by Glyn Carpenter | 23 Sep , 2014 | FOCUS, Secularism
Good on Redland (Queensland, Australia) Mayor for responding so graciously and wisely to a letter to the editor attacking her role in a Prayer breakfast.
… my Christian values drive my passion for this City, my tolerance of different views and my desire to do what I can whilst I am caretaker of this City – to make it a better place than when this privileged role was bestowed on me. – Karen Williams, Mayor of Redland City
This is a fine example of how Christians – in New Zealand just as in Australia – can talk about their faith in the public domain, at the same time as highlighting the importance of faith in general.
Read more … Letter: Mayor responds to Prayer breakfast criticism | Redland City Bulletin.
by NZ Christian Network | 13 Aug , 2014 | FOCUS, Secularism
By JOSEPH LOCONTE, PH.D. Joseph Loconte, Ph.D., is an associate professor of history at the Kingโs College in New York City and the author of “The Searchers: A Quest for Faith in the Valley of Doubt” (Thomas Nelson, 2012).
This article was originally published at the Huffington Post on 21 July, 2014
Throngs of people gathered last week in Sorrento’s Piazza Tasso for what might be called a faith-based fireworks display. Hundreds of rockets and roman candles were shot from the roof of the sanctuary of the Chiesa del Carmine, a church that dates back to the middle of the third century CE. Tourists broke into applause at the illuminated sky, but most probably had no idea what was behind the celebration – a knowledge gap hinting at a spiritual deficit that defines the modern age.
Sorrento locals were celebrating the feast of Santa Carmine, an event repeated all over Italy, in which Catholic saints are regularly honored with special masses amid festive parties, flea markets, and fireworks. I’ve been traveling to Italy nearly every year for a decade, and I often find myself caught up in one of these celebrations.
The festas honoring the saints are intended as reminders: a prod to reflect on the lives of exemplary Christians and their contribution to the church and the wider society. But let’s be realistic: do most people see any connection between historic Christianity and the world around them? What stands out instead is a collective amnesia about the spiritual foundations of modern life.
Take just one example: the commitment of liberal democracies to care for “the least of these” among us.
I was reminded of this during a recent trip to Ventotene, a beautiful little island in the Tyrrhenian Sea, off the coast of Naples. The island was the birthplace of my maternal grandfather, Giuseppe Aiello. If you sit in the Piazza Castello in the late afternoon, you will watch the children of Ventotene take over the square with their games. They will play together, with parents and grandparents looking on, until midnight or later. It is a little oasis of youth and family and friendship and joy.
One evening I noticed a small group of children running and dancing about, and among them a little boy was limping. There was something wrong with his leg – perhaps a birth defect – but he was playing right along with his friends. “Andiamo,andiamo,” they shouted, and the little boy kept up with them. More than that, he was a vital part of the game.
We have forgotten what a remarkable thing this is: a little boy with a physical defect is included, accepted, and welcomed into the human family. We do not neglect him: we make room for him. This did not used to be a moral norm for Western Civilization – not before the arrival of Jesus the Nazarene and the emergence of his church.
We know what the Greeks, especially the Spartans, thought of babies and children who did not measure up to their physical ideal: they abandoned them and left them to die from the elements. The Greeks may have introduced democracy into the West, but their view of personhood was shallow and intolerant. Their cultural successors, the Romans, held ideas about human society that were equally impoverished. Romans were proud of their commitment to the rule of law (for Roman citizens), but their laws would not protect infants and children deemed useless to the regime. As declared in Rome’s The Twelve Tables: “Deformed infants shall be killed.”
These assumptions about “useful” human lives, according to historians, were “infamously universal” among the Greeks and Romans (as well as virtually every other ancient society). The philosopher Seneca admitted that “we drown children who at birth are weakly and abnormal.” Girls were at special risk. A letter from a pagan husband to his pregnant wife, dated at about the time of Jesus’s birth, captures the mindset: “if it is a boy keep it, if a girl, discard it.” Social scientist Rodney Stark writes that the exposure of infants was not only common, but “it was justified by law and advocated by philosophers.” W.E.H. Lecky called infanticide “one of the deepest stains of the ancient civilizations.”
Yet a profound change came over the West with the ascendance of the Christian sect in the centuries after the death of Jesus. A new ethos, based on a radically new outlook on human life, was introduced into the bloodstream of our culture. At its core was a belief that every individual – regardless of his or her status in society – was loved by the God of the universe.
Jesus himself set the example: the teacher who broke conventions and praised the humility of children as a gateway to achieving peace with God; the miracle worker who healed the lame, the lepers, and the blind; the preacher who enraged the religious establishment by insisting that no person – no matter how lost or despised – was beyond the reach of God’s grace. “What do you think?” he asked the crowds. “If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off.”
Armed with this ethic, the early church vigorously opposed infanticide and became widely known for rescuing and caring for abandoned children. It was the Emperor Valentinian, under heavy Christian influence, who first outlawed these practices. Today’s legal regime against infanticide – simply taken for granted across the globe – must rank as one of Christianity’s greatest legacies.
But who among our educators, intellectuals, and entertainers is aware – or willing to admit – this legacy? We trumpet our progressive ideals, our culture of tolerance and inclusiveness, but forget where it all came from. We imagine that our ethos of compassion for the most vulnerable comes naturally, or that it can flourish without people of faith.
The secular republic teaches that we can dispense with the lives of the saints and yet preserve their hard-fought achievements. But history suggests that this belief is a leap into the dark, which no fireworks display can conceal.
by NZ Christian Network | 13 Aug , 2014 | FOCUS, Secularism
Here’s an interesting post written byย Nury Vittachi and found on the Science 2.0 website. Nury writes from a multi-faith perspectiveโฆ He lives andย works in China, and is surrounded by different ways of thinking (his mother is Buddhist, father Muslim, wife Christian, and China is atheist by law). Nury writes science and history books for young people (publishers include Scholastic) and was once short-listed for a minor sci-fi prize for a childrenโs book he wrote on relativity. Hisย range of interests include particle physics and quantum mechanics.
Metaphysical thought processes are more deeply wired than hitherto suspected
WHILE MILITANT ATHEISTS like Richard Dawkins may be convinced God doesn’t exist, God, if he is around, may be amused to find that atheists might not exist.
Cognitive scientists are becoming increasingly aware that a metaphysical outlook may be so deeply ingrained in human thought processes that it cannot be expunged.
While this idea may seem outlandishโafter all, it seems easy to decide not to believe in Godโevidence from several disciplines indicates that what you actually believe is not a decision you make for yourself. Your fundamental beliefs are decided by much deeper levels of consciousness, and some may well be more or less set in stone.
This line of thought has led to some scientists claiming that โatheism is psychologically impossible because of the way humans think,โ says Graham Lawton, an avowed atheist himself, writing in the New Scientist. โThey point to studies showing, for example, that even people who claim to be committed atheists tacitly hold religious beliefs, such as the existence of an immortal soul.โ
This shouldn’t come as a surprise, since we are born believers, not atheists, scientists say. Humans are pattern-seekers from birth, with a belief in karma, or cosmic justice, as our default setting. โA slew of cognitive traits predisposes us to faith,โ writes Pascal Boyer in Nature, the science journal, adding that people โare only aware of some of their religious ideasโ.
INTERNAL MONOLOGUES
Scientists have discovered that โinvisible friendsโ are not something reserved for children. We all have them, and encounter them often in the form of interior monologues. As we experience events, we mentally tell a non-present listener about it.
The imagined listener may be a spouse, it may be Jesus or Buddha or it may be no one in particular. Itโs just how the way the human mind processes facts. The identity, tangibility or existence of the listener is irrelevant.
โFrom childhood, people form enduring, stable and important relationships with fictional characters, imaginary friends, deceased relatives, unseen heroes and fantasized mates,โ says Boyer of Washington University, himself an atheist. This feeling of having an awareness of another consciousness might simply be the way our natural operating system works.
Read the full post on Science 2.0
by NZ Christian Network | 13 Aug , 2014 | FOCUS, Secularism, WEA
Despite some assumptions that society would become ever more secular, it is now clear that this is not happening and that faith will play an increasingly important role in British society.
Press Statement
6 August 2014
The Evangelical Allianceโs complaint about an offensive advertisement by the gambling organisation Sporting Index, which was published by City AM newspaper, has been upheld by the Advertising Standards Authority (ASA).
The ruling published today on the ASA website found that the 10 June advertisement, in which the Christ the Redeemer statue in Brazil was digitally altered, breached three sections of their code. The image of the statue was graphically altered and shown to be holding a bottle of booze in the right hand with the left arm around a bikini-clad model over the caption: “There’s a more exciting side to Brazil”.
Following the ASA ruling, Dr Dave Landrum, director of advocacy of the Alliance, said:
โWe are grateful that the Advertising Standards Authority has upheld the Allianceโs view on behalf of Christians everywhere.
โThis advertisement was in poor taste and clearly likely to cause offence. Even so, the expressions of incredulity from City AM and Sporting Index at the complaints illustrate a patent failure to grasp why such mockery and disfigurement of the person of Christ should be deemed offensive at all.
โSuch religious illiteracy and lack of respect for faith communities in the UK is concerning.
โDespite some assumptions that society would become ever more secular, it is now clear that this is not happening and that faith will play an increasingly important role in British society.
โWe hope the ASA decision will encourage businesses to think twice before seeking to exploit religious images and sentiments for financial gain.โ
by Glyn Carpenter | 18 Jul , 2014 | FOCUS, Value of Life
NZ Christian Network welcomes the work of TV3 and Stand Against Slavery in exposing unfair practices in NZ that can rightly be categorised as slavery.
Read the media release from Stand Against Slavery …
– FOR IMMEDIATE RELEASE —
EXPLOITATION AND SLAVERY: IS THIS THE REALITY FOR WORKERS IN THE CHRISTCHURCH REBUILD?
AUCKLAND, NEW ZEALAND Last night, TV3โs 3rd Degreeโs expose on the exploitation of vulnerable Filipino construction labourers might shock some kiwiโs who believe that exploitation and slavery does not happen in New Zealand. The programme exposed the actions of Tech5, a recruitment firm and Holdings Limited now in liquidation.
Stand Against Slavery defines slavery as when โa person is forced into an activity (including labour), held against his or her will by some method of control for the gain or profit of those who are in control of that individual.โ
Tech5 provided substandard accommodation at exorbitant rates ($155 per person per room, with three men to a room), made a verbal arrangement with the men before leaving the Philippines that they would be liable for the cost of their toolbox, but once in New Zealand that cost escalated to $7,700 each (now slightly reduced to $5,600 per person), and repaid at a rate of $125 per person per week for over a year. This cost was stipulated in a replacement contract that was given to the men once they arrived in New Zealand under obligation to sign. These men are vulnerable migrant workers, in a new country, with a visa conditional upon their being connected to Tech5. Tech5 was in a position of power and abused the specific vulnerability of their workers. In addition, they created a debt bondage within the contract in stipulating that if those workers left their employment before the end of the contract, they would be liable for just over $10,000 US Dollars. Tech5 Wellington Director, John Wyatt described it as โprotecting their investmentโ. Stand Against Slavery would describe it as a coercive tactic employed by Tech5 management to control their workers and ensure that they stay working with Tech5. It is the type of tactic that would be criminalised under the new measures in the Immigration Amendment Act (No 2) Bill. Such measures are typical in bonded servitude and the reality of enslavement for many workers around the world, and now, in New Zealand today.
With Holdings Limited folding, their workers are now left without legal immigration status and must wait until Immigration New Zealand fix their visa. At the recent Prevent People Trafficking Conference in Wellington during June 2014, an Immigration Official mentioned that a new policy regarding an open visa for vulnerable workers such as the Holdings Limited workers, is still being โdiscussedโ. Therefore, the fate of these workers is unclear. If Immigration NZ determines that they cannot provide another work visa for the workers, and they are repatriated home, the workers fate will be bitter-sweet. They will see their families but they will have at least $4,000 owing to local debt collectors, and wages in the Philippines are much lower than New Zealand, as such, their ability to repay those loans will be severely impaired. Therefore, the Directors of Holdings Limited get off scott-free while these workers will pay the cost for years to come.
Stand Against Slavery believes that the government should be moving on policies to ensure that migrant workers are protected. We agree with Paul Brown, lawyer for some of the Tech5 employees, that every person in New Zealand who is legally able to work, should have access to basic standards of employment law. We also believe that the open-visa policy for exploited migrants should be addressed urgently and incorporated into the Immigration Amendment Act (No 2) Bill.
Stand Against Slavery is an organisation that is determined to increase the consciousness and active participation of the New Zealand public about the global injustice of human slavery and the trading of slaves in every country in the world, including New Zealand.
–ENDSโ
For more information, please contact Steph Lambert, Head of Advocacy and Capacity Building
by Glyn Carpenter | 17 Jun , 2014 | FOCUS, Gospel Bicentenary
A special statement has been written to mark the bicentenary (200 year anniversary) of the first recorded preaching of the Good News (Gospel) of Jesus Christ in Aotearoa New Zealand.
FAQs
Q. Why has this Statement been written?
2014 is a very special year. The arrival of the Gospel was an extremely important event for everyone in this country, whether they are Christian or not.
The bicentenary, like any anniversary, provides an opportunity to remember important events and their significance for the present day and the future. The Bicentenary Statement records and marks the arrival of the Gospel, summarises some key points in our history, and offers an opportunity to re-affirm and re-commit to the work of the Gospel in the future.
Q. What do we hope to achieve by or with the Statement?
Several things:
- Mark this historic occasion – a 200 year anniversary
- Record the event itself and an accurate and fair summary of the key historic events since, thereby equipping the Church with information which is unknown to many, including many in our churches. As followers of Jesus who called himself ‘the Truth’, we should know the truth of our history, including not only the sacrificial service of those who spread the Gospel and stood up for justice, but also the times when the church fell far short of her calling
- Engage people throughout the discussion phase, and provide an opportunity for people to have input into the Statement wording
- Offer people who identify with the statement a chance to mark the event personally by signing the Statement – individually, as a group, or more formally on behalf of any group or church they represent
- By offering ministers, pastors, and individual Christians the chance to sign the Statement it is hoped that there will be a wider ownership of the document and the commitments it contains
- Open up ongoing discussions with groups inside and outside the church. This may be particularly relevant with Maori who have become disconnected from church or where there are unreconciled issues
- Offer hope and direction in the area of bi-cultural relationships for the future
Q. Who is behind this Statement?
The original idea came from Alistair Reese (Te Kohinga Reconciliation Network, historian-theologian) who mentioned the possibility and value of such a statement in a paper he presented at a forum at Laidlaw College in June 2013.
The idea was discussed further a few weeks later at a meeting organised by Glyn Carpenter (NZ Christian Network) with Alistair and David Moko (Baptist Maori Ministries) present.
The National Church Leaders Aotearoa New Zealand group (also known as the ‘Heads of Churches’ group) was informed of the idea at their meeting in September 2013 and were generally supportive. At that stage the thinking was that the NCLANZ group might organise the writing themselves, but in December, after discussion with the group chairman about the short time before the February 2014 NZCN Christian Leaders Congress being held in Waitangi, Glyn Carpenter organised a writing group to prepare a draft statement.
The main writer was Samuel Carpenter (Trustee, Karuwhฤ Trust, and no relation to Glyn Carpenter). Samuel is a qualified lawyer who also holds a masters degree in history, and currently works for the Office of Treaty Settlements. He has been taking education groups to Waitangi for 15 years and made a submission to the Waitangi Tribunal on behalf of the Nga Puhi treaty claim.
Samuel worked closely with the members of the writing group – David Moko, Glyn Carpenter, and especially Alistair Reese. Drafts of the document were circulated to a number of theologians, historians, and Maori leaders for their input, including Bishop Kito, Pane Kawhia, Dr Rangi Nicholson, Dr Rod Thompson, Dr Allan Davidson, and Dr Stuart Lange.
The writing group greatly appreciates the input of all these people. The final statement though stands on its own and any errors or deficiencies in the Statement are the responsibility of the writing group alone.
Q.What is the process for progressing the Statement?
The status of the Statement up to 31 July 2014 is a “Discussion Paper”.
- English and Te Reo Maori versions of the Statement were presented at the February 2014 NZCN Christian Leaders Congress. Many leaders present would have signed the Statement at that time, but as a result of some ideas for improvement suggested at the Congress, it was decided to leave the Statement open for further comment (comments can be lodged on the NZ Christian Network website until 31 July 2014)
- The Statement was presented to the NCLANZ meeting in March 2014 and leaders present were asked to distribute to key leaders in their churches and to encourage them to discuss the Statement and comment on the website
- David Moko and Glyn Carpenter have taken the Statement to marae, hui, and ministers groups around the country. Road trips in May/June saw the statement presented and discussed widely throughout North and South Islands. (Check out NZ Christian Network Facebook pages for pictures of some of the towns/cities visited and leaders receiving the Statement)
- In August, after all of the comments have been received, the writing group will re-convene to prayerfully consider all of the feedback, and make final changes to the Statement
- The Statement will be re-presented to the NCLANZ group in September
- The Statement will be re-distributed to all NZ Christian Network leaders including Regional Advocates, Advisory Group, Board of Reference, and Specialist Network leaders
- The Statement will also be re-distributed to Ministers Network leaders around the country, and via websites, newsletters, and social media sites
EVERYONE who supports and identifies with the Statement will be invited, and is welcome to sign the Statement. We ask only that those who sign, take seriously the Affirmations and Acknowledgements contained in the Statement.
We especially invite national, regional, local, and organisation/group leaders to sign the Statement.
Q. Will names of those who sign the Statement be recorded?
Yes. From September onwards, there will be an opportunity not only to print and sign a personal copy, or a copy to be signed by your group (e.g. National Church Leadership team or local Ministers Network), but there will be a facility to log all names on a special web-page. All names logged on the web-page will be able to be viewed.
PICTURES! – in this visual age, it is hoped that any groups that sign the Statement will take a picture to mark the occasion. The picture could be posted on your own web and social media sites. We’d also love to re-post them on NZ Christian Network’s sites.
Click on Gospel Bicentenary – Discussion Paper to download or comment on the statement:
