside of its building, “Do not forget Australia”. The people of Villers have not forgotten the sacrifice made by so many young Australians in 1918. Their blood has mingled with the conscience and thanks of a town to this day. They have not derided the cost born to our nation in order to keep them free. Distance can sometimes veil our appreciation of such circumstances. We are often too removed from place and time to understand the significance of history’s moments. We throw stones at what we do not see nor comprehend. We toss around predictions based on assumptions and moral inclinations, not permitting the possibility that we are not omnipotent.
Despite all the wretched business of making battle, this was an astonishing time to be alive. Villers-Bretonneux was one of the great struggles of the war, upon which hung the future of Europe. This wrestling match of humankind took place in a part of the world dotted with medieval towns and picturesque villages, and the meandering Somme river with Poplars lining its bank is a beautiful sight. Manfred von Richthofen and his flying circus flew in the skies above, and the ‘Yanks were coming’. There is no glory in war and yet glory is uncovered. There is no good in war and yet good was done. Men showed the greatest love for fellow man. Men acquired skills and passed on knowledge that was gained. Millions of separate interactions and decisions were enacted out of consideration for others and entire movements were constructed to not only defeat a foe but to institute a better freedom and security for the nations of the world (at least for those on the victor’s side). Empires fell and totalitarian regimes crumbled. New nations rose out of shell holes, and greater universal principles articulated. But of course, like all things, humanity is skilled at ruining the good.
The Germans never reached Amiens, having been twice defeated by the Australians and British. By the end of April, the German machine was broken. The war would last another seven months, and 100,000s more would die, but at last with the spring of 1918 hope budded. Although, William Campbell’s future was looking anything but sanguine.
Movement 7 – Confutatis maledictis
“what is mankind that you are mindful of them,
human beings that you care for them?” (Psalm 8:4)
Amiens is a beautiful medieval city that follows a length of the Somme river, about 120kms south of Lille. Its impressive 13th Century Gothic cathedral dominates the skyline and can be seen 20kms away along with the eastern approach from Villers-Bretonneux. Even at a distance, this structure (which looks a little like a beached whale with a spire on top) is quite something to behold. We drove into the city at dusk, despite fading light the monumental cathedral stood proud, with the shadow descending upon her. Tradition has it that inside the Cathédrale Notre-Dame d’Amiens, the head of John the Baptist was placed, a trophy from the Crusades. In our visit, we didn’t uncover any bodiless heads or headless bodies. We did, however, sit outside on the floor of the Place Notre Dame, in the dark and cold, to watch a most spectacular light display. The crowds were distracted by the pantomime of another Christmas market; we were there to see a religion of lasers and lights. The kaleidoscopic choreography integrated the cathedral’s stone facade with astonishing colours and shapes that cascaded and floated, dissolved and emerged, creating an undefined journey. Just before the program finishes, the Cathedral appears like it’s been draped with Joseph’s technicolour dream coat, before turning an eerily blood red, with thousands of what to me looked like blood corpuscles running through a vein. Then again, perhaps I had the Great War on my mind.
Amiens was a strategic point in the war, not for its churches or canals, but for its railway. Capture Amiens and a major artery was cut off from the Allies, excising the British from the French, and blocking supply lines. It was also the route wounded soldiers took as they were sent to hospitals before finally being shipped to England, should they survive long enough. Monash commented on Amiens in the Spring of 1918, that it was “filled with refugees and war-torn, mud-splattered, excited and starved-looking troops of all kinds.” Like so many places we visited on the Western Front, there was a jarring disparity between what we saw and how these places appeared during the war.
William Campbell almost certainly passed through Amiens after he was wounded. He may not have known at the time, but his passage was not for return. This was his final journey through France. He wasn’t to die of his wounds, but perhaps something precarious was waiting. It is difficult to say, for what is worse, death or shame, to end in the grave or to be marked for life? It would be too awful to suggest the former, and yet shame is like an unwanted tattoo; no matter what you do to try and scrub away its memory, it is the regular reminder of yesterday, for all to see.
It is probably time to share some hard truths about William Campbell. All that I have written about his war experiences is true. He did spend time in the front line, he did fight at Messines and he did experience many of war’s horrors. He survived a gas attack and he was wounded in battle, but William Campbell’s war was not the making of movies or memoirs. Nor was his information (if it was known publicly) welcome at Anzac Day marches and drinks afterwards at the pub. The reality is, he spent less time at the front than many of the 35th who survived the war. Part of the reason was sickness. He was hospitalised with illness on several occasions, which resulted in him being separated from his company for weeks at a time. The problem wasn’t sickness but that he often (not always) followed his hospital stays with going AWOL. And it’s not as though his was a quick night away, his army record suggests more than that. I suspect, from the little I have discerned the historical records, that his disappearing acts were more than a wave of the celebrated Aussie larrikinism that made the diggers a face of humorous anti-authoritarianism during the war. One reason for this unamiable conclusion is the frequency of times in which William Campbell was absent without leave and the seriousness of the charges that were addressed on at least two of the occasions.
What caused him to act so carelessly? It is one thing to disappear for a night away out of desperation for quiet or distraction, but to make a decision that resulted in leaving your mates to fight without you? To be fair, he didn’t abandon his post when on the frontline, but he did, however, take advantage of the time when he was away from the front. And yet, how can one settle on a course that could mean abandoning your own? It is this knowledge that disappoints and etches a small scar on the name Campbell. Loyalty is a little spoken about virtue in today’s Western societies and yet building community is an impossible task without it. It is difficult to work, to play, and to fight without trust built into the web of relationships and without the belief that you are supported by and are supporting those around you. It is his lack of loyalty (as seems to be the case), that makes this realisation uncomfortable. Of course, I don’t know the reasons behind this habit. We are not privy to his state of mind. Was he a sickly figure who found army life more than he could cope with? Were his hiatuses a sign of youthful immaturity or thoughtless pursuits? Did fear overcome him? Did his own experiences of the front hit him for a psychological six? None of the evidence, as limited as it is, quite fits any of these scenarios. The unfortunate fact is that we simply do not know. Second-guessing other peoples motives is at the best of times like a blind man leading another blind man through the outback on a blind and legless camel. Therefore, one wants to offer a sympathetic note, at least recognising the possibility of an explanation.
Whatever the rationale that attempts to explain his actions, William Campbell was no Ajax or Achilles. He was awarded no bravery medals and never mentioned in despatches. It is a strange reminder that the determinator of immortality are those who record names, places and deeds. Our history books remember feats of bravery. Our war memorials recognise the dead although we don’t know with certainty how they all died. There is a certain reading in between the lines that is required. We have adopted Thucydides’ posture, “For the whole earth is the tomb of famous men; not only are they commemorated by columns and inscriptions in their own country, but in foreign lands there dwells also an unwritten memorial of them, graven not on stone but in the hearts of men. Make them your examples, and, esteeming courage to be freedom and freedom to be happiness, do not weigh too nicely the perils of war.”
His words are a truism, a noble yet simplistic memorial. Yet, without casting aspersions? on the memory of our war dead, did all fall valiantly or were some killed as they fled the field or as they cowered in a hole, hoping to escape harm? They are honoured and the very human circumstances of their deaths often looked over and forgotten. They died in the Great War, and for that, we give thanks and details that don’t follow the script are left alone. We can erase the uncomfortable facts of history, but it is rarely to our benefit. We are not required to applaud the past and neither is it necessary to refuse its pain and embarrassment. My Great Grandfather’s war record could be read through a sympathetic lens, but why should he be excused? The fact is that his absences had ramifications for the men in his company. He was not always with them when duty and mateship called. Where men lived together, served one another, and fought side by side as brothers, it is difficult to defend his conduct. War doesn’t offer the benefit of the doubt.
Not everyone is a hero. Not every failing is villainy. Some men, many men, most men are not as herculaic as self-belief would convince. Did William Campbell possess any degree of pluck or fortitude? With Messines and Villers-Bretonneux to his name, there must have been some resolve common to the average digger. Was he persuaded forward by the momentum of mates around him or by sheer determination to not let fear take him captive? Did he find in those moments the will to fight and move forward with reckless gallantry? Once again, we may ask but answers elude us..
“The bravest are surely those who have the clearest vision of what is before them, glory and danger alike, and yet notwithstanding, go out to meet it” (Thucydides).
Perhaps Thucydides is right, in fact, I’m sure he is., and Yet I doubt if he explains the totality of all acts of bravery. Yes, the First World War gave a million examples of such courage. It must also be said that sometimes it was innocent confidence that led men over the top, rather than guts or grit. When officers assured their men that a heavy bombardment had destroyed all enemy emplacements, soldiers naively believed the promise, until they were mowed down by machine gunfire. Bravery also makes use of different motivations: anger, love, frustration, the in-the-moment action spurred by desperation or by friendship, or the choice of following the perilous yet better of two unspeakable options. Of course, it is easy to theorise the array of possibilities from a warm and safe car driving toward Ypres in 2018.
My Great Grandfather missed Passchendaele in 1917 where his Battalion suffered 80% casualties. Only 90 men survived unscathed from the 509 who entered that battle. He also avoided the war’s final death struggles of Amiens, Albert, and Mont St. Quentin. His offences quite possibly saved his life, but not his reputation. Many years later he and his wife, and even a local return servicemen’s club would request to have his service medallions sent to him. Each time he was refused. “Automatically forfeited”was the official reply.
William Campbell returned to Australia in 1920, and like his war, details of his life are sketchy. I do know that he had a son born just before the war who saw active service in the Second World War. The son, James Campbell and his wife Mona had five children, the second eldest being my Dad.
Until a few years ago I never knew that my Great Grandfather fought in the First World War. I have since discovered that I had other ancestors who were involved, although their stories are yet to be uncovered. We do not choose our history, nor our ancestry or even our parents. We should accept the past, recognising that our understanding is partial though, acknowledging the good, the foolish, and the iniquitous.
The Biblical reference that I returned to again and again during this short visit to the Western Front, is from Psalm 8,
“What is mankind that you are mindful of them,
human beings that you care for them?”
Such inexplicable worth and wonder!. Consider Vermeer’s ‘girl with a pearl earring.’ It is a portrait of stunning beauty, and almost impossible to evaluate with the dollar. And yet, surely the woman herself is of greater value than the painting? Or consider that famous photograph of the young girl on the road in Vietnam, fleeing the napalm and her screaming from the burns on her body. It is one of the iconic images of the 20th Century and brought fame to Nick Ut who snapped this graphic photograph. Surely, that innocent girl is worthy of greater attention than this image? The point is that the care and price we attach to such famed pictures are at best an aid to telling the story of real human beings who are each of inestimable worth.
“You have made them a little lower than the angels
and crowned them with glory and honour.
You made them rulers over the works of your hands;
you put everything under their feet:
all flocks and herds,
and the animals of the wild,
the birds in the sky,
and the fish in the sea,
all that swim the paths of the seas.”
Such responsibility went asunder. In all creation, of all the billions and billions of creatures that fill the earth and swim in the oceans and caress the skies, we humans are rulers and carers, and we are also abusers. We are much like Tybalt and Romeo, two young men whose egos with a rush of rhetorical obstinacy led to an escalation of events.
Well, peace be with you, sir. Here comes my man.
But I’ll be hanged, sir, if he wear your livery
Marry, go before to field, he’ll be your follower;
Your worship, in that sense, may call him ‘man.’
Romeo, the hate I bear thee can afford
No better term than this: thou art a villain.
Tybalt, the reason that I have to love thee
Doth much excuse the appertaining rage
To such a greeting. Villain am I none.
Therefore farewell; I see thou knowest me not.
Boy, this shall not excuse the injuries
That thou hast done me. Therefore turn and draw.
I do protest, I never injured thee,
But love thee better than thou canst devise
Till thou shalt know the reason of my love.
And so, good Capulet — which name I tender
As dearly as my own — be satisfied.
O calm, dishonorable, vile submission!
Alla stoccata carries it away.”
The paradox of the human condition bewilders such inexplicable worth and wonder and yet constant and repeated reproach. The height of creative prodigy with the ability to love and show kindness, and yet in our DNA are traits that stick like the mud of Flanders, and which no degree of education or scientific treatment can excise. At the best of times, we contain and suppress such things, and in others, they explode into a public and violent confrontation. The First World War wasn’t human madness, it was calculated depravity. It was genius used in the employment of destruction. This was a betrayal of Divine duty. I am not suggesting that this war was fought without any degree of moral integrity, for should we not defend the vulnerable? When an emerging global war sends signals of intent to its neighbours, to what point must we remain on the sideline and permit bullying and harassment? At what juncture do allies speak up as a buttress for justice but do not support words with deeds? How much politicising is mere virtual signalling?
“War creates no absolutely new situation: it simply aggravates the permanent human situation so that we can no longer ignore it. Human life has always been lived on the edge of a precipice.” (C.S. Lewis)
As I consider the events surrounding William Campbell’s war, the temptation is to conclude that lessons have been learned and today we move forward with inevitable evolution. While the superficial has progressed enormously, that is with scientific, medical, and technological breakthroughs, and with cultures building bridges and better understanding differences. And yet, we mustn’t make the error in thinking that today we are somehow better suited to the task of humanity. This is an anthropological fallacy of cosmic repercussions. The bloodletting has not subsided, it’s just that we exercise our barbarity with clinical precision or behind closed doors. We continue to postulate and protect all manner of ignominious attitudes and actions, but these are often sanctioned by popular demand and therefore excused.
The world sees the doctrine of total depravity but cannot accept the veracity of this diagnosis because doing so would be leaving our children destitute, without hope for a better tomorrow. Surely wisdom causes us to look outside ourselves and beyond our institutions and authorities to find a cure that ails every past and future generation?
It does not take a prophet to understand that the world will once again serve as the canvas for a gigantic bloodstain. There will be wars and rumours of war. There will be small localised conflicts and globalisation will inevitably produce further large scale violence, perhaps outweighing the experiences of the first two world wars. We may see and even learn from the past, but we project a fools’ paradise when we envision the human capacity to finally overcome evil. Religion is often no better a repose than the honest diatribes of Nietzsche and his philosophical descendants. Religion, “in the name of God”, is often complicit with death making and at times it missing from the task of peacemaking, while other efforts are much like stacking sandbags against a flash flood.
Theologian Oliver O’ Donovan refers to the “nascent warrior culture” in the days of Israel, some fourteen Centuries before the coming of the Christ. This culture is no longer emerging but is now long tried and tested among the nations. Does war intrude upon peace? Perhaps it is more accurate to say that war is interrupted by periods of relative peace and at times by ugly appeasement. Soon enough another ideologue and another authority tests the socio-political temperature and attempts to scale the ethereal stairs of Babel.
The human predicament is perhaps a grotesque complement to the rising philosophical concerns of the late 19th Century. Karl Marx and Friedrich Nietzsche began dismantling the imago dei with new and devastating honesty. Far from discovering superior freedoms, they justified authoritarian systems of Government and the mass sterilisation of ‘lesser’ human beings. To strip humanity of its origins is to leave us destitute and blind, but admitting this truth demands an epistemic and moral humility that few are willing to accept. Nietzsche was right, at least as far as his logic is concerned, that “the masses blink and say ‘We are all equal – Man is but man, before God – we are equal.’ Before God! But now this God has died.” A contemporary of Nietsche, Anatole France retorted without regret,
“It is almost impossible systematically to constitute a natural moral law. Nature has no principles. She furnishes us with no reason to believe that human life is to be respected. Nature, in her indifference, makes no distinction between good and evil.”
If optimism seems out of place and if pessimism is a crushing and untenable alternative, where does the future lie? The lush green cemeteries of the Western Front with their gleaming white headstones convey a respectful and yet somewhat misleading definition of war. This halcyon scene covers over a land that was torn open and exposed the capacity of man to destroy. Perhaps, as a concession, the dead have received a quiet bed until the end of time, but the serenity of this sight mustn’t be misconstrued in any way to deify war or to minimise the sheer horror that befell so many. In part, we want to learn and so avoid repeating history, and yet history shouts to us a message that we don’t wish to accept.
There is an ancient wisdom that stands tall in the midst of time. There are words that demand closer inspection by those who are seeking to exegete the past and to consider an alternate tomorrow. Every step removed signals further hubris that we can ill afford, but epistemic humility and confession may well reorient toward the compass that offers peace instead of war, life instead of death, and love instead of hate.
“Why do the nations conspire
and the peoples plot in vain?
The kings of the earth rise up
and the rulers band together
against the Lord and against his anointed, saying,
“Let us break their chains
and throw off their shackles.”
The One enthroned in heaven laughs;
the Lord scoffs at them.
He rebukes them in his anger
and terrifies them in his wrath, saying,
“I have installed my king
on Zion, my holy mountain.”
I will proclaim the Lord’s decree:
He said to me, “You are my son;
today I have become your father.
and I will make the nations your inheritance,
the ends of the earth your possession.
You will break them with a rod of iron;
you will dash them to pieces like pottery.”
Therefore, you kings, be wise;
be warned, you rulers of the earth.
Serve the Lord with fear
and celebrate his rule with trembling.
Kiss his son, or he will be angry
and your way will lead to your destruction,
for his wrath can flare up in a moment.
Blessed are all who take refuge in him.
Carlyon, Les. The Great War, Pan Macmillan Australia, 2006.
France, Anatole. The Works of Anatole France in English: The crime of Sylvestre Bonnard, London: The Bodley Head, 1923.
Lewis, C.S. “Learning in War-Time”, in The Weight of Glory and Other Addresses, New York: Collier Books, 1980.
I admit it. I’m a bit of a fan of Christmas movies. It doesn’t fall as low Hallmark, but put on a classic Christmas show I’ll make the popcorn. As a kid and now with children of my own I love sitting down and watching the snowfall and a Christmas tune and trying to take in the smell of pine and fir trees through the tv screen.
Home Alone, the Grinch, and A Christmas Carol are perennial favourites in our house. Even a Harry Potter Christmas scene is enough to take me in.
At this time of year, everyone is churning out new seasonal Christmas movies. Among the most anticipated Christmas movies for 2021 is ‘A boy called Christmas’. The movie features a lineup of British actors including Maggie Smith, Jim Broadbent and Toby Jones.
I haven’t seen the movie yet, but the trailer certainly caught my attention. First of all, ‘A boy called Christmas’ has all the hallmarks of another half-decent, fun viewing, film for families. It has the right amount of snow and pretty lights and elves and Christmas jargon to draw us into the story being told.
But if the movie is anything like the messaging that’s promoted in the trailer, ‘A boy called Christmas’ deserves an eye roll the size of Hollywood.
Covered with enough sugar dusted on top to make it all sweet, the story projects a couple of myths about Christmas.
Before I dare follow the well-trodden path of the Grinch and criticise anything connected with Christmas, let’s keep in mind that this new version of the origins of Christmas is fantasy and fiction; the producers and writers aren’t pretending otherwise. Nevertheless, ‘A boy called Christmas’, reinforces (as truth) two myths that are perpetually bouncing around our culture today.
First of all, Maggie Smith’s character makes a claim as she tells a group of children the story of Christmas,
“Long ago nobody knew about Christmas. It started with a boy called Nicholas.”
Ummm….no. There was once a man named Nicholas. He lived in the 4th Century AD and served as a Christian Bishop in the city of Myra (located in what is today, Turkey). But Christmas didn’t start with him, nor was it about him. In fact, one can pretty much guarantee that Nicholas would be appalled by any suggestion that he invented Christmas.
The event that we know as Christmas today certainly started with a boy, but his name wasn’t Nicholas; it was Jesus.
It’s worthwhile separating the day on the calendar called Christmas and the original event it is honouring. By Christmas, I’m not referring to the public holiday or to December 25th, but to the event that changed the world and which the world has sought fit to mark with a celebration every year in December. In fact, while Christians have always believed and held onto the birth of Jesus as a crucial step in God’s plan of redemption, no one celebrated a day called Christmas for hundreds of years.
I realise the name kind of gives it away, but in case we’re unsure, Christmas has something to do with Christ. Indeed, it has everything to do with the Christ. Christ of course is the Greek noun for the Hebrew name, Messiah. It’s a title that denotes ruler and anointed King. Christ is God’s promised ruler who will receive a Kingdom that will never end, fade, or perish.
“The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.”
Then Jesus declared, “I, the one speaking to you—I am he.” (John 4:25—26)
“Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well.” (1 John 5:1)
This first faux pas from ‘A boy called Christmas’ is forgivable, in the same way, Narnia and Dr Seuss aren’t given to us as history or sacred writ, but please make sure our kids realise this is the case. It is this next line from the movie trailer (which presumably features as a motif) that is nothing short of inane. A young Nicholas is given this advice,
‘Things only exist if you really believe in them!’
What a stupid thing to say! Does gravity only work when we believe it exists? Is Mount Everest only real because it has been seen and climbed? Do I cease to exist because most people on the planet have never heard my name or seen my face?
The advice, as insipid as it is, is however true to form. The movie is mimicking the way we are now trained to think and make choices and choose beliefs today. In Western culture, truth is no longer truth. Truth is your truth. Truth is the set of ideas that you preference and want to hold onto for meaning and guidance in life. One of the startling consequences of this is that we now live in a post-science age. For example, biology no longer determines reality, what matters is how you feel inside. Whether the issue is vaccines or climate change or a host of important issues, the scientific task is often considered little more than an instrument used to promote various socio-political agendas.
In a similar fashion, history has succumbed to revisionist keyboards, where events are rewritten and retouched according to a priori commitments to identify politics and other prevalent social preferences.
Here’s my advice, don’t learn theology from Netflix. Don’t use Hollywood as a history book or as a manual for learning about God, or pretty much anything for that matter. I guess this advice is kind of obvious, and many of us not only agree but respond with a rather dull ‘duh’. However, perhaps we underestimate the extent to which movies and tv shows influence the way we think about issues and the way these mediums inform our understanding of history and world events.
Movies are successful, not only because of their entertainment value, but because of the ways they both mirror the culture and change the culture. Hollywood, Netflix and Stan each echo the clarion call from our academic institutions and leading social activists. They are today’s poets and preachers, both teaching and enticing us to adopt new ways of thinking and living. Movies are designed to recalibrate attitudes and even to normalise ideas that are not yet embraced by our neighbours.
The real story of Christmas exceeds Netflix’s best attempts. It is more powerful and stunning and dangerous and wonderful than the best of fantasy writers, except the Biblical story is true.
The birth of Jesus is not a fact of history because I choose to believe. I believe because the events are historical and because they speak of wonders that are too good to ignore.
The Bible (yes, that ancient book which is supposedly unreliable and bad for your health), says some pretty startling things about belief and what is true and the great existential dilemmas.
The Bible authors insist on recording history with accuracy. The Bible writers also provided an explanation for the meaning of these events. Historians do not doubt the birth of Jesus Christ, and historians do not deny that the Bible is the earliest and most reliable source for retelling the circumstances of His birth, and life, death, and resurrection. Of course, some of the details are astonishing, for example, the presence of angels and the virgin birth. But this is the point, amidst seemingly ordinary history, such as the birth of a child, there was something extraordinary taking place.
In 2014 (note: this was said before the pandemic), historian Dr John Dickson went on the front foot to expose the view that real historians doubt the historicity of Jesus’s birth. He said,
controversial enough to get media attention. They have just enough doctors, or doctors in training, among them to establish a kind of “plausible deniability.” But anyone who dips into the thousands of secular monographs and journal articles on the historical Jesus will quickly discover that mythicists are regarded by 99.9% of the scholarly community as complete “outliers,” the fringe of the fringe. And when mainstream scholars attempt to call their bluff, the mythicists, just like the anti-vaccinationists, cry “Conspiracy!”
Christianity isn’t true because we choose to believe. We believe in this Jesus Christ because he is proven true and we trust him with all life because he is demonstrably good and efficacious.
So yes, I’m looking forward to watching ‘A boy called Christmas’, but kids please don’t get your theology from Hollywood. Parents, it’s okay to let your children enjoy these Christmas movies, but take a moment and explain to them that these are fun but untrue stories, and the real story is better than any fiction.
I thank God that the advice given to Nicholas isn’t true. Think about it, what a burden to carry if truth and reality were dependent on my understanding and adherence. I thank God truth doesn’t come from within. Thank God truth doesn’t depend on me believing it to be so.
Christmas didn’t not with some boy named Nicholas, but with God sending his one and only son into the world. He didn’t hide away in a toy factory. He didn’t hand out bicycles, lego, dolls, X-boxes, and puppy dogs wrapped in colourful paper. He laid down his life for us. As the book of Romans testifies about the Christ,
“You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”
The incarnation (that is, God the Son becoming human) is inescapable. The imprint of Jesus coming not only remains at Christmas but is all around us today. As we follow this Jesus we gain the greatest gift that no Christmas tree can hold or no toy factory manufacture: Peace with God, the forgiveness of sin, and eternal life.
Another Australian cricket captain has been sent to the pavilion. Sandgate has been replaced with a sexting scandal. News reported this week that in 2017 Tim Paine sent lewd text messages to a female colleague. The following year Tim Paine took over Australia’s second most important job, following Steve Smith’s disgrace.
The reactions have been revealing. Almost everyone agrees that Tim Paine’s messages were wrong (in some sense), and certainly foolish. No doubt, this near-universal pronouncement is being made while many quietly put on an innocent face. The various criticisms of Paine and even the decision to stand down tell us something about sex and our culture: we no longer know what to think about sex.
One of the big questions concerns whether these text messages were mutually consensual or not. Some people are suggesting they were not, and it appears that the woman did make a complaint to Cricket Australia regarding what she says was an “unwelcome and unsolicited” photo of Paine’s genitalia.
Cricket Australia investigated the incidents back in 2018 and they exonerated Paine of any wrongdoing. Cricket Tasmania yesterday released a statement in which they state.
“The Cricket Tasmania Board reaffirmed its view that Paine should not have been put in a position where he felt the need to resign over an incident that was determined by an independent inquiry at the time to not be a breach of the code of conduct and was a consensual and private exchange that occurred between two mature adults and was not repeated.”
Obviously, I’m not privy to what really went on, and so I want to tread very carefully here and not allege what hasn’t been proven. Even if the messaging was consensual (as Cricket Tasmania have stated), we live at a time where women have found a voice and told us blokes that they are sick and tired of being used as sexual pawns rather than as human beings. Fair enough! Interestingly, what this tells us is that sex is more than consent. Mutual agreement isn’t adequate grounds for engaging in a sexual act, even where there is no physical contact. Tim Paine has stood down from the Captain’s role, not because he sent a woman (non) consensual pics of his privates, but for not treating a woman with the respect she deserves.
It’ll be no surprise that I think Tim Paine has done the wrong thing. Not only is there a question of consent, but why on earth did a married man think it was okay to send sexually explicit messages to a woman who is not his wife and who is also married? Paine’s wife is now having to relive the hurt caused by her husband. I suspect we all feel for her and instinctively know that she has been wronged by her husband.
But here lies the problem, these feelings of moral disgust and disappointment cut against the grain of our culture’s view of sex. Tim Paine isn’t guilty of breaking the rules of sex, he is guilty of following them.
It’s difficult enough to know all the rules for cricket, we certainly no longer understand the rules for sex. Indeed, the sexual revolution aimed at erasing all the rules, and so it shouldn’t us surprise that we find ourselves in this sea of ambiguity. We know there are boundaries. Even our instincts tell us that there is a moral line when it comes to sex but the problem is, for the last 60 years, that line has been repeatedly erased and redrawn, and even today the lines are only drawn in pencil.
Since the 1960s the culture has consciously derided traditional sexual ethics and has intentionally revised what we might describe as normative patterns for sexual behaviour. By law and belief, we decided that marriage is no longer intended for life. By inclination, medicine, and law, we determined that sex without babies is a moral right.
By way of an analogy, think of sex as a 4 legged chair. What we have done is effectively cut off 3 of the legs: covenant (marriage), telos/purpose (making babies), and fidelity. The only leg left standing is consent but that isn’t enough. As essential and nonnegotiable as consent is, it is not enough to sustain a healthy view of sex. To be sure, ethicists, activists and lawmakers are trying to fix the problem but the new sexual virtues are like match sticks; they can’t bear the weight that sex demands.
In his important book, The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to Sexual Revolution, Carl Trueman traces the rise of the expressive individual.
“The expressive individual is now the sexually expressive individual. And education and socialization are to be marked not by the cultivation of traditional sexual interdicts and taboos but rather by the abolition of such and the enabling of pansexual expression even among children. One might regard this change as obnoxious, but it reflects the logic of expressive individualism in the sexualized world that is the progeny of the consummation of the Marx-Freud nuptials. . .”
“While sex may be presented today as little more than a recreational activity, sexuality is presented as that which lies at the very heart of what it means to be an authentic person.”
Along with consent, the new pillars for sexuality today are expressive individualism, celebration, and affirmation. Not only is someone free to determine their own sexual preferences and practices, we are to celebrate their choices and we are to affirm their choices. Disproval and disagreement with another person’s sexuality and practice is paramount to the greatest sin we can commit. Celebration and affirmation are now so incumbent on sexual ethics that school children are required to wear purply ribbons and rainbow ribbons, and to write essays agreeing with all manner of queer theory. Workers are forced to become ‘allies’, that is, if they wish to keep their job. And even Churches can no longer hold conversations with people about sex and gender, for it is illegal (as of February 2022) and offences may result in a hefty fine and even imprisonment.
In today’s Australia, infidelity is praised. If a man decides to divorce his wife because he now feels that he is a woman, he (or she) will be lauded for courage. Consideration for the wife and children is lost in the praise for this self-discovery. Casual sex remains a moral good, affirmed by every second Netflix show and let’s not get started with all those hotted-up dating shows on television. Running parallel are ‘serious’ articles explaining the benefits of ‘open relationships’, as did the ABC recently. Then take a look at what our kids are learning with sex-ed curriculums in our schools, where experimentation and living out your inner desires are validated signs of authenticity. It was only two months ago that I attend a meeting where three officials from the Victorian Government explained without equivocation that no person’s sexuality was broken, and suggesting so is morally unacceptable. I wonder, what they would call sending graphic messages to someone who isn’t your spouse?
We’ve been told a lie about sex. All the promises of sexual liberation and the breaking of norms isn’t producing safer and better sex. It’s breeding confusion, hurt, and shame. Even if Cricket Australia absolved Tim Paine of wrongdoing, even Tim Paine knew that his actions were wrong, as his own messages to the woman indicated. What is it about sex that demands more than consent and notions of being true to oneself? Ironically, in the pursuit for self realisation, rather than finding freedom, we are slowly turning society into some neo-puritan culture, where signed consent forms must be filled out and where we must undergo strict training to learn how to use a pronoun, and where Governments see an increasing need for new laws to protect us around sex.
The story around Tim Paine not only concerns his moral failing, but also the sentence he has received. He has been forced to resign from the most prestigious job in Australia. But you see, how does this public shaming and judgment square with what is continually lauded on tv and taught in our HR programs?
In what was an inane attack on the Federal Government’s proposed Religious Discrimination Bill, David Marr (who without reading the Bill) wrote a piece where he suggested society is improving and freer because of the diminishing influence of Christianity.
“Shame is the business of these churches. Shame and forgiveness. But first there has to be shame….The problem for the business model of the churches isn’t freedom of belief but the dwindling of shame. Not so long ago, shame was everywhere and so were the churches.”
But of course, the testimony of recent years suggests that the opposite is true. Tim Paine is but one example of an extended list of people who face execution in the secular space because of their sexual actions. In our sexular age, guilt, shame, and humiliation for wrongful deeds or perceived wrongful deeds, often leads to the loss of reputation and work and the church has nothing to do with it. I can’t remember a time where our society has been so enraged and unforgiving.
The new sexual zeitgeist can’t deliver on what it promises. On the one hand, our culture is demanding the celebration of all manner of sexual ‘idiosyncrasies’ let’s call them (or ‘sin’ as the Bible describes them), and yet there is an expectation that our leaders and respectables will adhere to norms that longer exist according to our cultural preachers. The situation is as farcical as the French revolutionaries crying ‘equality’ while bloodying the guillotine on all who oppose them.
Not only does a Christian view of sex hold more common sense than we are probably prepared to acknowledge, but churches are fast becoming the few places left in society where forgiveness can be found. I understand that churches have lost their voice partly because of our own wrongdoing. We all know the horrendous stories of priests and parishioners who’ve perpetrated or hidden incalculable evil. They are guilty, not of living out Christian teaching on sex, but of breaking it in the most horrific ways. They are not most churches.
The very core of Christianity is not a message of moral virtue, but one of Divine mercy for sinners. At the heart of Christianity is God’s message of undeserved forgiveness and reconciliation. The Gospel of Mark records an incident where the nation’s leaders were appalled by Jesus’ interactions with people who had been cancelled,
“ When the teachers of the law who were Pharisees saw him eating with the sinners and tax collectors, they asked his disciples: “Why does he eat with tax collectors and sinners?”
On hearing this, Jesus said to them, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.”
Jesus’ words angered the cultural adjudicators of his day, and no doubt they will spiral people into fits of rage today. But the thing is, expressive individualism isn’t a road to freedom and happiness. Just like free-falling from a plane, it’s an amazing feeling for a while but at some point, you’re going to hit the ground.
After a 3 year DRS Review, Tim Paine has been given out. Even Tim Paine knew at the time he was doing the wrong, maybe not for breaking some code of conduct, but he failed to love his wife and he failed to respect the woman he was messaging. In a moment of honest evaluation, I suspect most of us know that we too should be given out. Whether that day comes sooner or later, our cancelling culture has little appetite for forgiveness and it’s hungry for shaming. Please remember, when that day comes for you, there is still one person where we turn, and his name is Jesus.
I’ve been asked by a number of pastors what Mentone‘s plan is for returning to church later this year. Our church elders recently put together a document and they’ve given me permission to share it here, in the hope that it may be of some value to others. I stress, it is important to read the entire document and not remove one statement from the context of others.
We have tried to convey the complexity of issues that lay before churches in Victoria. We are not suggesting that this is the only path forward for churches. We appreciate that churches will land on these issues in slightly different ways. This is Mentone Baptist’s direction and the theological framework that is underpinning our decisions. In light of the fact that the COVID-19 situation is fluid (and as we state in the document), some aspects of the plan may change in the event of new information and updates. We pray that the Lord grants ongoing wisdom and patience to the churches across our State as we navigate this difficult season.
Statement by the Elders of Mentone Baptist Church regarding the return to church and vaccines
We realise that the topic of vaccine mandates and church is a contentious issue, with strongly held opinions in the community and including among Christians. The Elders have sought advice, discussed at length, and prayed over our position. Here is what we think.
We outline 5 principles in this document which together serve to frame the position we are taking in relation to church and vaccines. As you will see, forming a view is not a matter of using one Bible verse or singling out one issue. Rather, there are multiple issues and many theological strands that together help us formulate the conclusions we have arrived at. Also, it is not the case that we prioritise one of these convictions over the others, but that we hold all 5 together.
We appreciate that each church will be required to carefully consider these issues and some may arrive at slightly different conclusions. We are not pretending that the subject is easy and neither are we claiming to have infallible insight. We are nonetheless persuaded that the direction we have settled on is wise and godly. We also understand that if the rules change we may need to reassess the decisions we have made. As men who love the Lord Jesus and uphold the authority of Scripture and are committed to the health and future of Mentone Baptist Church, we commit this plan to you.
1. We believe the in-person gathering of the church is essential
We believe that Church is an essential service, both for the spiritual and social wellbeing of Christians and for the spiritual and social health of society.
People are not disembodied beings. We are physical creatures who require physical presence and social interaction. We are also more than flesh and blood. We are mental and spiritual beings, who depend on more than food and sleep for life. It was Jesus who famously said in the Sermon on the Mount, “Is not life more than food, and the body more than clothes?”
Churches provide one of the few remaining places where people can meet and share the joys and sorrows of life, and where supportive relationships are created. Zoom, Youtube, and social media are a blessing but they are no substitute for real and personal meeting. Indeed, church by definition is the physical gathering of Christians, meeting to worship God and to encourage one another.
The Scriptures exhort believers to meet regularly and not to give up this practice,
“And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” (Hebrews 10:24-25).
Without diminishing the Biblical principle of in-person gathering, it is worth pointing out lessons from history. In times of plague and emergency, Churches were adaptable and took reasonable measures for the common good. For example, when the Spanish Flu struck North America in 1918, churches closed for several months. In the 16th Century, while there was little understanding about the way disease spread, Christian leaders including Martin Luther and John Calvin adapted their ministry practices during outbreaks of the plague.
In a letter Martin Luther wrote,
“Others sin on the right hand. They are much too rash and reckless, tempting God and disregarding everything which might counteract death and the plague. They disdain the use of medicines; they do not avoid places and persons infected by the plague, but lightheartedly make sport of it and wish to prove how independent they are. They say that it is God’s punishment; if he wants to protect them he can do so without medicines or our carefulness. This is not trusting God but tempting him. God has created medicines and provided us with intelligence to guard and take good care of the body so that we can live in good health.”
“If in the Old Testament God himself ordered lepers to be banished from the community and compelled to live outside the city to prevent contamination (Leviticus 13–14), we must do the same with this dangerous pestilence so that anyone who becomes infected will stay away from other persons, or allow himself to be taken away and given speedy help with medicine.”
Restraints on freedom to gather for public worship must be reasonable and temporary. We believe that current limitations on church gatherings qualify as reasonable and short term, although we are concerned about the increasing toll this is taking on peoples’ mental, social, and spiritual wellbeing. Subsequently, we accept there is an argument for reevaluating the current restrictions imposed on Melbournians. When we believe the Government is acting unfairly and unreasonably toward Churches, we will ask for correction.
2. We believe we have a duty of care toward others
“Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, 4 not looking to your own interests but each of you to the interests of the others.” (Philippians 2:3-4)
“Be careful, however, that the exercise of your rights does not become a stumbling block to the weak.” (1 Corinthians 8:9)
We want church to be safe for everyone and we want everyone to have opportunity to hear the Gospel and for all God’s people to gather as Church. Among these goals are competing tensions and we need wisdom for navigating these.
The Elders accept the broad consensus in the medical community that the COVID-19 vaccines are overwhelmingly safe and effective and we encourage people to be vaccinated. This is a way we can show consideration toward others. While we encourage people to be vaccinated, we also understand that a few cannot for medical reasons and others may express concerns. It is important for us to love those who have come to different conclusions.
We also don’t want to do anything that will discredit the Gospel and unnecessarily cause anyone to think ill of Christ and his Church. At a time where Christianity has lost social credibility through important issues such as abuse, are our actions adorning the Gospel or confusing the Gospel or conflating the Gospel with other worldviews and political agendas? Serving the wellbeing of our community and city is an important way of demonstrating the love of Christ.
3. We believe obeying the Government is a matter of godliness
“Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. 2 Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. 3 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. 4 For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer. 5 Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience.” (Romans 13:1-5)
“Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, 2 to slander no one, to be peaceable and considerate, and always to be gentle toward everyone.” (Titus 3:1-2)
The two exceptions to this principle of obedience are 1. where Government policy directly violates Holy Scripture, and 2. where a Government mandate is manifestly unjust.
4. We believe the conscience has an important although not supreme role in determining what is right and good
We are mindful of the conscience and believe we should tread cautiously before acting against ones conscience. However, the conscience is not infallible. We mustn’t assume that strong feelings equal right feelings. We mustn’t assume that an issue must be primary or essential because people hold strong views or feel strongly about it. As Jonathan Leeman says (Political Church: The Local Assembly as Embassy of Christ’s Rule: 2016),
“Christians no doubt possess a duty to be faithful to their consciences, yet I would argue that they possess a higher duty to be right. After all, consciences in the Bible can be misguided and must be instructed.”
There is a mistaken view of the conscience that has taken hold in some quarters, and that is, the conscience should never be violated and thus whatever I think about public health measures should only be enforceable where I agree with those measures. Jonathan Leeman is once again helpful,
“First, government is very much in the business of binding whole persons, including their consciences. […] God established governments in Genesis 9 precisely because humanity’s consciences had become unbound. A person might be conscientiously convicted that a nation’s immigration laws are unfair, but he or she is still obligated to obey them, even while simultaneously working to change them. His or her conscientious objection is no measure of the law’s legitimacy. An act of disobedience by the Christian can only be justified by demonstrating that the law is not just or right, not simply that one has a conscientious objection to it.”
“Luther’s celebrated parry against usurpatious princes and priests, “To go against conscience is neither right nor safe,” makes for good Protestant sermon fodder, but a theology of authority and submission is a bit more complex. God does in fact authorize various individuals and institutions to place burdens on the conscience. When a parent instructs a child to go to bed, the child should feel conscience bound to obey. So with a prince and subject or an elder and church member in their areas of jurisdiction.”
Professor Patrick Parkinson (Academic Law Dean at the University of Queensland and Chair of Freedom for Faith) explains why the argument from conscience is not always legitimate,
“If I object to taking a vaccine because I am worried about side-effects, or because I am concerned that it is insufficiently tested, I am not objecting on moral or conscientious grounds. I am making a decision based upon my assessment of the risks versus the benefits to myself on medical grounds. We should not fool ourselves into thinking that such a judgment is a religious one. The Bible gives us no guidance whatsoever on the medical efficacy or benefit of a new vaccine. A religious person who has an objection to a vaccine does not have a religious objection by reason only of the fact that he or she happens to be religious.
‘A religious person who has a non-religious objection to vaccination is absolutely entitled to refuse a violation of his or her bodily integrity; but this does not mean that governments and employers are not justified in imposing restrictions to protect others, so long as the restrictions are reasonable.”
In other words, we believe that coercing the conscience is fraught with problems, however not every argument against taking the COVID-19 vaccines can be attributed to the conscience.
5. We believe keeping the unity of the body of Christ is of paramount importance
“Make every effort to keep the unity of the Spirit through the bond of peace.” (Ephesians 4:3)
“I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought.” (1 Corinthians 1:10)
“My goal is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ” (Colossians 2:2).
At Mentone Baptist Church we will not divide the church with endless controversies (Titus 3:9-11) and/or over disputable matters. Christians who repeatedly introduce topics to the Christian community which are both divisive and of tertiary importance (such as the debates around covid), and refuse to stop doing so are guilty of dividing the church. People are free to have these discussions in their own time with others who wish to participate. But it is inappropriate to hash these discussions out in Bible study chat groups or church zoom meetings.
We will not treat with antipathy those who cannot be vaccinated or those who hold reasonable grounds for not getting vaccinated. We want to show grace and peace toward all.
We will affirm the Gospel together and that we are one in Christ Jesus. We will encourage each other with this Gospel and not allow other matters to distract or destroy the fellowship we enjoy together in Christ.
We encourage anyone who has concerns to speak with one of the Elders. We encourage anyone who has concerns about vaccines to speak with their GP.
Mentone’s roadmap for returning to Church:
The Victorian Government has announced the roadmap to recovery. We understand that the pathway is subject to unforeseen changing circumstances, but nonetheless it is useful to have this clarity.
Our 5 governing principles are each important but as the Victorian plan indicates, putting these into practice is not always straightforward. We maintain the essential nature of the public gathering of church, our duty of care toward others (both inside and outside the church), the need to obey Government, the role of conscience, and God’s command to maintain the unity of the Church.
In light of these 5 principles, our goal is to return to a single service and with everyone meeting in the same room (auditorium) as soon as possible. We recognise that this aim will come about in stages over a period of time. For the sake of public witness and public health we should exercise patience and grace.
Below are key dates and the Church activities that can recommence as per Government guidelines:
Victorian Government Roadmap” ‘Place of worship’
From October 26
Growth Groups and prayer meetings can recommence outdoors (on church property). If there are persons in a Growth Group who are unvaccinated, we encourage the entire group to continue meeting online rather than divide the group. Youth Group may restart, with the discretion of leaders.
If fully vaccinated, with medical exemption, and u16: Meetings must be outside, DQ4, 50 cap. Unknown vaccination status: any meeting is capped at 20, is outdoors, DQ4.
From November 5th
In addition to the above, and depending on latest health advice, we intend to return to in-person gatherings on Nov. 7th. If meeting indoors we will need to meet over 2 services. For those unable to attend we will provide online access.
Fully vaccinated: Indoors DQ4 and 150 cap, outdoors DQ2 500 cap. Or, Unknown vaccination status: any meeting is capped at 20, is outdoors, DQ4.
From November 19
Note: all dates are indicative and may change
The Government rules currently require proof of vaccination for entry into a place of worship to operate with appropriate numbers. As such, those who are unvaccinated (apart from those with a medical exemption and underage children) will be excluded from indoor and main gatherings in the short term.
We have concerns about this. As Sydney’s Anglican Archbishop Kanishka Raffel has said,
“Churches have a responsibility to minister to all, regardless of immunisation status…We want everybody to be safe at church, but we also want to make sure we minister to everybody.”
Hence, we will comply with Government restrictions so long as they are reasonable, fair and temporary. For both stages of reopening (October 26th and November 5th), the Victorian Government is mandating double vaccination for people wanting to attend any events, restaurants, and churches. Therefore, this is not discrimination against Churches. In fact, whereas other public events and spaces are not permitted to include unvaccinated people at all, the Government have made provision for unvaccinated people to gather for a religious service, so long as it is outdoors and with a maximum of 20 persons. We are not comfortable in keeping anyone from our main gatherings, even for a limited period of time, but the rules do indicate that the Government is accommodating religious Victorians.
Many of us may disagree with aspects of the Government’s plan or share concerns, but that is not sufficient reason to disobey. Once the vaccination rates hits the required target on or around November 19th, we anticipate that Australia’s National Plan will remove the barriers between vaccinated and unvaccinated people. If this is the situation, we are prepared to endure 2 weeks of this less than ideal situation. To signal our unity in Christ, for Sundays Nov 7 and 14, we will refrain from the Lord’s Supper. In addition, rather than speaking of church we will use the language of ‘public gathering’.
We believe it is incumbent upon both the Federal and State Governments to confirm with adequate time the date when unvaccinated Victorians can mingle unhindered with vaccinated Victorians. If it becomes clear that these arrangements are going to extend beyond November 19th, we will appeal to the proper authorities and we will discuss with the church what the wise and godly course of action will be.
We recognise that these arrangements are less than ideal; it is the nature of a pandemic. We are very conscious of the fact that while the majority of people agree to being vaccinated, we understand that others have concerns. We are also aware that we have a duty of care toward those who are unable to be vaccinated for medical reasons and we want to be able to confirm with visitors that we are a safe space for them. Each member is important to the whole body and we do not want to live in an environment where some are excluded. Again, we encourage people to be vaccinated if not for their own wellbeing, then doing so out of love for others. The Elders are happy to address any moral or theological concerns, but we ask that you speak to your GP for any medically related issues.
Brothers and sisters, let’s “make every effort to keep the unity of the Spirit through the bond of peace”. (Ephesians 4:3)
I think it’s helpful to learn and hear how others perceive Christians when we argue for religious freedom issues. It may be increasingly difficult for Christians to get a fair hearing, but there is value in us learning about the fears, concerns, and attitudes the unbelieving society is expressing.
A piece in Saturday’s The Age attempted to draw together several issues including the State Liberal leadership, proposed legislation targeting Christian Schools and the Conversion Practices Bill which passed earlier this year.
I know nothing about alleged promises made between Michael O’Brien and the ACL and these things are not my interest here.
As I read, I noticed that one of quotations came from me, although it wasn’t attributed to me (from The Age 5/12). I mentioned this to the reporter (who by the way has been doing excellent reporting on the pandemic in Victoria) as well as a brief summary of why Christians are rightly concerned by the Change or Suppression (Conversion) Practices Prohibition Bill 2020 . I noted how Churches agreed with aspect of the Bill while explaining how other aspects are overreach and misguided.
With the same degree of surprise as someone jumping into sea and expecting to get wet, the Twitter community bandied together to object to what I said. Their objections were telling. For instance, one person used the issue of child sexual abuse in churches to argue Christians have no right to engage in conversation and dialogue,
“Christian faith had no right to use prayer institutions to groom, abuse, assault, persuade and then cover up child sexual abuse for decades either. Stay out of people’s sexual choices. You lot lost any moral right to have anything to do with persuading (bullying) people.”
While I disagree with how they conflate issues that are very separate, it’s worth listening to the comment. The harm caused by evil people who worked their way inside some churches is truly insidious. Though their abuse may have taken place many years ago, it will have an ongoing effect for many years to come, and possibly for generations. In the first place, the damage inflicted on victims of these crimes is both real and abhorrent. Second, the damage these actions has caused to the reputation of Christ and churches is real. We may say, as I have myself have pointed out, churches are overwhelmingly safe and that such behaviour contradicts every fibre of Christian faith. Indeed, the Bible warns us how people with evil intent will worm their way into churches and cause harm both by their words and by their actions. And of course, issues of sexual abuse are widespread throughout every part of society. Nonetheless, we need to understand how these sins and the manner in which some churches at times overlooked abuse, has understandably marred peoples’ view of Christianity.
Second, there are members of the community who genuinely believe Christians have no right to speak and practice our religion publicly. These voices range from the anonymous Twitter account through to high-profile social commentators and one can mount the case that this is becoming an adopted view inside the current Victorian government.
For example, a few responses to my tweet stated that Christians have no right to persuade anyone,
“In this context, those “offers” are unquestionably acts of psychological abuse, deliberately inflicted on vulnerable people. That you would defend this as your “right” is a damning indictment. Disgraceful. You’re not a victim, stop pretending otherwise.”
The problem is one of framing. I mentioned this issue last week in relation to the Victorian Attorney General’s announcement of forthcoming legislation that is targeting faith-based schools. Instead of supporting the rights of religious organisations to employ people who affirm their values, the Government, using it’s own theological priorities, is seeking to insert its own preferences onto faith-based schools and other organisations.
Similarly, the Conversion Practices Act attempts to remove what are common sense and essential aspects of Christian faith; namely the freedom to persuade and to pray. The lead up to the debate on conversion practices was framed according to a narrow and at times misleading narrative. The Government told stories of so called Christian practices that are horrible (and these are horrible especially to Christian ears). The problem was, these practices were either only ever practised by a small number of marginal religious groups many years ago, or never at all. Instead, what happened is that a straw man was built out of thousands of plastic straws and with a couple of strands a genuine hay. This predominantly false presentation was used to justify making illegal activities that are not only congruent with 2000 years of Christian history, but also congruent with a civilised and pluralistic society that encourages persuasion and conversation and prayer. Does the government have any right to tell me who I can pray for and what I can pray for? It somewhat bemusing to hear ardent secularists approve of political means to step into the religious realm and legislate against prayer and conversation. In the name of equality, Victoria is again moving to diminish freedom and equality and tolerance.
I have been saying for many years that society and sometimes churches have not always treated gay and lesbian neighbours in love and with the respect due them. Every Christian who is a born again Christian is aware of the fact that we only come to know God‘s wonderful forgiveness and the gift of reconciliation because of His undeserved grace and love towards us in Christ. This grace doesn’t motivate hatred toward others, but desires to see people doing well. Of course, the narrative that now controls much public discourse is that you cannot love another person and uphold the Christian view of marriage. It is said that one cannot hold to a Christian view of sexuality and truly want the best for others. The megaphone may be loud, constant, and popular, but it is no more true than those who claim the earth is flat or those who argue that the climate is not warming.
One thing Christians in Victoria need to realise is that we no longer hold a place of respect or authority in our society. Of course, that is a generalisation, for there many Victorians (even among unbelievers) who still value the contributions of Christians and who believe in healthy pluralism. Nonetheless, we need to comes to terms with the fact that culture is shifting The answer isn’t for Christians to pine for yesterday. The answer isn’t to ‘reclaim’ our political or social position. These attempts not only usually fail, they often lead to further polarisation and to muddying the Christian message. There is a place to contest unfair laws and unjust governmental intrusion, but these avenues should be pursued by reasonable minds not by angry activists. Rather, Christians need to be doing what Christians have always done at their best and that is, humbly walk before God, and being persuaded by the Bible keep living out God’s good ways, and with patience, grace and clarity, keep speaking God’s good news, and keep loving our neighbours no matter who they happen to be.
Today, August 19th 2021, marks 200 days of lockdown in Melbourne since the pandemic began last year. Beginning March 30th 2020 there have been 200 days where 5 million residents have been forced to stay at home. Over these 18 months we have experienced weeks without lockdown, but those days have all been lived with tight restrictions.
The streets of Melbourne are deserted. Schoolyards are empty, apart from the occasional gust of wind that moves the leaves from one end to the other. Office buildings have become catacombs. Football grounds are empty of competition and of children chasing the footy.
What lessons will we learn through this once in a 100-year pandemic? What truths will resurface now that so many of our habits have stalled and excesses moved into lockdown?
As the months move sketchily forward, Australians are eager for a day of celebration; a national day of festivities to announce the end of the pandemic. Many Aussies are also skeptical and wonder if this day will be pushed further and further back as Government directed expectations change. I’m certainly keen for the day to arrive when we are assured of no more lockdowns and when we reach 80% of the population fully vaccinated. However, if we fast forward to rejoicing we are bypassing important lessons that can be uncovered now.
I am not one to dismiss momentary distractions that serve to alleviate the pandemic symptoms that we’re all facing. Thank God for some of these helpful diversions. We are not however acting wisely if we use these to cover over the widening crevices that are appearing in our society and in our own souls. We have a moment, dare I suggest, a God-given moment, to reevaluate the big questions of life.
Last year I proposed a series of life topics where the pandemic may impact. Among the suggestions was a question mark over the sexual revolution. Would COVID-19 cause the sexual revolution to slow down? At the time I wasn’t sure. What we have seen over the last 18 months is that moral progressivism hasn’t taken a back seat to the pandemic. Its course is deliberate and continues to drive through our culture in first gear. Far from applying brakes, the sexolution has navigated the roundabouts and traffic lights of this pandemic with great skill, ensuring that legislations continue unabated.
Victoria is the State that adopted legislation that may imprison Christians for speaking to or praying with a person about sexuality or gender.
On the one hand, our society speaks against the mistreatment of women, while on the other hand, Victoria is decriminalising sex work, as though this is a great emancipation moment.
In life there is time for play and pleasure. There is a time for rejoicing and celebration. There is also a time for mourning.
Last week a national campaign was given a megaphone in our newspapers. The aim was to increase unbelief in God just as Aussies participated in Census 2021. Dropping God became a national talking point, when instead we should be bowing our knees before our Maker and asking for his mercy.
Despite the mantra of “of all being in this together”, what we are witnessing is an awful lot of boasting, selfishness, political chest-beating and growing civil restlessness. The phrase “this is not a time for politics” has lost all meaning, that is, if it ever had any substance to start with. Far from being an empty phrase, it is sharpened into a political weapon for striking opponents and causing further division.
This hubris is shared by the left and right and everywhere in the middle. Imagine how much more unified and together we will be if this pandemic continues into 2022?!
Part of the problem is how our Aussie psyche demands happiness without repentance. We want success without humility. We want prosperity without generosity. What if the Australian dream is faulty? What if we are cheating ourselves of a better life because of a wrong posture we’ve assumed?
We are not very good at learning from history. For example, in the 6th Century BC the city of Jerusalem was laid waste. The population had progressed, or so they believed. They had moved on from many of their traditions and old ways of thinking. They didn’t remove belief in God as such, but they did manufacture new gods to support the sexual and economic policies they wanted normalised. And they deconstructed all those Scriptures that didn’t offer unwavering support to their new life pursuits.
As Jerusalem lay in ruins, the book of Lamentations was written. Lamentations is one of the most forgotten books of the Bible. Given the subject mater, one understands why. But perhaps our extraordinary situation requires us to open this difficult book. It is a distressing book to read given the account it retells of what went wrong and of the severe suffering that was left behind. The author of Lamentations speaks of people mocking those in distress and hardening their resolve against God. This expansive lament is honest in its recognition of human sin, the rightness of God, the despair accompanying the suffering, and the single source of hope:
Do we concur with these sentiment?
“The Lord is righteous,
yet I rebelled against his command. (1:18)
Can we speak words like these?
I remember my affliction and my wandering,
the bitterness and the gall.
I well remember them,
and my soul is downcast within me.
Yet this I call to mind
and therefore I have hope:
Let him sit alone in silence,
for the Lord has laid it on him.
Let him bury his face in the dust—
there may yet be hope. (Lamentations 3:19-21, 29)
Can we conclude,
“Because of the Lord’s great love we are not consumed,
for his compassions never fail.
They are new every morning;
great is your faithfulness.
I say to myself, “The Lord is my portion;
therefore I will wait for him.” (3:22-24)
Understand, the Lamenter didn’t arrive at the place of hope without first lamenting his condition. Again, this is one of our regularly failings as Aussies. Instead of blaming God or excluding God, the writes takes responsibility. It is this requisite for humility that we have become accustomed to avoiding. Instead of learning, it appears that we Aussies prefer to hold onto this hubris, and that does not bode well for the future.
Learn from author of Lamentations. And listen to the book of James,
“Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord, and he will lift you up.” (James 5:9-10)
It must be said lest anyone reads into my words a meaning that’s not there: we cannot equate particular suffering with particular sin. God has not spoken a word about COVID 19. That means we should treat with extreme caution anyone who makes such assertions. We can however say that suffering in general is a sign of a world that’s cursed and fallen, and that these pains can serve as a loud call to understand our mortality and our need for a Saviour of Divine nature.
Neither does finding purpose in trials diminish s the very real suffering attached to plagues and other trials. The Apostle Peter could simultaneously speak of finding joy and suffering grief in the same event,
“In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials” (1 Peter 1:6).
Above all, remember Jesus who endured all manner of hardship, which not only characterises him as the understanding God, but this served for Him to our substitute . He is the Son of God who need never suffer and yet in love chose that path for us.
“He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem.
Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted.” (Isaiah 53:3-4)
Instead of discrediting this length period of pandemic, we could slow down a little and ponder the very questions we spend so much of life trying to avoid. You see, trials scratch away the surface and expose our deepest longings and fears and dreams. They also serve to teach us how we should not take for granted the many things we enjoy in life. Too often, our habit is to mistranslate our copious freedoms and pleasures and turn them into rights and demands as as though God owes us anything.
Charles Spurgeon was a man who was more than familiar with suffering. He offers this astute observation “Trials teach us what we are; they dig up the soil, and let us see what we are made of.”
What are we learning about ourselves during COVID-19?
John Donne is one of the great poets of the English language. Donne lived through one of the many plagues that struck Europe over the centuries. Like so many living in the 17th Century, John Donne was familiar tragedy. 5 of his children died before the age of 10 and his wife died at a young age. As the city of London was again ravaged by disease, John Donne fell ill. He survived, but during each of the 23 days of sickness he wrote a meditation. Meditation 17 is the most famous. for these 2 lines,
“no man is an island”
“ask not for whom the bell tolls, for it tolls for thee.”
Each day the church bells of London rung out to announce the most recent deaths of Londoners. As Donne lay in his sick bed, not knowing whether it would become his death bed, he could hear the bells toll. He was not oblivious to this daily public cry, but rather in the sound he heard a gracious reminder.
“No man hath affliction enough, that is not matured and ripened by it, and made fit for God by that affliction…Tribulation is treasure in the nature of it, but it is not current money in the use of it, except we get nearer and nearer our home, heaven, by it. Another may be sick too, and sick to death, and this affliction may lie in his bowels, as gold in a mine, and be of no use to him; but this bell that tells me of his affliction, digs out, and applies that gold to me: if by this consideration of another’s danger, I take mine own into contemplation, and so secure myself, by making my recourse to my God, who is our only security.”
As we all look forward to the day when mass restrictions are behind us and when some semblance of normalcy returns, let’s not push aside the treasure found in this moment, the treasure grasped by John Donne and millions beside.
My wife & I just watched the interview Eddie Betts gave on Fox Sports about the latest examples of racism in the AFL.
I remember my daughter doing a school assignment on her favourite football player when she was 10. She chose Eddie Betts.
Being ardent Carlton supporters we were sad when Eddie moved to Adelaide and excited when he returned home to the mighty blues.
However we are not excited by persistent stories of racism in the AFL that reach the news. No doubt there are many more examples that don’t reach the ears of the media.
As we listened to Eddie Betts speak we were impressed by his graciousness and we heard the pain in his voice. He shared how he and his mother and father have been dealing with racism all their lives.
“It’s tiring. It hurts. It’s draining. It really hurts to be honest…”
“It’s been hard and I reckon I just need everyone to really go on a journey to start educating, to start those conversations.
It is difficult to listen to the interview without being moved by Eddie’s story.
The reason for typing these few words is because hear Eddie and I have a small voice in which I can say something publicly.
Firstly, I want to communicate to Eddie Betts and to other Indigenous footballers, you are right in not accepting racism. We want to stand with you in saying no to racism.
While I have never experienced racism, I know my wife’s family have; they were subjected to the White Australia Policy amongst other things. In my church are people who come from all kinds of ethnic backgrounds; beautiful people, some who have experienced racism because of the colour of their skin or cultural background.
Second, as a Christian leader in Melbourne (who also follows the footy), I believe we ground the dignity of human beings in something substantial, something sublime, and yes, even of Divine intention. You see, racist slurs and behaviour is an egregious attack on God and his purposes. Let me explain.
The God whom I know and worship is the God who made the heavens and earth, and who made all humanity in his image.
It was out of this theological conviction that Martin Luther King cried,
“I have a dream that my four little children will one day live in a nation where they will not be judged by the colour of their skin but by the content of their character.”
The Bible begins with this extraordinary notion that every human being bears the image of God and therefore has inherent dignity and worth. No race is greater or lesser than another; all have His print on us.
The Bible has more to say. The creator God sent his only Son, Jesus Christ, into the world because humanity was bent on throwing away the dignity of the imago dei. Humanity’s actions have resulted in the belittling of human life in a thousand different ways, including the abhorrent belief of racial inferiority.
This Jesus who was crucified and raised, and he now holds a message of redemption and reconciliation for the nations.
The Bible’s story ends with a vision of a new creation where God is at the centre and his world is filled with people from nation and language,
“After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands.” (Revelation 7:9)
I realise churches sometimes fail, but more often they do offer a little glimpse into this heavenly future. I thank God, that despite our own worts, Mentone Baptist is a community with people who come from all over world. This multi ethnic community is amazingly dynamic in unity and love.
Going back to Eddie Betts testimony on television, how can we despise or belittle an image bearer of God? How can we insult people for whom Christ died? How can we fight against the Divine plan to reconcile peoples from across the world in Christ?
Jesus once said this,
“Come to me, all you who are weary and burdened, and I will give you rest.”
The Bible also encourages us to ‘mourn with those who mourn’. So, while most of us may not understand what it’s like to be in Eddie Bett’s shoes, we can still stand beside him, and ask how we can help shoulder this burden. We can check our own hearts and we can speak up whenever we hear someone disparage another on account of their ethnicity.
Tuesday August 10th is Australia’s favourite night of the year. Every person will be in their house, flat, unit or caravan. Studiously we will open laptops or take out a pen and the journey will begin: Census 2021. Although, like myself you may be one of the millions who’ve jumped the gun and completed the form in advance.
Our local atheistic allies have been campaigning hard as though the Census is an election of some kind. The conversion plan is overtly evangelistic and with promises of life ending in nothingness to all who join them. In advance of victory, I can almost hear their voices warming up to sing another rendition of ‘Imagine’.
Monica Dux, writing for the Sydney Morning Herald, tries to sway lapsed Catholics by reminding them of all the things they mustn’t like about Catholicism. She claims,
“In the upcoming census, religious affiliation is a category that will be closely watched, in part because participation in organised religion has declined so sharply, to the point that, in the 2016 census, the fastest growing belief was non-belief.”
Not so fast! ‘No religion’ is not a synonym for ‘non-belief’. ‘No religion’ is simply a junk draw for unbelievers, undecideds, spiritualists, and independents alike.
My advice is simple, just be honest.
Perhaps for Census 2026 we can add another box, “uptight atheist”.
There is however a major flaw with the question on religion. No, I’m not referring to the top of the page preference that’s given to ‘no religion’. The error is this, Christianity doesn’t appear as an option.
Instead, Anglican, Baptist and Presbyterian, appear alongside Islam and Buddhism and Hinduism as though they are all different religions. As a friend noted, Pentecostalism doesn’t appear at all, even though there are more Pentecostal Christians in Australia than most of the denominations specified.
I’m all for learning about the breakdown of how many Aussies identify with all the different Christian denominations; that’s useful information for a pastor such as myself. But Baptists are not a different religion to Anglican or Presbyterian or the Uniting Church (well, there is case that this last one should be separated).
Let me illustrate,
It’s like the census asking this question, what sport do you play? Then the options given are the following;
It’s stupid! Carlton isn’t a sport, it’s a club that plays the same sport as Hawthorn, Collingwood and St Kilda. It may be a legitimate question to find out who supports which AFL club, but that’s not the same question as ‘what sport do you play?’.
Will our Census counters combine the numbers from across the Christian denominations? If so, will they include or exclude in those numbers cult like groups such as the Jehovah’s Witnesses and the Mormons?
Before sociologists explain to us why Australia is no longer a Christian nation (by the way, the answer is, we never were and we are not meant to be), it’s kinda important to know how the solicited answers shape the question being asked. It’s also worth pointing out that in the last census only 60% of Australians answered the question on religion. So, just like a plebiscite, the answers have some value, but what the other 40% think and what Australian genuinely believe about religion remain a Census mystery.
The Census provides useful and interesting information about the people who make up our nation. The data provides Governments, Councils, and community organisations a window into the people around us. We learn interesting facts about how old we are and how much income we earn and what languages we speak at home.
The Australia Bureau of Statistics explains why there is a question on religion,
“A person’s religion is asked as part of a suite of questions on cultural diversity and has been collected since the first national Census in 1911. This is the only optional question on the Census. Information gathered is used by religious organisations and government agencies to plan service delivery and encompass religious practices within community services, such as education, hospitals and aged care facilities.”
This information also becomes political hay and ammunition agitating for future Government funding and policy making. One thing the Census is not, and that is a measure of the spiritual health and intelligence of our country.
There is merit in knowing how people formally identify with different faith groups. Indeed, the fact that this question remains is quite telling. However, I’m more interested in knowing how many Aussies are in fact attending and actively belonging to a Christian Church and what are their beliefs and struggles and joys. I’m interested in learning why other Aussies have dropped out of church and /or why they no longer believe the Gospel of Jesus Christ. I’m interested in learning about what is it about other religions that appeals to people. These questions are for more interesting and beneficial.