You are on page 1of 20

Turn the cheek for dignity

Page 3

Spotlight care


aged page 8

Aboriginal ministry roles engage others page 11

Volume 108, Number 5

June 2011

Published in Gippsland Diocese since 1904

A Covenant to heal All one people under
By Jeanette Severs
THE Primate of the Anglican Church in Australia was a special guest speaker at the 36th annual Synod of the Anglican Diocese in Gippsland, held in Drouin parish from May 13 to 15. The Most Reverend Dr Phillip Aspinall spoke at the Synod Eucharist service on May 14 and, later that morning, spoke about the Covenant currently being debate and discussed in the Anglican Church. The Anglican Communion Covenant is reproduced on pages 4 and 5 of this issue of The Gippsland Anglican. Study notes and a question and answer guide are available through the registry office, the diocesan website and from General Synod’s website. In discussing the Covenant, Dr Aspinall encouraged all Anglicans to become conversant with its contents and intent. He referred to the longstanding office of the Anglican Church in Australia to debate and discuss, over time, any changes in legislation with the intent to listen to each other and achieve unity in purpose. He referred to divorce and the ordination of women as two cases in point, both being a decision that took many years of discussion and good intent to achieve agreement and unity in the national church, from a consciousness and theological perspective. Dr Aspinall then stated this same openness to listening and dialogue was needed as the Anglican Church in Australia and, indeed, worldwide debated whether people who are in an openly homosexual relationship should be ordained. He said it was important, as Australians, to bring our experiences of reconciliation, respectful listening and addressing our differences to the debate. “The way we conduct ourselves as a church and in the communion of churches has an effect on our mission,” he said in his address to Synod. “The idea of a Covenant for the Anglican Communion emerged. Australia has asked each diocese to consider the Covenant, keeping in mind three key ideas: Communion, Dispersed Authority and Autonomy,” the Anglican Primate said. In describing Communion, Dr Aspinall said the foundation of all Christian life and the church is the reconciliation of all people to God and with each other, in Christ. “Anglican churches are a family of communion that share in each other’s life.” In referring to Dispersed Authority, Dr Aspinall said the Anglican family of churches has no centralised authority. “Authority is shared or dispersed. The diocese has the bishop and synod; a parish has priest and parishioners; nationally, the General Synod or a diocese chooses to adopt a policy. Internationally, decision making is even more dispersed because decisions made by the Archbishop of Canterbury or at Lambeth, for instance, are not binding or can be imposed on any person, bishop or diocese against their will.” “However, Autonomy, meaning self governing churches, does not mean completely independent,” said Dr Aspinall. “Rather we are interdependent as our decisions and actions in the family affect other members of the family.” Dr Aspinall’s view is that the Covenant has the ability to help heal and strengthen divisions within the Church. “The Covenant offers an Anglicanism that is more than local and should help us to deepen our faith and commitment to each other, should promote courtesy, respect, love, sharing and bearing each other’s burdens. It will enable us to stay engaged with other churches. It also does express an Anglican understanding of authority,” Dr Aspinall said. “The Covenant involves a framework and vehicle for dealing with disputes. The Covenant does not constitute or invent new forms of authority, rather it reinforces the best ways for resolving disputes involving patient listening, respectful debate and discerning consensus.” Dr Aspinall described the Covenant as a useful tool for Anglicans to work out who they are. “The Covenant should help clarify the differences and similarities between Anglicans and between Anglicans and other religions and churches,” he said. “Differences and conflict can be negotiated, respecting that we have been reconciled to God and each other through Christ..” Dr Aspinall pointed out criticisms have been raised the Covenant is very legalistic and controlling. Since then the Covenant has been reworked to encourage discernment among decision making. Other criticisms focus on a risk of creating a new centralised authority body with new powers and that the Covenant tries to suppress conflict, does not celebrate diversity or enable discussion; that signing the Covenant will exclude those not prepared to ‘toe the line’; that the Covenant is too inflexible. Dr Aspinall stated that while there might have been truth in some of the criticisms, the Covenant had since been reworked significantly and these concerns had been addressed. He said the Covenant also included mechanisms for amendment over time.

the Southern Cross

ABOVE: A festival of Aboriginal culture and a flag raising ceremony was held at The Abbey of St Barnabas at A’Beckett Park on Tuesday, May 31, during Reconciliation Week, May 27 to June 2. Respected Gunai/Kurnai man, Les ‘Bluegum’ Cooper raised the Australian, Aboriginal Australian and Torres Strait Islander flags. Mr Cooper was a member of the committee in 1967 to choose the design and colors of the Aboriginal flag. Holding the Aboriginal flag (above), Mr Cooper called for a new flag for Australia, a flag that did not encourage division; a flag with only the Southern Cross on it. “We are all one people living in this land, and we need to live under one flag; we can all live together under the Southern Cross,” he said, describing his vision for unity as Australians. Photo: J. Severs “The Covenant will enable better communication and commitment to each other. It outlines our shared heritage and helps us to move forward,” Dr Aspinall said to the large crowd of parish representatives at Synod. He encouraged every member of Synod to return to their parish and encourage other parishioners to study and discuss the Covenant; then to contact their Bishop with their concerns and views about the Covenant. “Based on the history of the Australian Anglican church, we can contribute to the debate to form the Covenant by bringing our experience of reconciliation and building respectful relationships. We can help reconcile differences within the Church,” Dr Aspinall said. “If the Covenant had been in Lambeth (Conference 2008) I hope it might have enabled the Anglican Church to better encompass the views of those who didn’t attend. The Covenant should help us to stay engaged with each other as we seek to explore and sort out our differences,” he concluded. At the next General Synod of the Anglican Church in Australia, a motion will be put and if it is seconded, the Covenant will be debated and as a result of the debate, if the majority of those present vote in agreement, the Covenant will be accepted and signed. However, dioceses are able to act independently of each other and the national church. But, he said, the Covenant does enable Australian Anglicans to more deeply discern and discuss our differences and similarities.

The Gippsland Anglican is your award winning newspaper: Most Improved Newspaper (ARPA) 2001; Best Regional Publication (ARPA) 2003; Best Social Justice Story Highly Commended (ARPA) 2004.


Our Diocese - 36th Annual Synod 2011

June 2011

Covenant to heal Primate’s sermon to Synod Covenant as proposed Activity page for children Spotlight on aged care AWA service for women Cathedral all-inclusive Cup of tea vital Help to learn English MU supports families President’s charge Diocesan calendar Aboriginal trust fund Call for mediation Abbey pictorial 1 3 4-6 7 8 9 10 11 12 13 14-17 17 18 19 20

All one people in church
IN coming to this diocese, I expressed clearly my commitment to be an inclusive church. This means all are welcome in our church simply because they are God’s children. In an inclusive church, nothing should prevent anyone from being part of our life and ministry. Gender, race, ethnicity, sexuality, class, power, wealth or any other possible criterion by which some may wish to differentiate between people, can never be the basis for determining whether or not a person will be part of the life and ministry of our church. I pray everyone who professes faith in Jesus Christ will continue to know they are welcome in our churches as brothers and sisters in Christ. I pray everyone who does not profess that same faith will nonetheless experience our churches as places of grace, welcome, refuge and nurture. I place inclusivity as a primary call on the church because I see it to be at the heart of Jesus’ ministry. He went out of his way specifically to include those who others saw as sinners to be excluded. His approach to those who were offended by his inclusivity was to welcome them as well, but not on the basis they determine who is not welcome. The only people excluded in Jesus’ scheme of things are those who exclude themselves because they do not want to be a part of a community which includes those they think should be excluded. This irony is made clear in the Parable of the Prodigal Son, better described as the Parable of the Two Sons. At the end of the story, the father pleads with the older son to join the party in which the younger son, whom the older son disapproves, is already taking part. A question is left hanging in the air. Will the older son accept the gracious invitation or will he reject it because he wants the younger son to be excluded? He may exclude himself but the father will not exclude him, just as he has not excluded the younger son. The clue to unravelling the parable is God’s grace. This is why the church must above all else be inclusive. The desire to exclude marks a lack of grace. It is not true to the heart of the God of grace and it leads tragically to self-exclusion. To be inclusive as church means, of course, that people with significant differences of opinion on a whole range of matters are sitting alongside each other in all kinds of contexts in our diocese. All I can hope for is that we will be willing to listen to each other across those differences. For this to happen we must take seriously that each person of faith is open to the urging of God’s spirit in her or his life and is trying to live out what he or she understands it means to be a child of God. We will not always agree on what this means, but we can agree to trust each other to be open to hearing what God is asking of us, and we can be willing to discuss our differences with respect and openness. This side of the fulfilment of the reign of God, we will continue to see ‘through a glass darkly’ about all manner of things and to disagree on what it is God is saying to us about a range of matters. This is simply a reality of our life together. Yet on one matter of disagreement the international Anglican Communion seems to want to deny this reality. Tragically we have isolated the issue of human sexuality as a basis for division among us right across our Communion. A large part of the cause of this division is our refusal to discuss with grace our disagreements about the place of homosexual people in the life of the church. With a patent lack of grace, we have failed to agree to trust each other as sisters and brothers in Christ, who are each open to hearing what God is asking of us. We have determined not to discuss this matter of difference between us with respect and openness. We have caused pain to homosexual people by discussing them as a topic, rather than simply accepting them as people. In short, we have failed to take seriously what it means to be an inclusive church. We have answered in the negative the question that hangs in the air at the conclusion of the

The Gippsland


Price: 90 cents each $25 annual postal subscription Member of Australasian Religious Press Association Member of Community Newspapers Association of Victoria Registered by Australia Post. Print Post Number 34351/00018 The Gippsland Anglican is the official newspaper of and is published by The Anglican Diocese of Gippsland, 453 Raymond St, Sale,Victoria, 3853, Editor: Mrs Jeanette Severs, PO Box 928, Sale, 3850 Tel: 03 5144 2044 Fax: 03 5144 7183 Email: Email all parish reports, all articles, photographs, letters and advertisements to the Editor. Photographs should be jpeg files. Articles should be .doc or .txt files. Advertisements should be PDF files. Printed by Latrobe Valley Express P/L 21 George Street, Morwell, 3840 All contributions must be received by the Editor by the 15th day of the month prior to publication. Contact the Editor to discuss variation to this date. The Editor reserves the right of final choice and format of material included in each issue. The Gippsland Anglican and the Editor cannot necessarily verify any material used in this publication. Views contained in submitted material are those of contributors. Advertising Rates: $6.80/cm deep/column black & white. Color is an extra $130. Contact the Editor in the first instance for all advertising submissions, costings and enquiries, including about inserts in the newspaper. All advertisements should be with the Editor by the 10th of the month prior to publication. For Sale Classifieds: Parishes can advertise items for free, for sale at prices up to and including $100. Send details, including contact name and telephone number, to the Editor by 10th of the month prior to publication.

parable of the two sons. Recently, Bishop-in-Council agreed to begin a listening process in the diocese to hear the stories of homosexual people who are struggling to find their rightful place in the life of the church. Here is our chance to begin to turn this discussion around in the life of our diocese. I encourage everyone to be a part of the listening process as a sign of our commitment to being an inclusive church.

The Right Reverend John McIntyre Anglican Bishop of Gippsland

Money is the root of all evil . No, The love of money is the problem. Money can be your Master or your Servant. A deposit with the Anglican Development Fund can solve the problem. It enables you to control your money and not let it control you. You can save for yourself and let your money be a servant to the Anglican Church in Gippsland at the same time. The current interest rates for deposits in the Anglican Development Fund for Gippsland Diocese are: 3.75% At Call 4.75% Term Deposits to $20,000 5.00% Term Deposits $20,000 + The period for a term deposit is 12 months with a minimum amount of $100. Consider also there are No Fees or Charges to operate your Account with the ADF. Access to your money is only a phone call away. Open an Account with the ADF today. Phone us on (03) 5144 2044 or write to The Registrar at: PO Box 928 Sale, Vic. 3850, or you can drop in to the Diocesan Registry at 453 Raymond Street, Sale, to open your Deposit Account with us.
Note: Neither the Anglican Diocese of Gippsland nor the Anglican Development Fund Gippsland is prudentially supervised by APRA. Contributions to the Fund do not obtain the benefit of depositor protection provisions of the Banking Act 1959.

John sits on 40th Synod

ABOVE: The Honorable John Delzoppo, Chairman of Synod Committees, Bishop John McIntyre, President of Synod, and Ms Rowena Armstrong AO QC, Chancellor of Synod, concentrate on the business of the Diocese of Gippsland. John Delzoppo was attending his 40th Synod in Gippsland Diocese this year. Photo: Jeanette Severs Parish contributors please note: Due to the extensive coverage of Synod in The Gippsland Anglican, articles and photographs submitted for this month are being held over for possible inclusion in the July issue. Editor

The Gippsland Anglican

June 2011

Our Diocese - 36th Annual Synod 2011


Turn the cheek for dignity
FOLLOWING is the sermon spoken at the Gippsland Synod Eucharist, by the Most Reverend Phillip Aspinall, Archbishop of Brisbane and Primate of the Anglican Church in Australia. The sermon is based on Matthew 5-7: Sermon on the mount. THE famous ‘Sermon on the Mount’ runs through chapters five, six and seven of Matthew. The sermon has been called ‘winged words’. It has been seen as ‘a canon within the canon,’ a summary of the Christian faith because these words are powerfully representative of the whole Christian view of and approach to life. But for all that, the sermon is not without its difficulties. Some of these words could easily be responsible for FF Bruce, I think it was, saying the bible is a most difficult book not because of the bits I can’t understand, but because of the bits I can. The sermon teaches us, for example – ‘If your right eye causes you to sin, pluck it out’ (5.29). ‘Do not swear at all’ (5.34) in contrast to Article 39 of our Articles of Religion which has it ‘… that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth …’ The sermon tells us ‘not [to] resist one who is evil’ (5.39) which seems to undermine the very basis of decent society. You are to ‘give to him who begs from you’ (5.42) but, as Luther construed it, not necessarily exactly what he asks for! ‘You must be perfect, as your heavenly Father is perfect’ (5.48). You are not to be angry; show not even a desire to retaliate; feel no hatred; be entirely and wholly pure. ‘Hear these words and do them,’ says Jesus. Simple. Straightforward. Unqualified. Clear. But they’ve given rise to perhaps more gymnastics by interpreters down the ages than any other passage in scripture. The medieval church saw the sermon as a counsel of perfection which it expected only monks to observe who were living outside the real world. The ‘you will catch glimpses of the transforming implication being that those who had to deal with work of the Spirit among us ,,, it is not too late’ the realities of day to day life couldn’t possibly live by such a code and survive. Jesus sets this very different approach over against the curThe Reformation dispensed with this double standard and regarded the sermon as setting down uncompromising stan- rent way Israel is treading which he saw would lead to disdards for all Christian people, who would of course fall short aster. Above all Jesus’ pleads for Israel not to follow the path of such impossible expectations and fall back on the grace of of violent resistance. ‘Do not resist evil,’ he says: an inexplicable command if justification by faith. In the 19th century, scholars argued that Jesus wasn’t set- viewed as a moral instruction. But understood historically as ting down rules for behaviour, but rather exposing inner prin- a plea not to align themselves with the military resistance ciples and attitudes, fundamental inward dispositions. So the movement - it makes perfect sense in the overall context of sermon was about renewal of the inner life rather than ethics: the sermon. The sermon is a call to Israel to resist in a different, less diwho we should be rather than what we need to do. I am more convinced by Tom Wright’s circumvention of rect way. ‘Turn the other cheek,’ says Jesus. To be struck on these gymnastics with a decent dose of historical context. the right cheek with the right hand means being struck with The sermon, he says, is a challenge to Israel to be truly Israel: the back of the hand – a sign of contempt by the aggressor to be true to her identity and vocation as the people of God. and of humiliation for the victim. To ‘turn the left cheek also’ Israel longed for God’s kingdom to come and was ready to is not to be a doormat: it’s to insist on one’s dignity, to destruggle and fight for it. Israel hoped she would be vindi- mand equality with the assailant. It is quiet, strong, dignified cated in a national victory, her enemies, including her occu- assertion. Peacemaking. The way of Jesus shuns showy religious observance. God piers, would be overthrown, the land returned and she would will not be bribed or manipulated by long prayers, ostentasee God. But in Jesus’ view, Israel was on the wrong track. As the tious almsgiving, attention-grabbing fasting. That’s not who beatitudes set out, the kingdom belongs to the poor in spirit God is. That’s an idol who can be conned or persuaded into and will be inherited by way of meekness, not through phys- giving what one wants. But God is Father and knows what ical battles against armed enemies; not through anger where justice means nothing more than vengeance. Humility and gentleness will inherit the kingdom, says Jesus. Mercy is for the merciful, not the vengeful; for the peacemakers and the pure of heart. First and foremost, the beatitudes call Israel to discover her true vocation by following the way Jesus sets out, rather than by aligning herself with other would-be leaders. Israel was meant to be the salt of the earth and the light of the world, but had lost her saltiness and hidden her light from the nations round about. Jesus calls Israel to be her true self, by following his agenda, rather than the path she was on. ‘You have heard that it was said … but I say to you …’ The great antitheses are a kind of radicalization of the Torah, the old law, going to the heart of it. Israel is not going to be her true self by multiplying and refining rules to be followed. She will only discover her true identity by integrating heart and action in a single loyalty. That basic idea still finds expression in our own call to prayer in the daily office in AAPB: ‘Let us pray with one heart and mind.’ Such an integration, such a discovery, Jesus is saying, will produce a very different way of being Israel. According to this way, an accused person will reconcile with an accuser on the way to court; alienated friends will reconcile on the way to the Temple. If you are commandeered by a Roman soldier to carry his pack for a mile, you will be surprisingly generous rather than complain and retaliate. The state’s enemies are not necessarily enemies of God and Israel must learn to love them and to pray for them if she is truly to be like her heavenly Father. Love and mercy are the code for the true people of God. The ones who live like that are the ones who will be vindicated. Relationships are to be characterized by forgiveness, not by insisting on saving face or maintaining the upper hand.

his children need. Those who truly relate to God as Father will be vindicated. They need not be afraid. But those angling for land or national restoration or ancestral rights will be disappointed. The whole way Jesus sets out can be summed up very simply in a basic rule of thumb: whatever you want others to do to you, do that to them. Jesus ends the sermon with a grim warning: the only way for Israel to avoid personal and national disaster is for them to change direction and follow his way. The house built on the rock, in 1st century Israel, would have been heard as a reference to the temple. If Israel will not choose Jesus’ way their most precious national institution is itself at risk. His later turning over the tables in the temple enacts the consequences the sermon tries to avoid. In its historical context the sermon confronts its listeners with a stark choice. The people of Israel can stand over against their enemies, isolate themselves from them, struggle and battle with them, exercising the politics of coercion, power and control and hope Yahweh will vindicate them because they are pure. Or Israel can take up the alternative set out by Jesus marked by meekness, non-violence, mercy, peacemaking, reconciliation, forgiveness, generosity. To what extent does this choice still confront us today? In personal and institutional life? In our families: in our dealings with children, spouses, parents? In congregational life? In our dioceses? In the life of the national church? In the international Anglican Communion? I tend to think the choices before us are just as stark as they were for Israel in Jesus’ day. The temptation to secure our own position is just as great now as it was then. The risks to our institutions and in our personal lives are just as marked. And the urgency is just as pressing. And yet, from time to time, and, I dare say, even in this Synod you will catch glimpses of the transforming work of the Spirit among us, of the better way. It is not yet too late. ‘Everyone who hears these words of mine and acts on them will be like a wise man who built his house on rock. … And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. … and great was its fall.’ Amen. ABOVE: Archbishop Phillip Aspinall, Primate of the Anglican Church in Australia, speaks at Drouin. Photo: Jeanette Severs


This year Anglicare Victoria will be called upon to help more than 2,000 families in the Gipsland region. Families who have been left vulnerable by spiralling household costs, rental pressure and other things out of their control. Families like Ava’s who are at breaking point because of their financial crisis.


Phone 1800 809 722 or visit

The Gippsland Anglican


Our Diocese - 36th Annual Synod 2011

June 2011

The Anglican Communion Covenant in detail
IN the Bible, ‘covenant’ refers to a solemn agreement or promise, binding two parties together. In talking about the character of covenant, we could be talking about a relationship, about sharing, based on promises and commitment. In particular, it is about sharing life, love and friendship; like the relationship of a family. [Attributed to Rabbi Lord Sacks, Lamberth Conference 2008.] The Primate of the Anglican Church in Australia, Archbishop Dr Phillip Aspinall, spoke about the family of the church in his discussion and presentation on the Covenant at the 36th Annual Gippsland Synod, held recently in Drouin, Victoria. The following is the proposed Anglican Communion Covenant, to come before General Synod. This document, along with questions and answers, study guides and references can also be accessed on the website of the Anglican Church in Australia, General Synod and the website of the Anglican Diocese of Gippsland. A report on Archbishop Aspinall’s address is on page one of this issue of The Gippsland Anglican. The Primate feels strongly the Covenant should be discussed by all people in the wider church, in line with traditional decision making in the Anglican Church of Australia, rather than be left in the hands of a few people. Trinity. What is the life revealed to us? St John makes it clear that the communion of life in the Church participates in the communion which is the divine life itself, the life of the Trinity. This life is not a reality remote from us, but one that has been “seen” and “testified to” by the apostles and their followers: “for in the communion of the Church we share in the divine life”. This life of the One God, Father, Son, and Holy Spirit, shapes and displays itself through the very existence and ordering of the Church. The Church of the Triune God, The Cyprus Statement of the International Commission for Anglican Orthodox Theological Dialogue, 2007, paragraph 1,2. 2. Our divine calling into communion is established in God’s purposes for the whole of creation (Eph 1:10; 3:9ff.). It is extended to all humankind, so that, in our sharing of God’s life as Father, Son, and Holy Spirit, God might restore in us the divine image. Through time, according to the Scriptures, God has furthered this calling through covenants made with Noah, Abraham, Israel, and David. The prophet Jeremiah looked forward to a new covenant not written on tablets of stone but upon the heart (Jer 31.31-34). In God’s Son, Christ Jesus, a new covenant is given us, established in his “blood … poured out for the many for the forgiveness of sins” (Mt 26:28), secured through his resurrection from the dead (Eph 1:19-23), and sealed with the gift of the Holy Spirit poured into our hearts (Rom 5:5). Into this covenant of death to sin and of new life in Christ we are baptized, and empowered to share God’s communion in Christ with all people, to the ends of the earth and of creation. 3. We humbly recognize that this calling and gift of communion entails responsibilities for our common life before God as we seek, through grace, to be faithful in our service of God’s purposes for the world. Joined in one universal Church, which is Christ’s Body, spread throughout the earth, we serve his gospel even as we are enabled to be made one across the dividing walls of human sin and estrangement (Eph 2.12-22). The forms of this life in the Church, caught up in the mystery of divine communion, reveal to the hostile and divisive power of the world the “manifold wisdom of God” (Eph 3:9-10). Faithfulness, honesty, gentleness, humility, patience, forgiveness, and love itself, lived out in mutual deference and service (Mk 10.44-45) among the Church’s people and through its ministries, contribute to building up the body of Christ as it grows to maturity (Eph 4.1-16; Col 3.8-17). 4. In the providence of God, which holds sway even over our divisions caused by sin, various families of churches have grown up within the universal Church in the course of history. Among these families is the Anglican Communion, which provides a particular charism and identity among the many followers and servants of Jesus. We recognise the wonder, beauty and challenge of maintaining communion in this family of churches, and the need for mutual commitment and discipline as a witness to God’s promise in a world and time of instability, conflict, and fragmentation. Therefore, we covenant together as churches of this Anglican Communion to be faithful to God’s promises through the historic faith we confess, our common worship, our participation in God’s mission, and the way we live together. 5. To covenant together is not intended to change the character of this Anglican expression of Christian faith. Rather, we recognise the importance of renewing in a solemn way our commitment to one another, and to the common understanding of faith and order we have received, so that the bonds of affection which hold us together may be re-affirmed and intensified. We do this in order to reflect, in our relations with one another, God’s own faithfulness and promises towards us in Christ (2 Cor 1.20-22). 6. We are a people who live, learn, and pray by and with the Scriptures as God’s Word. We seek to adore God in thanks and praise and to make intercession for the needs of people everywhere through common prayer, united across many cultures and languages. We are privileged to share in the mission of the apostles to bring the gospel of Christ to all nations and peoples, not only in words but also in deeds of compassion and justice that witness to God’s character and the triumph of Christ over sin and death. We give ourselves as servants of a greater unity among the divided Christians of the world. May the Lord help us to “preach not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake” (2 Cor. 4.5). 7. Our faith embodies a coherent testimony to what we have received from God’s Word and the Church’s long-standing witness. Our life together reflects the blessings of God (even as it exposes our failures in faith, hope and love) in growing our Communion into a truly global family. The mission we pursue aims at serving the great promises of God in Christ that embrace the peoples and the world God so loves. This mission is carried out in shared responsibility and stewardship of resources, and in interdependence among ourselves and with the wider Church. 8. Our prayer is that God will redeem our struggles and weakness, renew and enrich our common life and use the Anglican Communion to witness effectively in all the world, working with all people of good will, to the new life and hope found in Christ Jesus.

Section One: Our Inheritance of Faith
1.1 Each Church affirms:
(1.1.1) its communion in the one, holy, catholic, and apostolic Church, worshipping the one true God, Father, Son, and Holy Spirit. (1.1.2) the catholic and apostolic faith uniquely revealed in the Holy Scriptures and set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation. The historic formularies of the Church of England, forged in the context of the European Reformation and acknowledged and appropriated in various ways in the Anglican Communion, bear authentic witness to this faith. (1.1.3) the Holy Scriptures of the Old and New Testaments as containing all things necessary for salvation and as being the rule and ultimate standard of faith. (1.1.4) the Apostles’ Creed, as the baptismal symbol; and the Nicene Creed, as the sufficient statement of the Christian faith. (1.1.5) the two sacraments ordained by Christ himself – Baptism and the Supper of the Lord – ministered with the unfailing use of Christ’s words of institution, and of the elements ordained by him. (1.1.6) the historic episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of his Church. (1.1.7) the shared patterns of our common prayer and liturgy which form, sustain and nourish our worship of God and our faith and life together. (1.1.8) its participation in the apostolic mission of the whole people of God, and that this mission is shared with other Churches and traditions beyond this Covenant.

Introduction to the Covenant Text
“This life is revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us – we declare to you what we have seen and heard so that you also may have communion with us; and truly our communion is with the Father and with his Son Jesus Christ. These things we write so that our joy may be complete.” (1 John 1.2-4). 1. God has called us into communion in Jesus Christ (1 Cor. 1.9). This communion has been “revealed to us” by the Son as being the very divine life of God the

We, as Churches of the Anglican Communion, under the Lordship of Jesus Christ, solemnly covenant together in these following affirmations and commitments. As people of God, drawn from “every nation, tribe, people and language” (Rev 7.9), we do this in order to proclaim more effectively in our different contexts the grace of God revealed in the gospel, to offer God’s love in responding to the needs of the world, to maintain the unity of the Spirit in the bond of peace, and together with all God’s people to attain the full stature of Christ (Eph 4.3,13).

1.2 In living out this inheritance of faith together in varying contexts, each Church, reliant on the Holy Spirit, commits itself:

Your Local MP in Gippsland
Philip Davis
Member for Eastern Victoria
Serving the communities of Gippsland in State Parliament

Advocating for Gippsland Putting your concerns to the State Government
Shop 2, 424 Raymond Street PO Box 9210 Sale Vic 3853 — (03) 5143 1038

Authorised by Philip R. Davis MP

(1.2.1) to teach and act in continuity and consonance with Scripture and the catholic and apostolic faith, order and tradition, as received by the Churches of the Anglican Communion, mindful of the common councils of the Communion and our ecumenical agreements. (1.2.2) to uphold and proclaim a pattern of Christian theological and moral reasoning and discipline that is rooted in and answerable to the teaching of Holy Scripture and the catholic tradition. (1.2.3) to witness, in this reasoning, to the renewal of humanity and the whole created order through the death and resurrection of Christ, and to reflect the holiness that in consequence God gives to, and requires from, his people. (1.2.4) to hear, read, mark, learn and inwardly digest the Scriptures in our different contexts, informed by the attentive and communal reading of - and costly witness to the Scriptures by all the faithful, by the teaching of bishops and synods, and by the results of rigorous study by lay and ordained scholars. (1.2.5) to ensure that biblical texts are received, read and interpreted
continued next page

The Gippsland Anglican

June 2011

Our Diocese - 36th Annual Synod 2011


The new Anglican Covenant in detail
continued from previous page faithfully, respectfully, comprehensively and coherently, with the expectation that Scripture continues to illuminate and transform the Church and its members, and through them, individuals, cultures and societies. (1.2.6) to encourage and be open to prophetic and faithful leadership in ministry and mission so as to enable God’s people to respond in courageous witness to the power of the gospel in the world. (1.2.7) to seek in all things to uphold the solemn obligation to nurture and sustain eucharistic communion, in accordance with existing canonical disciplines, as we strive under God for the fuller realisation of the communion of all Christians. (1.2.8) to pursue a common pilgrimage with the whole Body of Christ continually to discern the fullness of truth into which the Spirit leads us, that peoples from all nations may be set free to receive new and abundant life in the Lord Jesus Christ. from around the world; and our summons into a more fully developed communion life. (2.1.3) in humility our call to constant repentance: for our failures in exercising patience and charity and in recognizing Christ in one another; our misuse of God’s gracious gifts; our failure to heed God’s call to serve; and our exploitation one of another. (2.1.4) the imperative of God’s mission into which the Communion is called, a vocation and blessing in which each Church is joined with others in Christ in the work of establishing God’s reign. As the Communion continues to develop into a worldwide family of interdependent churches, we embrace challenges and opportunities for mission at local, regional, and international levels. In this, we cherish our mission heritage as offering Anglicans distinctive opportunities for mission collaboration. (2.1.5) that our common mission is a mission shared with other Churches and traditions beyond this Covenant. We embrace opportunities for the discovery of the life of the whole gospel, and for reconciliation and shared mission with the Church throughout the world. We affirm the ecumenical vocation of Anglicanism to the full visible unity of the Church in accordance with Christ’s prayer that “all may be one”. It is with all the saints in every place and time that we will comprehend the fuller dimensions of Christ’s redemptive and immeasurable love. to bring all to repentance and faith; (2.2.2.b) “to teach, baptize and nurture new believers”, making disciples of all nations (Mt 28.19) through the quickening power of the Holy Spirit10 and drawing them into the one Body of Christ whose faith, calling and hope are one in the Lord (Eph 4.4-6); (2.2.2.c) “to respond to human need by loving service”, disclosing God’s reign through humble ministry to those most needy (Mk 10.42-45; Mt 18.4; 25.31-45); (2.2.2.d) “to seek to transform unjust structures of society” as the Church stands vigilantly with Christ proclaiming both judgment and salvation to the nations of the world11, and manifesting through our actions on behalf of God’s righteousness the Spirit’s transfiguring power; (2.2.2.e) “to strive to safeguard the integrity of creation and to sustain and renew the life of the earth” as essential aspects of our mission in communion. (2.2.3) to engage in this mission with humility and an openness to our own ongoing conversion in the face of our unfaithfulness and failures in witness. (2.2.4) to revive and renew structures for mission which will awaken and challenge the whole people of God to work, pray and give for the spread of the gospel. (2.2.5) to order its mission in the joyful and reverent worship of God, thankful that in our eucharistic communion “Christ is the source and goal of the unity of the Church and of the renewal of human community” . mind of Christ. Churches of the Anglican Communion are bound together “not by a central legislative and executive authority, but by mutual loyalty sustained through the common counsel of the bishops in conference” and of the other instruments of Communion. (3.1.3) the central role of bishops as guardians and teachers of faith, as leaders in mission, and as a visible sign of unity, representing the universal Church to the local, and the local Church to the universal and the local Churches to one another. This ministry is exercised personally, collegially and within and for the eucharistic community. We receive and maintain the historic threefold ministry of bishops, priests and deacons, ordained for service in the Church of God, as they call all the baptised into the mission of Christ. (3.1.4) the importance of instruments in the Anglican Communion to assist in the discernment, articulation and exercise of our shared faith and common life and mission. The life of communion includes an ongoing engagement with the diverse expressions of apostolic authority, from synods and episcopal councils to local witness, in a way which continually interprets and articulates the common faith of the Church’s members (consensus fidelium). In addition to the many and varied links which sustain our life together, we acknowledge four particular Instruments at the level of the Anglican Communion which express this co-operative service in the life of communion. I. We accord the Archbishop of Canterbury, as the bishop of the See of Canterbury with which Anglicans have historically been in communion, a primacy of honour and respect among the college of bishops in the Anglican Communion as first among equals (primus inter pares). As a focus and means of unity, the Archbishop gathers and works with the Lambeth Conference and Primates’ Meeting, and presides in the Anglican Consultative Council. II. The Lambeth Conference expresses episcopal collegiality worldwide, and brings together the bishops for common worship, counsel, consultation and encouragement in their ministry of guarding the faith and unity of the Communion and equipping the saints for the work of ministry (Eph 4.12) and mission. III. The Anglican Consultative Council is comprised of lay, clerical and episcopal representatives from our Churches. It facilitates the co-operative work of the Churches of the Anglican Communion, coordinates aspects of international Anglican ecumenical and mission work, calls the Churches into mutual responsibility and interdependence, and advises on developing provincial structures. IV. The Primates’ Meeting is convened by the Archbishop of Canterbury for mutual support, prayer and counsel. The authority that primates bring to the meeting arises from their own positions as the senior bishops of their Provinces, and the fact that they are in conversation with their own Houses of Bishops and located within their own synodical structures. In the Primates’ Meeting, the Primates and Moderators are called to work as representatives of their Provinces in collaboration with one another in mission and in doctrinal, moral and pastoral matters that have Communion-wide implications. It is the responsibility of each Instrument to consult with, respond to, and support each other Instrument and the Churches of the Communion. Each Instrument may initiate and commend a process of discernment and a direction for the Communion and its Churches.

Section Two: The Life We Share with Others: Our Anglican Vocation
2.1 Each Church affirms:
(2.1.1) communion as a gift of God given so that God’s people from east and west, north and south, may together declare the glory of the Lord and be both a sign of God’s reign in the Holy Spirit and the first fruits in the world of God’s redemption in Christ. (2.1.2) its gratitude for God’s gracious providence extended to us down through the ages: our origins in the Church of the apostles; the ancient common traditions; the rich history of the Church in Britain and Ireland reshaped by the Reformation, and our growth into a global communion through the expanding missionary work of the Church; our ongoing refashioning by the Holy Spirit through the gifts and sacrificial witness of Anglicans

3.2 Acknowledging our interdependent life, each Church, reliant on the Holy Spirit, commits itself:

2.2 In recognition of these affirmations, each Church, reliant on the Holy Spirit, commits itself:

(2.2.1) to answer God’s call to undertake evangelisation and to share in the healing and reconciling mission “for our blessed but broken, hurting and fallen world”, and, with mutual accountability, to share our God-given spiritual and material resources in this task. (2.2.2) to undertake in this mission, which is the mission of God in Christ: (2.2.2.a) “to proclaim the Good News of the Kingdom of God” and

Section Three: Our Unity and Common Life
3.1 Each Church affirms:
(3.1.1) that by our participation in Baptism and Eucharist, we are incorporated into the one body of the Church of Jesus Christ, and called by Christ to pursue all things that make for peace and build up our common life. (3.1.2) its resolve to live in a Communion of Churches. Each Church, with its bishops in synod, orders and regulates its own affairs and its local responsibility for mission through its own system of government and law and is therefore described as living “in communion with autonomy and accountability”. Trusting in the Holy Spirit, who calls and enables us to dwell in a shared life of common worship and prayer for one another, in mutual affection, commitment and service, we seek to affirm our common life through those Instruments of Communion by which our Churches are enabled to be conformed together to the

to The Gippsland Anglican
Get The Gippsland Anglican posted direct to you
Name ...................................................................... Address .................................................................. ................................................................................. Telephone ...............................................................
Yes, I would like a one year postal subscription to The Gippsland Anglican, costing $27.50. I enclose a cheque/postal order, made out to the Anglican Diocese of Gippsland. Send to TGA subscriptions, Anglican Diocese of Gippsland, PO Box 928, Sale, 3850. Enquiries, telephone 03 5144 2044.

(3.2.1) to have regard for the common good of the Communion in the exercise of its autonomy, to support the work of the Instruments of Communion with the spiritual and material resources available to it, and to receive their work with a readiness to undertake reflection upon their counsels, and to endeavour to accommodate their recommendations. (3.2.2) to respect the constitutional autonomy of all of the Churches of the Anglican Communion, while upholding our mutual responsibility and interdependence in the Body of Christ, and the responsibility of each to the Communion as a whole. (3.2.3) to spend time with openness and patience in matters of theological debate and reflection, to listen, pray and study with one another in order to discern the will of God. Such prayer, study and debate is an essential feature of the life of the Church as it seeks to be led by the Spirit into all truth and to proclaim the gospel afresh in each generation. Some issues, which are perceived as controversial or new when they arise, may well evoke a deeper understanding of the implications of God’s revelation to us; others may prove to be distractions or even obstacles to the faith. All such matters therefore need to be tested by shared discernment in the life of the Church. (3.2.4) to seek a shared mind with other Churches, through the Communion’s councils, about matters of common concern, in a way consistent with the Scriptures, the common standards of faith, and the canon laws of our churches. Each Church will undertake wide consultation with the other Churches of the Anglican Communion and with the Instruments and Commissions of the Communion. (3.2.5) to act with diligence, care and caution in respect of any action which may provoke controversy, which by its intensity, substance or extent could threaten the unity of
continued next page

The Gippsland Anglican


Our Diocese - 36th Annual Synod 2011

June 2011

The new Anglican Covenant as proposed
continued from previous page the Communion and the effectiveness or credibility of its mission. (3.2.6) in situations of conflict, to participate in mediated conversations, which involve face to face meetings, agreed parameters and a willingness to see such processes through. (3.2.7) to have in mind that our bonds of affection and the love of Christ compel us always to uphold the highest degree of communion possible. in the preceding sections a statement of faith, mission and interdependence of life which is consistent with its own life and with the doctrine and practice of the Christian faith as it has received them. It recognises these elements as foundational for the life of the Anglican Communion and therefore for the relationships among the covenanting Churches. (4.1.3) Such mutual commitment does not represent submission to any external ecclesiastical jurisdiction. Nothing in this Covenant of itself shall be deemed to alter any provision of the Constitution and Canons of any Church of the Communion, or to limit its autonomy of governance. The Covenant does not grant to any one Church or any agency of the Communion control or direction over any Church of the Anglican Communion. (4.1.4) Every Church of the Anglican Communion, as recognised in accordance with the Constitution of the Anglican Consultative Council, is invited to enter into this Covenant according to its own constitutional procedures. (4.1.5) The Instruments of Communion may invite other Churches to adopt the Covenant using the same procedures as set out by the Anglican Consultative Council for the amendment of its schedule of membership. Adoption of this Covenant does not confer any right of recognition by, or membership of, the Instruments of Communion, which shall be decided by those Instruments themselves. (4.1.6) This Covenant becomes active for a Church when that Church adopts the Covenant through the procedures of its own Constitution and Canons. and mutual accountability which hold each Church in the relationship of communion one with another. Recognition of, and fidelity to, this Covenant, enable mutual recognition and communion. Participation in the Covenant implies a recognition by each Church of those elements which must be maintained in its own life and for which it is accountable to the Churches with which it is in Communion in order to sustain the relationship expressed in this Covenant. (4.2.2) The Standing Committee of the Anglican Communion, responsible to the Anglican Consultative Council and the Primates’ Meeting, shall monitor the functioning of the Covenant in the life of the Anglican Communion on behalf of the Instruments. In this regard, the Standing Committee shall be supported by such other committees or commissions as may be mandated to assist in carrying out this function and to advise it on questions relating to the Covenant. (4.2.3) When questions arise relating to the meaning of the Covenant, or about the compatibility of an action by a covenanting Church with the Covenant, it is the duty of each covenanting Church to seek to live out the commitments of Section 3.2. Such questions may be raised by a Church itself, another covenanting Church or the Instruments of Communion. (4.2.4) Where a shared mind has not been reached the matter shall be referred to the Standing Committee. The Standing Committee shall make every effort to facilitate agreement, and may take advice from such bodies as it deems appropriate to determine a view on the nature of the matter at question and those relational consequences which may result. Where appropriate, the Standing Committee shall refer the question to both the Anglican Consultative Council and the Primates’ Meeting for advice. (4.2.5) The Standing Committee may request a Church to defer a controversial action. If a Church declines to defer such action, the Standing Committee may recommend to any Instrument of Communion relational consequences which may specify a provisional limitation of participation in, or suspension from, that Instrument until the completion of the process set out below. (4.2.6) On the basis of advice received from the Anglican Consultative Council and the Primates’ Meeting, the Standing Committee may make a declaration that an action or decision is or would be “incompatible with the Covenant”. (4.2.7) On the basis of the advice received, the Standing Committee shall make recommendations as to relational consequences which flow from an action incompatible with the Covenant. These recommendations may be addressed to the Churches of the Anglican Communion or to the Instruments of the Communion and address the extent to which the decision of any covenanting Church impairs or limits the communion between that Church and the other Churches of the Communion, and the practical consequences of such impairment or limitation. Each Church or each Instrument shall determine whether or not to accept such recommendations. (4.2.8) Participation in the decision making of the Standing Committee or of the Instruments of Communion in respect to section 4.2 shall be limited to those members of the Instruments of Communion who are representatives of those churches who have adopted the Covenant, or who are still in the process of adoption. (4.2.9) Each Church undertakes to put into place such mechanisms, agencies or institutions, consistent with its own Constitution and Canons, as can undertake to oversee the maintenance of the affirmations and commitments of the Covenant in the life of that Church, and to relate to the Instruments of Communion on matters pertinent to the Covenant. matic withdrawal from the Instruments of Communion or a repudiation of its Anglican character, it may raise a question relating to the meaning of the Covenant, and of compatibility with the principles incorporated within it, and trigger the provisions set out in section 4.2 above.

4.4 The Covenant Text and its amendment

Section Four: Our Covenanted Life Together
4: Each Church affirms the following principles and procedures, and, reliant on the Holy Spirit, commits itself to their implementation. 4.1 Adoption of the Covenant

(4.1.1) Each Church adopting this Covenant affirms that it enters into the Covenant as a commitment to relationship in submission to God. Each Church freely offers this commitment to other Churches in order to live more fully into the ecclesial communion and interdependence which is foundational to the Churches of the Anglican Communion. The Anglican Communion is a fellowship, within the One, Holy, Catholic and Apostolic Church, of national or regional Churches, in which each recognises in the others the bonds of a common loyalty to Christ expressed through a common faith and order, a shared inheritance in worship, life and mission, and a readiness to live in an interdependent life. (4.1.2) In adopting the Covenant for itself, each Church recognises

(4.4.1) The Covenant consists of the text set out in this document in the Preamble, Sections One to Four and the Declaration. The Introduction to the Covenant Text, which shall always be annexed to the Covenant text, is not part of the Covenant, but shall be accorded authority in understanding the purpose of the Covenant. (4.4.2) Any covenanting Church or Instrument of Communion may submit a proposal to amend the Covenant to the Instruments of Communion through the Standing Committee. The Standing Committee shall send the proposal to the Anglican Consultative Council, the Primates’ Meeting, the covenanting Churches and any other body as it may consider appropriate for advice. The Standing Committee shall make a recommendation on the proposal in the light of advice offered, and submit the proposal with any revisions to the covenanting Churches. The amendment is operative when ratified by three quarters of such Churches. The Standing Committee shall adopt a procedure for promulgation of the amendment.

Our Declaration
With joy and with firm resolve, we declare our Churches to be partakers in this Anglican Communion Covenant, offering ourselves for fruitful service and binding ourselves more closely in the truth and love of Christ, to whom with the Father and the Holy Spirit be glory for ever. Amen. “Now may the God of Peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, make you complete in everything good so that you may do his will, working among us that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.” (Hebrews 13.20, 21)

4.2 The Maintenance of the Covenant and Dispute Resolution

(4.2.1) The Covenant operates to express the common commitments

Latrobe alley Vuneral Fervices S
J Qualified, experienced and caring staff J Modern chapels J Refreshments and catering facilities available J Secure, guaranteed, pre-paid and pre-arranged funeral plans J Over 70 years of service to the Latrobe Valley

4.3 Withdrawing from the Covenant

The Anglican Diocese of Gippsland takes complaints of abuse and harm seriously.

(4.3.1) Any covenanting Church may decide to withdraw from the Covenant. Although such withdrawal does not imply an auto-

Saturday, June 18 A conference on violence and abuse in the family At Holy Trinity Anglican Church 106 Church Rd, Doncaster 1.30pm to 5pm. Cost: $25, $15 concession. Graeme Cann will introduce the topic and then lead one of four workshops on this matter. For more information see the CBE website, select events or contact Denise Cooper-Clarke on mobile telephone, 0438 595527.

MOE 5126 1111 MORWELL 5134 4937 TRARALGON 5174 2258
Owned and operated by Paul and Katrina McInnes
Proud member of the Australian Funeral Directors Association and the Australian and British Institutes of Embalming


If you may have been harmed by a Church worker, or know someone who has, please come forward. All complaints will be treated sensitively and confidentially. The Director of Professional Standards, Cheryl Russell, can be contacted on telephone 03 5633 1573, on mobile 0407 563313 or email

MARK RIDDLE Consultant

The Gippsland Anglican

June 2011

Our Diocese - Activity Page for Children


Color in the picture
Dove in stained glass window



Holy Spirit speaks in our hearts
IT is great fun to watch a kite soaring high into the sky. What keeps the kite up there? It is the wind, isn't it? If we cannot see the wind, how do we know it is there? We know the wind is there because we can hear it in the trees and around the windows and doors. We cannot see the wind, but we know it is there because we can hear it. We know the wind is there because we can see it moving leaves on the trees and blowing bits of paper around. We know the wind is there because we can see what the wind is doing. We can feel the wind. Blow onto the back of your hand. We cannot see the wind, but we can feel it blowing past our faces and blowing through our hair. Many churches celebrate a special day called Pentecost. It was on the day of Pentecost God sent his Holy Spirit to the church. The Bible tells us the apostles were together when suddenly there was a sound like a mighty, rushing wind. Then, it says, they were filled with the Holy Spirit. God's Holy Spirit is like the wind, we cannot see him, but we can know he is there, just like we can know the wind is there; We can hear the Holy Spirit speaking to our hearts.

Third Generation Funeral Director
Creating inspirational funerals
In a time of need, we all turn to our family for comfort. Gippsland Funeral Services continues to provide care and attention just as it has for the Gippsland Community for nearly 70 years. “My grandfather’s attitude was that every funeral he looked after would be well conducted. That has been our philosophy for the three generations that my family has assisted your family, and continues to form the basis of our service.” - Scott Rossetti

Diocese of Gippsland land l
Safe Ministry Seminars for 2011 i is y rs Theme: Bullying and Boundaries em eme: Bul yi n ound ri ul yi nd ri
Who needs to attend?
Clergy and stipendiary lay church workers and Lay Readers who have not attended a seminar in Gippsland in the last two years. Coordinators of ministries, opportunity shops, etc who have not attended a seminar in the last two years. Pastoral associates who have not attended a seminar in the last two years.


When and where?
Wonthaggi Rosedale

June 18 -

Sale 5143 2477 Maffra 5147 1590 Heyfield 5148 2877 Foster 5682 2443 Yarram 5182 5780

If you have further enquiries, please contact Archdeacon Heather Marten, 5134 4674 or 0419597963

Please assist us by emailing Kerrie Schmidt [] or telephone 5144 2044 at the Registry so that we have an idea of numbers f for each venue. You need only attend ONE seminar ar!

September 10 - 10am 12noon

10am 12noon

Support the Aboriginal Ministry Fund

Contact the Diocese of Gippsland, 453 Raymond Street, Sale, Victoria Postal: PO Box 928, Sale, 3853 Fax : 03 5144 7183 Telephone: 03 5144 2044 Email :

The Gippsland Anglican


Our Diocese - 36th Annual Synod 2011

June 2011

Spotlight on aged care
IN the report to Synod on aged care in the diocese, emphasis was placed on the need for more facilities for an ageing population. Dr Neale Taylor presented the report on behalf of Bishop-in-Council and Gippsland Anglican Aged Care Limited. Dr Taylor spoke about the need to expand the number and range of homes at Clifton Waters Village (Bairnsdale) and the need to consider building low cost rental facilities at Morwell, to meet growing needs for aged care residences. Currently, there is space for 40 new units to be developed at Clifton Waters Village, Dr Taylor said. Older units would also need to be replaced in stages. There is a need to increase the number of two and three bedroom units, where possible, he said. The GAAC Ltd report to Synod is reproduced faithfully here. Gippsland Anglican Aged Care Limited (GAAC Ltd) oversees the physical operation of two villages – Clifton Waters at Bairnsdale and Botterill Court in Morwell – and its financial year covers the period from July to June. As such the following are a few highlights for the year ended 30th June 2010. Land and Building Assets: Clifton Waters, established in 1953, operates on a property currently valued, at Fair Value under the Financial Management Act 1994, at just under $10 million. Under similar assessments, the seven unit Botterill Court properties are valued at $550,000. With an annual cash turnover budgeted in 2010/2011 at close to $1 million, GAAC Ltd continues to make a sizeable contribution to the dioce-

ABOVE: Synod youth representatives, Stanley Radford of Rosedale parish, Lydia Jacka of Paynesville and Jordan Breed, Traralgon.

Support for children
By Mary Nicholls
san operation. Resident Populations: The resident populations at the end of June totalled 101 (17 couples, 59 single women and eight single men) in 84 cottages and units at Clifton Waters; and six single women and one couple at Botterill Court. Cottages and Units: Botterill Court’s units were all occupied while Clifton Waters had four cottages in various stages of upgrade and improvement. Building Program: Building redevelopment has been an ongoing requirement over a number of years to meet the ever changing legal, social and health community demands of retirement living. Given the age and original design of some of the vacated cottages, redevelopment at Clifton Waters has often entailed a program of demolition and rebuild. Staff: GAAC Ltd currently has five employees covering a full time equivalent of 3.5 staff members per week to oversee the operations of both villages. The head office of GAAC Ltd has been transferred to Clifton Waters with the management of Botterill Court passing from the Committee of Management at St Mary’s in October of last year. Members of St Mary’s parish continue to be an excellent link in the management operation. With the likelihood of further development, especially at Clifton Waters, Directors are looking at assessing the requirements of staffing the maintenance, building and development programs. The residents of both villages and the staff of Clifton Waters Village continue to be very welcoming and supportive of each other and the wider community. Both villages are supported by excellent trades people. Clifton Waters and Botterill Court are special places for the generally active seniors, and again members of Synod and the Diocese are encouraged to visit and meet the residents of these wonderful parts of the Diocesan family. LEFT and above: Residents of Clifton Waters Village show some of the goods on display at the Autumn Fair recently. Autumn and Spring fairs, weekly craft groups and regular variety performances are part of the social life for people in Anglican aged care residences in Gippsland diocese. BELOW: Mrs Gladys Vardy helped on the raffle stall at the Autumn Fair at Clifton Waters Village. Photos: Jeanette Severs THE diocesan GFS/KidsPlus+ Network continues to meet four times annually, with all meetings advertised for representatives of affiliated or interested parishes to attend. Our aim is to support parish based ministries to children. GFS, an Anglican ministry with its broader networking (state, national and worldwide communication) has a lot to offer in its variety of ministry models, resourcing and leader development programs. Our local networking evaluates and ensures the relevance to our diocesan ministry practices. Eleven of 30 Gippsland parishes have actively registered or affiliated to our network, some more actively than others, however the potential for growth communication and support is to be commended. We are thankful for the coverage of our activities provided through The Gippsland Anglican and the diocese, AWA and MU have all encouraged our ministry through financial donations. We use such funding for our outreach ministry, leader development and resourcing for an interested parish. We are particularly keen to subsidise leader development and skills training events for voluntary leaders in the diocese. During 2010 the parishes of Moe, Heyfield, Newborough, Yallourn North, Rosedale, Sale, Trafalgar, Leongatha, Drouin and Maffra affiliated with the Gippsland Network, Moe parish and a number of adults from across the diocese continue to be registered with the national and worldwide society, enjoying the newsletters, opportunities for conferences and mission support through GFS ministries. We are particularly delighted one of our GFS Moe leaders, Lauren Jankovic was selected as Australia’s National Junior delegate to the GFS World Council, in Ireland this June. Gippsland has had a number of representatives attending World Councils, as observers, but Lauren is our first national delegate. In 2010, the Network organised leader development workshops in Morwell and Inverloch, a theatre sports evening for youth at Rosedale, the annual Cowwarr Weir picnic, a diocesan camp at Mill Valley Ranch and a successful camp held at Forest Edge, Neerim East. We had 41 participants at this event, sponsored so generously, by a number of Gippsland parishes, individuals and groups. Thankyou. The Adult Friends of the Network have met for fellowship, and worship several times during the year and continue to offer great encouragement and support to our ministries to younger people. This support group has a significant mailing list of approximately 40 adults. As Chairman, I particularly wish to acknowledge with appreciation the individuals from parishes across the diocese who are fully committed to their own parish ministries and show extra dedication to voluntarily offer ongoing support to all others in the diocese. Those involved recognise the strength available across the wider Anglican Communion and wish to provide opportunity for our young people to share support and fellowship. The Network grew out of our work as the combined councils of CEBS, The Anglican Boys Society, and the Girls’ Friendly Society (GFS as it is known). After providing a remarkable contribution to the diocese, CEBS as an entity ceased its Gippsland operations in November 2010. We are now, challenged, but determined, to maintain that special ministry to boys and young men as well as to the girls and women of the diocese. We hope you will join in that challenge and maintain a strong diocesan network for these ministries. The GFS National Statement of purpose identifies the goals of our own diocesan Kidsplus+ Network: 1. To provide ministries to children, youth, families and adults in a safe and accepting environment where Christ’s love is evident and the Gospel is proclaimed. (a) Children’s, youth and family ministry: to encourage children, youth and families in local communities; to purposefully support and encourage family life; to equip children and youth with life skills to reach their God-given potential (b) Adult ministry: to support and nurture adults in a faith community; to encourage prayerful support to children’s and youth ministry; to encourage adults to be positive role models to all members, particularly those in leadership. 2. To serve the community locally, nationally and globally through our motto ‘Bear one another’s burdens and so fulfil the law of Christ’ (Galatians 6:2) 3. To receive and disseminate information and facilitate communication locally, nationally and globally, within the organisation and with related service agencies. 4. To encourage dioceses within the organisation to maintain appropriate standards in equipping people for ministry.

The Gippsland Anglican

June 2011

Our Diocese - 36th Annual Synod 2011


AWA service from women
THE Anglican Women of Australia Gippsland group was last year facing a crisis when insufficient people were available to take up executive roles, at an AGM attended by more than 100 women. However, the strength of such an enduring organisation, the umbrella for women’s groups in the Anglican church, has shown through and an executive was formed and continued with the annual rallies and the upcoming fellowship bus trip and AGM. Editor The AWA report to Synod was presented by AWA Chaplain, Reverend Lyndon Phillips (right) and is reproduced here. AWA is an Australia-wide organisation. Here in Gippsland we continue the aims of AWA and bring women together from across the diocese in worship, service and fellowship. Our aim is to deepen the friendship and connections between women from all parishes big and small. All women are automatically members of AWA and can attend any meeting organised by the organisation. AWA executive meetings have been held in Rosedale and in Traralgon. We have two members of the executive who travel from Bairnsdale and we are attempting to shorten their travel, by meeting sometimes in Rosedale. Our meeting always begins with worship. AWA Chaplain, Reverend Lyndon Phillips, has been a great support in planning the worship for meetings. In May 2010, we held a general meeting in Rosedale. This meeting is an opportunity for people from across the diocese to meet and decide which mission projects will be supported through the money already raised from offertories and trading tables from the Deanery Rallies, memberships and donations given from parishes across the diocese. AWA Gippsland gave $10,892, divided between 12 different mission projects. Our mission project for 2010 was the Abbey of St Barnabas. The AWA retreat was held in June at Pallotti College at Millgrove. Rev. Anne Turner led the retreat. This was a time for all to pause, to spend time in quiet, in prayer and reflection. Anne spent many hours preparing for the retreat. Each talk she gave was followed by worship. The booklets we received are a continuing guide to worship. They are an ongoing resource, bringing to mind the spiritual road we travel with God. The annual bus trip was held in October. The bus, as always, was fully booked. The trip last October was to Lakes Entrance. Jean Hillsley and Anne Connelly led the bus trip, planned by Merrill Johnstone and Pat Cameron. As always, it was a time of fun, interest and fellowship. The annual meeting is also held in October at the Cathedral in Sale. The day began, as always, with a Eucharist, taken by Bishop John. The annual meeting is held in Delbridge Hall. Our President, Jane Macqueen, gave her annual report. At the end of the report she informed everyone she was stepping down from the president’s position. Our faithful mission secretary Ethel Armstrong resigned and everyone thanked her for her many years of service to AWA. Bishop John spoke to the meeting about the difficulty of finding people who are able to stand for office in AWA. It was decided to have a small interim committee and spend next year in seeking support from across the diocese for a new executive committee. Pat Cameron stood in as interim president, Carolyn Raymond continued as secretary and Denise Rich as treasurer. Our guest speaker [at the AGM] was Pastor Abraham Maluk from the Sudanese church in Moe. He spoke of his own journey from a boy in war-torn Sudan, where death was an everyday event, to Australia. He brought several members of his community and they completed the day by singing hymns for us. This was a moving experience. The Deanery Rallies were held early in March. We began in the east of the diocese at Metung, then Yarram. Our night meeting was at Newborough. We travelled on to Korumburra and finally to Bunyip. As always we began each rally with worship. We then had reports from AWA itself asking for support for the new executive. We had reports from Mother’s Union, and our interim mission secretary. The new mission project was announced; we will be supporting the establishment of a new library at the Newton Theological Training college at Rabaul. Our speaker was Beth Hookey from Anglicord. She informed us of the work of Anglicord through the descriptions of inspiring women who work tirelessly for those who are so severely disadvantaged. She spoke of Valerie Browning, the director of the Afar

Pastoralist Association in Ethiopia, the director of Al Ahli Hospital in Gaza and the leader for Anglicord of the Karen people in the refugee camps on the Thai-Burma border. Beth encouraged us too to step outside our comfort zone, as these women do on a daily basis. We have decided to cancel the retreat and the Rosedale meeting for this year due to the small interim executive. President: Pat Cameron Secretary: Carolyn Raymond Since Synod, AWA has sent a report to The Gippsland Anglican of its donations for this year. The report of these donations follows.

ABOVE:Representing their parishes at Synod, and enjoying the opportunities for fellowship, were Heather Scott of Leongatha, Miriam Stackhouse of Yarram and Beverley Littlejohn of Boolarra/Yinnar parish. BELOW: Mark Woods, of Traralgon parish and Reverend Brenda Burney, of Westernport parish. Photos: Jeanette Severs

AWA funds for mission
EVERY year, AWA Gippsland allocates money which has been raised at the deanery rallies, held in five parishes around the diocese. The money is given by the generous people of this diocese. This year, the rallies were held in Metung, Yarram, Newborough, Korumburra and Bunyip. The speaker this year was Mrs Beth Hookey. Beth has worked for many years in Anglicord. In sharing with us her own journey from local to international mission, Beth encouraged us to set our sights high and answer God’s call for service. She told us of three women who are working for others outside their comfort zone in Gaza, in Ethiopia and on the Thai/Burma border. It was inspiring to hear of the dedication and sacrifice of these women. Normally, AWA Gippsland allocates the money for missions at the general meeting held in May at Rosedale. This year, as we have only a small interim committee, we did not hold the general meeting and so distributed the money at our executive meeting. As a result of the Rallies and also of donations, we had $2,000 to give to missions. The money will go to: Bush Church Aid Society, $500 Gippsland Home Mission Fund, $500 Indigenous Ministry, $500 Rwanda Seeds of Peace Guest House, specifically for linen, $500 Thank you everyone who so generously contributed. Please also think about nominating for the executive of AWA Gippsland. Do contact interim president, Pat Cameron, on 03 5147 1990 Contributed by Carolyn Raymond

Cursillo takes on new ideas
THE Cursillo report to Synod was presented by Reverend Amy Turner (right). The report follows. DURING the past 12 months, Cursillo in Gippsland took some new initiatives and had some exciting results. It was with pleasure we saw Gippsland’s Bishop John McIntyre attend Men’s Cursillo in Melbourne and we look forward to his renewed support to Gippsland Cursillo. In September last year we held the first parallel Cursillos. There were separate teams for both men and women, led by Len and Chris Makin. The Cursillos were run at the same time and place and in general the response was positive. Most of the activities were separate, but some worship and all meals were together. It was good to see the teams and candidates mixed well, encouraging and supporting each other. We will be holding parallel Cursillos again next year. It was decided, for various reasons, not to hold Cursillos in 2011. During the year, Jodie Pincini and her team ran a very successful Senior’s Day, held at St Paul’s Cathedral, Sale. More than 40 people attended and enjoyed the time of sharing and fellowship. It is planned to run another one this year. The format included two talks based around the thought: ‘There is no use by date with God’. The Scripture reference chosen was Jeremiah 31:3, ‘I have loved you with an everlasting love’. Cursillo Gippsland hosted the National Secretariat meeting in March this year. There were representatives from many of the Dioceses around Australia present and it was helpful to hear the challenges and possible solutions that they were either considering or carrying out. We have adopted two ideas from the National Secretariat meeting. One is a revamp of the Ultreya program, which we think will revitalise Ultreyas. The second is a three day pilgrimage, run by Cursillo but open for all who wish to attend. We are hoping to hold this in September this year. I must acknowledge the great work of Liz Hall who organised the national meeting, arranged the venue, coordinated transport and all the meals and general housekeeping tasks, which led to a smooth running and enjoyable time for all. Thanks, Liz. Co Lay Director, Gippsland Cursillo, Peter Down


Funeral Directors

Barry, Annette and Bradley Lett offer care, compassion and service with dignity for the people of Gippsland. Caring and personal 24-hour service.
Prepaid and prearranged funeral plans available.

67 Macarthur St., Sale 3850

(03) 5143 1232

The Gippsland Anglican


Our Diocese - 36th Annual Synod 2011

June 2011

Cathedral life all-inclusive
IN presenting the report from the Cathedral Parish of St Paul, to Synod, the Dean, The Very Reverend Dr Don Saines, highlighted the focus of the parish to employ a youth community worker, in combination with the diocese. Dr Saines (pictured right with diocesan registrar, Brian Norris) also spoke about a vision to deliver theological education and ministry. [More information in a future issue of The Gippsland Anglican.] The report of the Cathedral parish is reproduced faithfully here.

Liturgical Worship
THE liturgical and worship life of the Cathedral continues to attract a steady and hopefully growing attendance of young families. The spirit of worship in both Sunday morning services is always encouraging and we continue to be built upon ways to help others connect to our liturgical tradition, and parishioners to the community of Sale. The varied character of the two Sunday morning services in the Cathedral is valuable and we seek to offer thoughtful, lively and relevant worship. Congregations average around 45 people at 8am First Order Holy Communion and 75 people at 10am Family service with Holy Communion. We continue to explore our allage inclusiveness at the 10am family service, especially on a first Sunday of the month. We are noticing a steady attendance of young families, if not every week then certainly returning regularly. This age group of young families and younger adults is an area of ongoing concern for outreach and for Christian formation. Evening services are held with the monthly rhythm of Healing Eucharist, Hymn Service, families@five and the Contemplative Prayer service led by members of the Anam Cara Community. During Christmas and Easter we attracted respectively, congregations totalling 399 and 320.

ABOVE: Some of the delegates at Gippsland Anglican Diocese’s 36th annual Synod, on May 13 to 15 this year, held at Drouin. BELOW: Representing Warragul parish were Andrew Ronalds, Archdeacon Phillip Muston, Tina Dent and Katie Peken. Photos: Jeanette Severs study/discussion resources or the weekly resources from Seasons of the Spirit as a link to the Sunday Liturgy. An Education for Ministry Group of 10 people, seven of them new to EfM, meets weekly and is led by mentors, Kate Campbell, Heather Toms and the Dean. More than 50 people joined in Lent Study Groups using Bishop John’s study Set free. Several others used the study for private reflection. Twelve Candidates were confirmed by Bishop John on Sunday December 5, seven youth and three adults from the parish, together with two students from Gippsland Grammar. Twenty-three baptisms were performed and five marriages throughout the year. Making Love Last workshops for marriage preparation were held in May and September. tion expressed is thanks to Marilyn for her ministry and friendship at her final service at Christmas. Rev. Lloyd George and Rev. Stuart Lawson continue at the Cathedral as assistant priests (hon.). As well as paying tribute to Stuart and Lloyd, we are thankful for the ministry of lay readers Marion Jones and Michael Chadwick, who help minister in other centres in the parish. Christine Morris continues in her capacity as children and youth minister. Christine has been re-appointed by Chapter to that position to the beginning of October 2011. Chapter applauds Christine Morris for her untiring energy in this ministry and the many other areas of ministerial support at the Cathedral. I have asked the new Chapter to explore with me ways for us to support and develop this ministry further. A regular ministry team meeting has been reinstituted and consists of clergy, lay readers and pastoral assistants. Its purpose is to review Cathedral worship and ministry and to encourage and pray for each other in the light of our ministry goals. The OUTLOOK magazine has hitherto been a monthly production but Chapter decided in late 2010 to make this a bi-monthly magazine and to include more articles of reflection and thought. An editorial committee has been convened. The annual Summer in Seaspray ministry between Christmas and New Year was a great success; many families were contacted, more than 120 people during the week, including local families. A review meeting was held and a working group will meet mid-year to plan this year’s event. A new family, originally from the Sudan, has joined us. We are delighted this family is among us at the 10am services. Other families of Sudanese origin are also coming to live in Sale. A new Men’s Group has begun under the oversight of a team led by Grant Woolcock, Arthur McPherson, Joe Sestokas and the Dean.

The Ministry Team
THE ministry of the Cathedral is ably supported by a well-trained team of lay and clergy ministers and volunteers. Reverend Marilyn Obersby concluded her ministry with us at the end of 2010. Marilyn was Senior Assistant Priest and was paid a stipend for one day per week during the previous year. As well as Sunday liturgical ministry, Marilyn assisted with mainly music, with pastoral care and in the latter part of her time organising and undertaking the baptismal ministry. The Cathedral congrega-

Christian Formation
FOUR Home Study Groups continued to meet throughout the year; these groups have used their own

Memorial Service (September 29); Anglican Women Rally (October 12); Cathedral Fair (October 16); Ordination of Priests (November 13); Friends of the Cathedral Annual Meeting and Lunch (November 13); Ordination of Deacons and Priest (February 19); Concert for Victorian Flood Victims (March 20); Mothers’ Union Lady Day (March 25); Diocesan Teaching day on Hope with Rev. Dr David Powys (April 9); The Easter Art Show ( April 19-26). Bishop John presided and preached at St Paul’s Cathedral on six occasions in the past 12 months and we are thankful for his ministry and support.

Governance and Strategic Planning
THE Cathedral Chapter reviewed the strategic plan and held a special meeting on August 29 for reflection and prayer. Valuable discussion and ideas arose about our ministry to areas of Sale where membership of our church is minimal. Reponses to these ideas are part of ongoing discussion by Chapter. Cathedral Office Holders and Volunteers: Cathedral Lay Canons, Arthur McPherson, Ann Miller, Pam Schmack, together with other members of Chapter deserve thanks for their diligence and ministry. Similar thanks go to our financial committee, especially treasurer, Colin Price, (farewelled in early 2011), Karina King, Kate Campbell and Helen Gardiner. Helen Gardiner, who is the Cathedral Sacristan, also deserves special thanks for her numerous duties undertaken with diligence and with care for the mission of the Cathedral. Cathedral Office volunteers offer their time each weekday

Paul and Margaret Beck

(03) 5662 2717 (03) 5662 2717 (03) 5672 1074 (03) 5952 5171

Paul and Margaret Beck

Ray and Maree Anderson

Cathedral Events
NUMEROUS diocesan and parish community events were held at the Cathedral in the past year. These included Synod Eucharist and Synod (May 21-23); Regional Ultreya (August 21); RSCM Workshop (September 11); Organ Recital (September 12); Police

Ray and Maree Anderson


morning and I want to note the work of Margaret Mynard who concluded her voluntary office work in early 2011 after many years of faithful service. The Annual Meeting of the Friends of St Paul’s Cathedral was held on November 13, following the Ordination lunch. Guest speaker was Dean of St Paul’s Cathedral Melbourne, Bishop Mark Burton. The Greater Chapter of the Cathedral met on November 11 and considered a paper presented by the Dean proposing a process for Theological Education and Ministry Training (TEMT) based at the Cathedral, arising out of the Cathedral’s role in the Diocese. The proposal suggested the Greater Chapter would help coordinate, encourage and seek ways to resource clergy and lay leaders across the diocese. This could mean encouraging the taking up of courses currently available through Trinity College or Ridley College in Melbourne or CSU/St Mark’s in Canberra and look into the possibility of formal links with the diocese for further developing TEMT. While this is still in process, it is planned to offer in 2012 to clergy and laity, a Certificate IV in Christian Counselling and Communication Skills under the auspices of St Mark’s Canberra. Further details about this course will be made available as soon as possible. The Cathedral Chapter has accepted in principal a proposal to offer part-time employment to a person at the end of 2011 who will work in youth/community development in the parish and in the diocese but centred in Sale. The Cathedral’s share in this ministry remains for the Cathedral a serious matter of prayer and planning as the parish finances are to date languishing behind budget.

The Gippsland Anglican

June 2011

Our Diocese - 36th Annual Synod 2011


Their role involves others
PRESENTING the report on Aboriginal ministry in the diocese, Reverend Phyllis Andy and Reverend Kathy Dalton (right) spoke about their joy in being ordained priest earlier this year and being able to minister in that role to Indigenous people in Gippsland. Their work has included funerals, baptisms and weddings and, in particular, celebrating the eucharist as Aboriginal Anglican priests. They talked about the importance of their recognition as priests, and how they have enabled other Aboriginal people to participate in services, in leading prayers, readings and as servers and involving children in the service. Phyllis and Kathy also explained their roles in travelling across the diocese and connecting with Aboriginal elders, talking about their role as priests. Photo: Jeanette Severs

ABOVE: Gippsland’s Bishop, Right Reverend John McIntyre and the Primate of the Anglican Church in Australia, The Most Reverend Dr Phillip Aspinall, flank Canon Amy Turner as she prepares the high table during the Synod eucharist service. Photo: Val Ritchie

Diocesan mission support
THE Diocesan Mission Support Group was established last year with Jenny MacRobb as the coordinator. The report was tabled at Synod. In particular, the Diocesan Mission Support Group held a mission expo in Delbridge Hall, Sale last year, an opportunity for local and national mission support agencies to speak about their activities. The report to Synod is reproduced faithfully here. THE Diocesan Mission Support Group ran its first diocesan function in October 2010. This was a mission expo to which we invited the main mission agencies and other smaller ministries involved in local mission to both speak about their work and to distribute information and share with us matters where prayer support is needed. Keynote speaker was Reverend Paul Arnott, who spoke on the basic principles that should undergird the work of missionary ministry and mission support. The day finished with an emphasis on Gippsland’s own diocesan mission support project: the need to complete ‘Gippsland House’ and our contribution to the Seeds of Peace Conference and Accommodation Centre in Gahini. Since then $50,000 has been raised towards this project. This May Neville and Lynne Beaty return to Gahini accompanied by Francis McKinlay, a master plumber from Warragul parish, to assist the local people to move the project towards completion. Lynne and Neville will be in Rwanda for three months and Francis will work there for one month. After the success of the diocesan mission expo at Sale, it was decided a diocesan mission rally will be held at the Cathedral on the second Saturday in October each year, with a regional mission support function held in each quarter in one of the three Archdeaconries. The first of these regional mission support activities was held in March this year at Christ Church Drouin, an ideal venue for a jazz and blues music evening featuring BCA state secretary, Rev. Greg Jones and jazz pianist, Bob Sedergreen. During the evening, Greg Jones spoke about the current work and special needs of BCA. There was special interest in the new BCA work being undertaken in semiurban rural areas, which is bearing positive results. Greg also spoke about the widespread personal support work provided by BCA in flooded areas. The South Gippsland regional support gathering will be held at Leongatha with a program to be arranged by CMS, with possible other functions around the Archdeaconry the same week. The East Gippsland mission support rally will be held in early November at Lakes Entrance, with a special emphasis on both our own Koori ministry in Gippsland and the training of Aboriginal priests, deacons and evangelists at Nungalinga College in the Northern Territory. We are very conscious a number of parishes do not have active parish mission secretaries and that advertising for diocesan and regional rallies and projects get very little mention in a number of parishes. Contributed by Jenny MacRobb Coordinator, DMS Group

Cup of Tea team valuable to recovery
REPORT to Synod from David Wilcox, Community Development Officer, working in partnership with the Anglican Diocese of Gippsland and the Uniting Church in Australia, in bushfire (2009) recovery areas. Nobody seems too sure how many homes were on Mt Tassie before Black Saturday (February 2009) because there was so much bush here, but as houses are rebuilt you start to get an idea how populated this mountain was. For the past 20 months, I have endeavored to stand with the people of Callignee and surrounding district and have only been able to do so because of the generous support of you and your people. God has been so good, as I have seen many breakthroughs in people’s lives as they rebuild physically and emotionally. Here is a breakdown of some of what has taken place since the last Synod meeting: The ‘Cup of Tea’ team and visits have taken up much of my time. The team has been reduced in time but visits still happen. These visits open up many opportunities and are very valuable. Also, many local churches and the Anglican Diocese of Gippsland have helped by supporting us with material goods and financial assistance. Some visits have given us the opportunity to pray with individuals which is an awesome privilege. I am considering reducing visits, to essential people who come in on referrals, thus using the reduced team to maximum effect. This is probably a natural flow-on effect that would have happened over time anyway as people move back into their more normal lives. Emergency food relief support has come from the Anglican Diocese of Gippsland through financial support, from Enjoy Gippsland (formerly Valley Christian Centre in Morwell) with hampers from their Helping Hand program, Vic Relief and from the cooperating churches of Churchill with financial support. The need for this type of support has almost stopped. Much furniture was needed to fit-out sheds for accomodation. After an appeal through Sarah Gover, I spent hours travelling through Gippsland collecting from very generous people. Many people were helped. My time is consumed by one on one ministry or with couples. Some of these are ongoing from the start of my employment. Some are new and have come in over the past few months. December 2010 was my busiest month ever, with some work needed to be done while on leave. Not the best scenario, I know, but I have the people’s trust (both on the mountain and Government) and decided to see these people rather than have them held up with other people on leave. They were serious issues and know I did the best thing I could at the time. I was asked by VBRRA to attend a building seminar that was held in the new Callignee hall and to be available to talk with anyone that needed it. I talked with many people over the afternoon and was asked by others to do follow up visits to their homes. Most issues revolve around mental health and people’s fears and concerns about relationships or rebuilding. Many of the issues are also about unresolved grief or anger and have taken nearly two years to come out in the open. There are many angry men on the mountain and these are very time-consuming visits; some are phone sessions only, as this is a very confronting issue for the men and their families. The new Callignee complex has been completed and opened on Australia Day 2011. It was a great day. Some fire-affected people have been to our home for a meal. We plan to continue this, as we think it will be very beneficial to some of the people. Twenty large Christmas hampers were handed out prior to Christmas Day, to families and individuals. Support came from the Anglican Diocese of Gippsland, the Uniting Church in Australia (Gippsland), Enjoy Church (Gippsland Campus), Vic Relief and David and Barbara Wilcox. Some of the shed-dwelling people are now in nearly completed houses and this has brought about such an improvement in mental and overall health for them. I completed a one day course on ‘Alcohol Abuse’ in Melbourne. This course is available for the fire survivors and I will look to where I can use it. Alcohol consumption has certainly increased since Black Saturday, but there is a huge perception in Australia that if it [alcohol] is legal then it must be okay. Only in this past month have some of the emergency situations began to settle down. It has been an enormous task to date and has been some of the hardest work I have ever undertaken. This will enable me to re-connect with some of the people who had to be left for awhile as I dealt with more critical situations. The two biggest issues, and will remain for a long time, are building houses and the mental health of people. These are very long term issues for these fire-affected people. More free counseling sessions have just been made available as it becomes more obvious that more mental health support is required. The Certificate IV in Christian Chaplaincy and Pastoral Care course I am completing will end in July. The government gave people living in sheds until March this year to begin rebuilding but have extended this to March 2012. At least 25 families live in sheds, some still in caravans, and there are just so many issues associated with this. Building restrictions mean the cost of rebuilding has increased beyond what it would have cost to rebuild before the fires. Insurance does not cover those costs. VBRRA payments are all but used up getting sheds set up and with day to day living. This issue alone is causing much stress. In one instance all available money was poured into turning a shed into a home only to be told they might not get permission to live in it. This situation is being followed up vigorously but I suspect will be something that recurs often in the next year or so. It will mean putting some pressure on people to decide what to do and make the necessary plans. Since I began working in partnership with the Anglican Diocese of Gippsland and the Uniting Church in Australia, reports go to both groups. I meet with Bishop John McIntyre and Reverend Tim Angus, and with Rev. Geoff Pittaway, (my supervisor) on a regular basis. Please keep praying for these people and my work as I walk with them through their recovery.

For Sale
Lowry Organ
as new condition paid $1399 will accept $600
Contact Jean Hill telephone 03 5174-1767 or Unit 38, Matthews Crescent, Yallambie Village, Traralgon, 3844.

The Gippsland Anglican


Our Diocese - 36th Annual Synod 2011

June 2011

Anam Cara to seek contemplation
THE report from the Anam Cara Community was presented to Synod by Kate Campbell (right), on behalf of its author, Reverend Anne Turner, Soul Carer for the Community. A highlight of the year, among many, was the expansion of the community into the Canberra Goulburn diocese and liaison between the Community and Senior Staff through Archdeacon Heather Marten. An edited version of the report is reproduced here. SINCE the last report to Synod in 2010, there have been significant changes and growth within the Community. Mission: The Anam Cara Community is a dispersed Christian contemplative community of prayer and support for the inner journey into God. Objectives: The Anam Cara Community will serve God, the Anglican Diocese of Gippsland and the wider church by: Forming a community of individuals (associates) who seek to live the contemplative life, in all its dimensions; Providing resources for individuals, parishes and other groups to support the inner journey into God; Being a community of prayer, worship, the Bible, reflection, discernment, justice and mutual support. Last year we became aware there was were some misunderstandings about the nature of the Anam Cara Community. To address this, a definitive statement about the community was published which the Bishop forwarded to all rectors and parish priests. We have also recently sent a copy to all parish secretaries for wider parish information. As well, an article was written for The Gippsland Anglican, stating our complete Christian orthodoxy outlining our understanding of ourselves as a as a contemplative prayer community committed to providing many and varied ways of making the inward journey, through prayer, study, reflection, silence and stillness. We draw the inspiration for our journeys from the Bible, the historic tradition, the creeds and other formularies of the church. Our commitment to the diocesan mission statement and strategy of ‘making Jesus Christ known here and now through the inward journey and through the outward journey’ remains at the heart of our motivation as a key part of our mission. We are not some ‘new age’ movement, or only catering for those with a ‘mystical’ bent, but rooted and grounded in the traditions of the Christian church as well as being open and inclusive in exploring modern dimensions of faith and spirituality. The Anam Cara Community understands itself to have a special ministry to those who feel distant from the church or ‘on the outside’ and seeks to provide a safe space for everyone to explore the inner journey. We understand some people will continue to have questions or concerns and we encourage them to speak with us in order to learn more about us and perhaps [participate in] part of our ministry. A decision was made at the end of 2010 that the leadership team would comprise one soul carer of the community, gatherers of meeting places and others with specific tasks to be known as servant leaders. These leaders continue to meet bi-monthly to pray and work together for the good ordering of this dispersed community. We are pleased to have Associate, Archdeacon Heather Marten as our liaison with senior staff, thus keeping all community matters well accountable and the Bishop and senior staff informed of activities. The Bishop continues to encourage us as a Community. This last year saw the beginning of a Meeting Place in the Diocese of Canberra Goulburn. Bishop John liaised with Bishop Stuart Robinson who enthusiastically embraced the concept of the Community and the leader, Rev. Jeannette McHugh. Bishop Stuart sent information to clergy and the tri-diocesan newspaper of Canberra-Goulburn, Riverina and Bathurst. We continue to have several lone associates around the country and one in London. A new brochure for Seekers was produced, with basic information about the community [brochures were at Synod]. A more detailed publication for all associates is in production. Our chief publication Waterholes continues to be edited by our web servant Colin Thornby. We aim to have quarterly newsletters or more. For those without internet access, all publications are in hard copy. The Community’s web site ( continues to be well used and accessed, often bringing new associates from across Australia and enquiries from across the world. Every month, quiet days are held in the meeting places of the community, led by associates using their particular gifts. This year‘s program is well underway. These days are open to all people and promoted on the website, in The Gippsland Anglican and by email to associates. There are a growing number of small groups regularly meeting around the diocese exploring different aspects of the inner journey and regular occasions of contemplative worship offered in different parishes. One new group, The Cir-

Helping the Sudanese to learn English
By Bruce Charles
INFORMATION was presented to Synod about an appeal launched by the diocesan Sudanese ministry based in Moe, to help fund an English-speaking program for the Sudanese people. Many Sudanese people, like other refugees arriving in Australia, struggle to learn English. This is made more difficult by the fact many of them have very little education in their lives and cannot write their own language. The English-speaking programs they eperience on arrival in this country are not particularly successful in helping many of them to learn English and certainly not to read it. The appeal is to raise money for an initial 20 MP3 players (a device that plays recorded sound files). These MP3 players, costing about $100 each, are an important part of the English-speaking program. They will be available to be borrowed from, initially the parish office, and then when established, the Sudanese community centre. Information would be read, then converted into voice files, so the listener can both hear and read the information at the same time. Moe Anglican parish at the moment is in the process of obtaining highquality computing software, those used in most universities as well is by organisations assisting people with disabilities, that will convert text into voice files. The parish understands that this software, although expensive, will receive government funding. At the moment, Moe parish struggles to do this task with cheaper software. With the better software, a task that previously took six hours will be done in 10 minutes or five seconds, depending on the software purchased. The applications for this process are many. It can be used for government and information pamphlets to make information more readily accessible to those with limited or no reading ability. It will be used for helping Sudanese people to read the Bible. At the moment, the Old Testament has not been translated into Dinka. Consequently, many Sudanese people have heard very little of the Old Testament. This program can also be used for general reading and the extended use of talking books. It is hoped that in developing their English, this will help the Sudanese to more readily gain employment and adapt to Australia. Moe parish is excited by the possibilities of the program as it is innovative in the Australian context, but not so innovative when compared with best practices in Europe and America. The program is based on a simple principle to help people learn a new language. The Parish hopes that in time this type of program will be used by a wide range of organisations, especially government departments and welfare agencies, to better disseminate information to those who are either illiterate or partially so. Contact Moe parish for more information about supporting this initiative; telephone 03 5127 5206.

ABOVE: Representing Mirboo North parish at Synod were Reverend Geoff Pittaway, Lyn Eden and David Pearn. Photos: Jeanette Severs

Pre-arranged & Pre-paid plans Friendly & understanding advice


30 Victoria St, Bairnsdale 3875
Ph: 5152 4596 (All hours)
E: W:
Locally owned by Tom & Dale Dooley

cle of Friends, is a soul friendship group of differently-abled adults meeting weekly in Sale. As a community we are encouraging individual parish days to be set aside for the inner journey. It is good if we know of special parish days we can support and promote. Within the Community we have several trained Spiritual Directors/Companions/Soul carers, whose expertise and ministry is invaluable for those seeking a companion for their own journeys of faith. We encourage all associates and others to have such a trusted spiritual companion. This ministry is specialised and the servant leaders recognise the need for ongoing support and professional development for those engaged in this ministry. May 21 was set aside for a day in conversation with Ms Cheryl Russell, the Director of Professional Standards within the diocese. The Community also aims to provide ongoing supervision, support and ministry development for those engaged in the ministry of spiritual direction The Anam Cara Community continues to support the Abbey of St Barnabas and has committed to leading two retreats this year. Jane Macqueen continues as the liaison servant leader with the Abbey and the Community will provide a praying presence at the Abbey from July 4 to 16. During this time, the Dean will lead a quiet day. The end of year service is now well established in the diocesan diary on the Saturday immediately prior to Advent Sunday. We come together as a community, as we are able, to welcome new associates and commission the servant leaders. This past year, symbols of membership were set aside at the service and distributed to the gathered associates. As associates renew their membership, so they receive a symbol of membership. All costs are covered by the annual subscriptions, with a nominal contribution by participants of quiet days. Our treasurer, Kate Campbell, does a great job keeping the books and we are now in the habit of giving a substantial donation at the end of the financial year. This past year $1000 went to the Seeds of Peace Project in Gahini, Rwanda; in the previous year $1000 was given to the Abbey of St Barnabas at A’Beckett Park. Financial support was also provided to the Circle of Friends group.

The Gippsland Anglican

June 2011

Our Diocese - 36th Annual Synod 2011


Reports from schools
THE reports from Gippsland Grammar and St Paul’s Anglican Grammar schools were presented to Synod by Reverend Jon Taylor and Archdeacon Phillip Muston respectively. A highlight of the schools in the past year was the innovative merger of strategic management, which Bishop John, in his President’s address to Synod, stated was showing considerable signs of success for the two schools. Archdeacon Phillip spoke about the principal of St Paul’s becoming a regular attendant at Sunday service. Rev. Jon spoke about the redevelopment of religious education at Gippsland Grammar. The two edited reports follow.

Gippsland Grammar
IN 2010, Gippsland Grammar finally exceeded an enrolment of 1000 across all three campuses. We started the year with 1007 students and this number steadily increased throughout the year, finishing with about 1020. Much of this growth has been at St Anne’s campus where the effect of creating a two-stream ELC program some years ago is now being seen. This program is highly regarded within the local community and has obviously contributed to a more consistent prep-grade enrolment now flowing through the middle years of the primary school. The Bairnsdale campus has seen gradual growth and we added a seventh class in 2011. At the Garnsey (senior) campus, numbers held steady, despite a smaller than usual year seven cohort. There has been significant interest during the year in enrolment in years nine to 11, contributing to steady enrolment growth through the year. Infrastructure development focused on the junior campuses. The BER funding enabled completion of the old girls boarding house conversion into classrooms for years five and six and an art room. The old boys boarding house was transformed into a Music Centre. The area outside these rooms was landscaped. At Lorna Sparrow Hall, the funding added a new entrance, toilets and a function kitchen to double duty as the school canteen. The new multi-purpose building at the Bairnsdale Campus was ready for occupation at the beginning of term four. This building, named the James Beard Centre in honor of our long-serving former principal, contains a hall, library, art room, music centre, changing rooms and function facilities. It was a particular delight to ‘open’ this facility with the Bairnsdale musical Pirates of Penzance at the beginning of term four. The rowing facility has been significantly improved with a floating pontoon,achieved with help from sport council grants and assistance from Wellington Shire. At the senior campus, we have installed a specialised long and triple jump runway and new pits, which has led to a significant number of new school records set in these events this year. I would like to acknowledge the work of our Business Manager, Colin Price, who managed these projects, along with the bureaucratic labyrinth of BER funding. Netbook computers were introduced into year nine in 2010, enabling a very mobile use of technology with an improved wireless infrastructure allowing us to accommodate the research demand of these very technology-aware students. This innovation flows into Year 10 in 2011. In 2010, the two school boards agreed to trial a joint venture over the next three years which sees Jan Henry step into the role of Head of School at Gippsland Grammar with responsibility for all operational aspects of school life, while Mike Clapper works across both schools as Executive Principal with responsibility for strategic management. The two schools remain independent with their own boards, uniforms and school cultures. We welcomed our new Chaplain, Jon Taylor, to the school and were delighted to see Jon becoming ordained during the year. This year’s VCE results are another strong performance for the school. The School’s mean ATAR (formerly ENTER) score was 75.4, well up with the average over the past 10 years; 21 per cent of students obtained an ATAR score more than 90, putting them in the top 10 per cent of the state. These excellent results in VCE courses were backed up by some very strong results in university enhancement courses in Mathematics, Biology and Media/Communication. This year has seen some changes in board membership with Elizabeth Davis and Bruce Savage retiring. Bishop John McIntyre continued as Chair and Peter Skeels as the Deputy Chair. Ann Mwagiru and Tony Wicking, both from Bairnsdale, joined the Board and the new Dean of the Cathedral, Donald Saines, has taken up his ex officio position. Work by the board over the past few years has seen the school move into a very secure financial situation with good control over our borrowings and a healthy operating surplus which will allow us to plan appropriate capital development over the years to come.

St Paul’s Anglican Grammar School
IN 2010 St Paul’s saw the sudden departure of the former principal in the middle of the year, precipitating a new strategic structure to be implemented, with the principal of Gippsland Grammar, Mike Clapper, asked to assist the school establish a new executive structure. After much discussion, the decision was taken by the Boards of both schools to establish a joint venture over the next three years which would see a principal appointed at St Paul’s with responsibility for all operational aspects of school life (with a similar arrangement in place at Gippsland Grammar). Ms Lisa Moloney (formerly deputy principal at Radford College, Canberra) was appointed the new principal and began in January this year. Mike Clapper works across both schools as Executive Principal with responsibility for strategic management. In the second half of the year, Ann Moxham stepped into the position of acting principal, continuing her responsibilities as Director of Curriculum. At the end of the year, Ann left the school to take up the position of principal at Blackheath & Thornburgh College in Charters Towers, Queensland. Infrastructure development has been focused on the junior campuses with the BER funding allowing completion early in the school year of stage two of the Warragul Junior School gymnasium, including the art room, foyer, toilets and additional storage space. At the Traralgon campus, the new gymnasium was completed at the very end of the year ready for the beginning of the 2011 school year. The decision was also made at the Traralgon Middle School to allow two streams of entry at Year seven and to extend to Year 10 in 2011. Consequently, demountable buildings werepurchased to form a new module, including a music room, art room, food technology and hard materials room. This will allow Middle School to offer the entire curriculum onsite, eliminating the need of previous cohorts to travel either to Warragul or to Flinders College for their elective programs. I thank Business Manager Leah Young and Property Manager Murray Davidson in particular for their oversight in delivering our facilities on time and on budget. As always, the school has had a strong focus on community service and this year, the SRC organised fund-raisers for ‘Jeans for Genes’ and the ‘bring a present’ appeal for underprivileged families. The prefects organised the ‘Largest Morning Tea’ in aid of cancer research and many students were prepared to ‘Shave for a Cure’ for the Leukaemia Foundation. The school continues its active program of community service in East Timor. The spiritual dimension of school life continues to be ably led by our Chaplain, Daniel Lowe, who became an ordained deacon early in the year. This year’s VCE results are another strong performance for the school. The school’s mean ATAR (previously ENTER) score was an impressive 72.9; 22 per cent of students obtained an ATAR score of more than 90 putting them in the top 10 per cent of the state. It is difficult to pick a single highlight from another very busy year in the school, though the outstanding school production of West Side Story is most certainly a contender, along with the junior performance of Beans. Other fine cultural events included the PASH (Performing Arts Scholarship Holders) concert, the year 12 Theatre Studies production, Hoods and the Centrepiece Concert. The school enjoyed success in debating, music, drama and sport, with many successes in GIS and ICCES competition, cycling, aerobics, equestrian and snow sports. While all people made a contribution to St Paul’s, I acknowledge Norman McLennan, Donna D’Arcy and Rob Vermay, who all retired after many years of outstanding service. There were significant changes to board membership in 2010. Ian Sowerby stepped down after over 18 years of service. Ron Gowland, after 16 years; Louise Curran, Peter Rehfisch, Zvonko Maric and Peter Holdsworth. New board members are Mark McKibbin, Brendan Jenkins, Gavin Jones, Tia Navanteri, Darren Jennings, Liz Keilty, Julie Kennedy and John Mitchell as Chair after the AGM.

ABOVE: Reverend Stuart Lawson and Reverend Phyllis Andy were enjoying the fellowship of Synod. BELOW: The Primate, Most Reverend Dr Phillip Aspinall and Mr Robert Fordham, of Bishop-in-Council, Gippsland Diocese. Photos: Jeanette Severs

MU supports families
THE report to Synod from Mothers’ Union Gippsland was presented by Karin McKenzie, president of the group. She highlighted the 165 members of MU Gippsland, across 10 parishes, including some lone members, who all regularly gather for fellowship and support. Karin spoke about the of MU members in prayer; that worldwide MU members pray 2.8 million prayers each year, a powerful force. The MU report is reproduced faithfully here. AT Mothers’ Union Lady Day celebrations last year, Deanne Bray, Australian president, said: “MU is not just prayer, Bible study and reconciliation, faith and action. MU struggles with opposition, relevance and credibility.” Deanne asked: “Do we meet people where they are, or do we expect them to be where we are? That is the challenge today; meeting families’ needs, often practical needs, where they are.” Sarah Gover challenged us at June Join In to consider the different characteristics of the various generations; to inform us and to encourage us to be relevant in the activities and programs we provide. We appreciate working cooperatively with Anglicare. Following establishment of the MU St Barnabas Family Retreat Fund, MU invitation week is part of the program of The Abbey of St Barnabas at A’Beckett Park, on Raymond Island. This year, places will be offered from July 5 to 10, during the school holidays. Several families will be invited to take up the offer of a three-night midweek break or a two-day weekend stay. Information about this was published in The Gippsland Anglican. As well as supporting the MU St Barnabas Family Retreat Fund, MU Gippsland members contribute to the AWA project. Newton Theological College at Popendeta in Papua New Guinea, has a very old and poorly stocked library for the use of theological students. This, in some cases, forces bishops to send ordination candidates overseas for training. The MU and AWA project seeks to provide the latest books and best possible research material so candidates will be able to complete their training in their place. Popondeta is in a remote area. The college relies on a petrol-fuelled generator for power, four hours daily. At the MU Quiet Day at Cowes, Reverend Greg Magee said: “God is not just a generating event, God is Trinity”. As MU develops its new theme for 2011, Relationship Not Rules, we are considering our relationships with God, through Jesus. This relationship is not a theory, it is not a set of rules to live by, but rather a reacting with, responding to and knowing Jesus personally. So ... as MU founder, Mary Sumner, saw a need to support families and set out to meet that need more than a century ago, inspiring others to join her in forming a grassroots movement that continues today, MU Gippsland in 2011 hopes to articulate the needs of our families and meet them in their place. We need to tell our congregations about our vision and plans, so that others may join us. Our challenge is to be visible and relevant. Join me as I pray Mary Sumner’s personal prayer [from 1876]. The representatives at Synod joined together as one in this prayer.

The Gippsland Anglican

Our Diocese - 36th Annual Synod 2011

June 2011


The President’s message to Synod
THE Bishop of Gippsland, Right Reverend John McIntyre, delivered his President’s Address to Synod, held at Drouin, on May 13 this year. The President’s Address is reproduced faithfully here. The address is also available on the diocesan webpage, have an ongoing obligation to provide financial and other resources to enable ministry by and to Aboriginal people in our diocese. This is a matter of just reparation to people who were unjustly dispossessed and disenfranchised within their own land. It is the actions of our forebears and our actions that have caused their demise and their ongoing disadvantage in our communities. As Christians, I contend we are obliged as a matter of faith and its demand for justice to contribute significantly towards this vital ministry fundamental to the call to be church in Australian society. Accordingly, I challenge each parish, as I continue to challenge Bishop-in-Council, to find ways of ensuring the ongoing viability and sustainability of Anglican Aboriginal ministry in Gippsland as a regular feature of parish and diocesan life and annual budgets. begin to look forward to the five years beyond 2013 when the current strategic plan comes to an end. I encourage parishes to be part of the conversations to help us discern God’s direction for the longer term ministry and mission of the diocese.

THIS is the sixth time I have stood before the Synod of the Gippsland Diocese to address you on those matters I believe it is important for us as church to focus on in our ongoing concern to be God’s people in God’s world. I think it is fitting after five years to reflect on the changes that have taken place in the diocese in that time. These changes are due to the committed labor of a range of people, too many to name but to whom I am immensely grateful. The most exciting development to my mind has been the way in which we have been able to affirm ministry by and to Aboriginal people across Gippsland, highlighted by the ordination as priest of Phyllis Andy and Kathy Dalton earlier this year. In my first address to synod in 2006 I signalled my intent for the diocese “to put first our obligation to the original inhabitants of our land in this region of Australia” and committed myself to “finding further sources of funding to enable the employment of Aboriginal people by the Anglican Church in Gippsland, and ultimately the ordination of Aboriginal Anglican Priests as a sign of our affirmation of their ministry among, with and to us”. I am pleased to say we are a significant way down the path to realising this intent and I acknowledge the ministry of Phyllis [Andy] and Kathy [Dalton] and the people and parishes who have supported them in ministry. Before synod this year is a Bill for an Aboriginal and Torres Strait Islander Peoples Ministry Act, which puts into legislation structures to ensure longevity for the initiatives taken over the past five years to establish Aboriginal ministry in the diocese. The critical question which still faces us, however, is the sustainability of this ministry by the provision of the resources necessary to ensure its future. The Bill for an Act includes establishment of a ministry trust fund which will take up the existing Gippsland Aboriginal Ministry Fund. That fund started off well but the initial enthusiasm has died down and there is a need to build its resources to enable ongoing sustainability of the ministry. Aboriginal people recognise and are committed to contributing towards the ministry of which they are a part, but it must be remembered they do not of themselves have the economic capacity to sustain that ministry, being on the whole, significantly disadvantaged economically. For this reason, they continue to need our support. More importantly, however, I believe we

Vision for families
ONE of the key priorities for ‘The Journey Outward’ in the Diocesan Strategic Plan is a focus on children, young people and their families. It is pleasing to see initiatives now being taken across the diocese in response to this. Mainly Music has taken off with fantastic success in six parishes and is about to begin or is being contemplated in five more parishes. It has put us in touch with dozens of young families with pre-school children by responding to their need for support at this critical time of their lives. Six parishes now have, or are looking for, paid workers who have a special focus on children, young people and their families. Other parishes continue to rely on the tireless contribution of enthusiastic and committed volunteers for their children’s ministry. I note with thanks those who in the past have worked under the auspices of CEBS, now discontinued in the diocese, and those who continue to work under the auspices of GFS and ‘KidsPlus+’. I commend also the work of those volunteers who continue to offer Christian Religious Education in government schools. Currently we are developing a brief for a part-time diocesan-wide position for a children’s worker, which ideally would be taken up by someone already engaged in this ministry in one of our parishes. The Cathedral parish is looking to employ a specialist youth worker next year, who would have a diocesan-wide brief as well. This will, hopefully, help fill the gap left by the diocesan-wide youth ministry ‘Cowwarr’, which is in recess at the moment. Another priority of ‘The Journey Outward’ in our strategic plan is ‘Serving People in Need’. In response to the needs of significant numbers of Southern Sudanese people moving into the Latrobe Valley, we have established a Sudanese Anglican congregation under the pastoral care of their priest, Abraham Maluk, and Holy Trinity Church building in Moe has been given to them for use as a centre for worship and a community centre. This ministry is a very significant part of the total response of the local community to the needs of Sudanese people in Gippsland. I acknowledge the people of the Moe parish in their support for and generosity toward these newcomers in our midst. We celebrate with and pray for the Southern Sudanese as they look to the declaration of their independent national status on July 9 this year. The Sudanese ministry is part of the flowering of the relationship between Anglicare and our diocese, through the parish partnership program, their support of ministry in Moe and our joint commitment to community development as a vital component of the church’s ministry and mission within the life of the wider community. Within our partnership with Anglicare, I commend to you the work of Sarah Gover, in assisting parishes better to engage with their communities and in helping to build positive relationships with Anglicare staff and programs across the diocese. She has worked tirelessly and with passion and enthusiasm, to motivate parishes to find ways of engaging or re-engaging with their communities and to see the benefits of partnerships with Anglicare in the local context.

Vision for environment
A SECOND major development of the past five years has been the vision for The Abbey of St Barnabas at A’Beckett Park as a Centre for Spirituality and the Environment. I believe this vision to be a gift of God and I continue to encourage the diocese to explore and further develop it. I am pleased with the way it has been taken up by people and parishes across the diocese, many of whom have contributed in various ways to the development the Abbey. The winter program this year heralds the dawn of a new era in its ministry. Recent news that Anglican Earthcare Gippsland Incorporated has received Deductible Gift Recipient status enhances our opportunities for fundraising for the Abbey. In the meantime, I acknowledge the way in which Bishop-in-Council has been willing to take some calculated risks in resource allocation to enable the project to develop to its present situation, where it sits on the cusp of an exciting new future. To enhance our understanding of this vision for ministry, let me put the Abbey in perspective as part of the greater vision of what it means for us to be God’s people in God’s world. The fifth Mark of Mission of the Anglican Communion is “to strive to safeguard the integrity of creation and to sustain and renew the life of the earth”. This mark is taken up in the [Gippsland] Diocesan Strategic Plan under ‘The Journey Outward’ where one priority is ‘Caring for God’s Creation’. One of the questions uppermost in the minds of a vast majority of Australians is the question of environmental responsibility. Currently, there is no more pertinent point of connection with the people of our communities than the environmental question. It fills our media outlets; it consumes our governments agendas and it is the topic of academic research and everyday conversation. If we are not a part of conversations on the environment, we are missing out on a vital aspect of our mission in the life of the world of which we are a part. As Christians, we have unique perspectives to bring to this matter. Where better to do that than in a centre established specifically for that purpose? How better to show our commitment to this issue in the life of God’s world than to commit significant time, energy and resources to a ministry focused on spirituality and the environment? In 2008, we launched the five year Diocesan Strategic Plan, Jesus Christ, Here and Now, for Gippsland. I remind you of its vision: ‘We are a sign of the presence of Jesus Christ in our communities, through which people are drawn by God’s Spirit to respond to Christ and to build God’s community together’. I am encouraged by the willingness of parishes to explore under the plan new initiatives in ministry and mission and take up the challenge to try something different as churches to engage with their communities. This year marks the time when we need to

ney Inward’ in our strategic plan. It encourages growth in the spiritual life of its membership and all to whom it ministers through quiet days, contemplative prayer services, retreats and individual spiritual direction. Gatherings are organised by cell groups of Anam Cara members in each region and the overall ministry is overseen by a regular meeting of its team leadership group. In Sale, Anam Cara also runs a group called ‘Circle of Friends’ for people living with a range of disabilities. A regular newsletter, Waterholes, keeps the membership in touch with the life of the movement and is a source of encouragement to all who read it. Fundamentally the brainchild of Anne Turner, to whom we owe a great debt for its establishment, Anam Cara has grown in leaps and bounds since its inception and recently expanded into the Diocese of Canberra and Goulburn with the blessing of that diocese’s bishop.

Vision for schools
THE two Anglican schools in our diocese now share an Executive Principal. This development emerged out of a situation of crisis at St Paul’s Anglican Grammar School and is an outstanding case of the ‘silver lining’ that accompanies every dark cloud. The turmoil of St Paul’s school last year led to a complete spill of the board and the resignation of its then principal. Having sought counsel from the principal of Gippsland Grammar School, Mike Clapper, he took up the role of interim principal of St Paul’s while they searched for a new principal. This temporary period of cooperation between the two schools led to the current experimental three-year arrangement of one Executive Principal for both schools, working in partnership with a Head of School at Gippsland Grammar and a Principal at St Paul’s Grammar. This arrangement may well become permanent as together the two schools explore and evaluate its success. Alongside the new arrangement and coincidental to it, the two boards of the schools have been working with the diocese to produce a statement on what it means to be an Anglican school. A document is soon to be presented to Bishop-in-Council for final ratification and publication. I believe this marks a new beginning in the understanding of both schools regarding their Anglican ethos. I pray it will lead to a greater appreciation of the schools as part of the mission of the diocese by and to children, young people and their families and of the role of the school chaplains in the ministry of the diocese. At a more mundane, but none the less essential level, there has been significant change in the administrative structures of the diocese to ensure they work for us in our ministry and mission priorities. The diocese continues to operate in three regions, each with an Archdeacon as before, and now with a Regional Dean. Together, they form a Regional Staff, responsible in
continued next page

Be a part of supporting the

Aboriginal Ministry Fund

The AMF exists to resource employment of Aboriginal people in ministry; training of Aboriginal people for ministry; development of Aboriginal ministry in the community; the planting of Aboriginal churches; education of the Diocese about Aboriginal issues.

Be a part of achieving these aims.
Contact the Diocese of Gippsland 453 Raymond Street, Sale, Victoria PO Box 928, Sale, 3853 Telephone 03 5144 2044 Fax 03 5144 7183 Email

Vision for community
ANOTHER initiative in the life of our diocese in the past five years has been the establishment of the Anam Cara Community. This is a ministry consistent with ‘The Jour-

The Gippsland Anglican

June 2011

Our Diocese - 36th Annual Synod 2011


The President’s message to Synod
continued from previous page partnership with the bishop for ministry and mission in their region. Regional Deans take the place of Rural Deans, their responsibility now covering a whole region. Regional teams have the potential to be expanded to cover other areas of ministry. The major part of the archdeacons time is now taken up with diocesan-wide portfolio ministries, sharing the load with me as bishop in relation to various aspects of ministry. Together with the bishop, the dean and the registrar, the archdeacons make up what is now known as the Diocesan Staff, a name that indicates their brief is diocesan-wide. Four times a year, the regional deans attend the monthly diocesan staff meetings. that it be used as a means to exclude those with whom they did not agree. Arising as it has within the context of a strained, if not broken relationship, my concern was the danger of some in the communion wanting to use the Covenant as a mechanism of control over others in the communion. I think, however, things have moved in a direction that allays my initial concerns. The intention of the Covenant should be understood, to quote the Study Guide on the Covenant, “as a description of life in the Anglican family, (which) contains an agreement about what the family’s values are, what its purpose is and how it lives together”. To quote the covenant itself, it recognises “the importance of renewing in a solemn way our commitment to one another, and to the common understanding of faith and order we have received, so that the bonds of affection which hold us together may be re-affirmed and intensified”. In other words, its intent is to be descriptive rather than prescriptive. It bears authority but not by imposition. With the development of a Covenant it seems to me we stand at an historical moment in the life of the Anglican Communion. We do well to take the opportunity to contribute to the discussion about its acceptance within the communion. Do not think we have nothing to offer to this process. The Australian Anglican Church has already contributed significantly to the covenant process and we will discuss at the next General Synod whether or not we will be partakers in the Covenant. What we as a diocese commit to is an important part of the whole process. I encourage the synod to enter into the discussion with energy and enthusiasm and to encourage their parishes to come to know the contents and intent of the Covenant. pleased that homosexual people are part of the life and ministry of the church in this diocese and I pray they continue to know they are welcome as brothers and sisters in Christ. I place inclusivity as a primary call on the church because I see it to be at the heart of Jesus’ ministry. He went out of his way specifically to include those whom others saw as sinners to be excluded. His approach to those who were offended by his inclusivity was to welcome them as well, but not on the basis that they determine who is not welcome. The only people excluded in Jesus’ scheme of things are those who exclude themselves because they do not want to be a part of a community which includes those they think should be excluded. This irony is made clear in the parable of the Prodigal Son, better described as the parable of the two sons. At the end of the story, the father pleads with the older son to join the party in which the younger son, of whom the older son disapproves, is already taking part. A question is left hanging in the air. Will the older son accept the gracious invitation or will he reject it because he wants the younger son to be excluded? He may exclude himself but the father will not exclude him, just as he has not excluded the younger son. The clue to unravelling the parable is God’s grace. This is why the church must above all else be inclusive. The desire to exclude marks a lack of grace. It is not true to the heart of the God of grace and it leads tragically to self-exclusion. To be inclusive as church means, of course, people with significant differences of opinion on a whole range of matters are sitting alongside each other in all kinds of contexts in our diocese. This is certainly true when it comes to the matter of the place of homosexual people within the life of the church. All I can hope for is we will be willing to listen to each other across those differences. For this to happen we must take seriously that each person of faith is open to the urging of God’s spirit in her or his life and is trying to live out what he or she understands it means to be a child of God. We will not always agree on what this means, but we can agree to trust each other to be as open as we can to hearing what God is asking of us and we can be willing to discuss our differences with respect and openness. This side of the fulfilment of the reign of God, we will continue to see ‘through a glass darkly’ about all manner of things and to disagree on what it is that God is saying to us about a range of matters. This is simply a reality of our life together. Surely it is not asking too much to include our differing views on homosexuality in this understanding of life in the church. Let us not isolate this one matter of difference among us as a continuing reason for irreconcilable division in our communion. Let us not exclude any child of God from among us in our continuing quest to engage with God on any matter of faith and practice in the church. I will continue to welcome homosexual people into the life of this diocese, confident God is at work in and through all those who are open to the call of God in their lives and wanting to offer ministry in the life of our churches.

Vision for change
ANOTHER new structural development is the establishment of Panels rather than networks to oversee various aspects of diocesan ministry and mission. These panels operate by setting up working groups on an ad-hoc basis to address particular issues within their area of concern. Each working group has a limited life span until its particular task is accomplished. The three panels are Parish Ministry Development, Christian Education and Social Justice. One working group set up by Bishop-inCouncil has been the Diocesan Resources Working Group. Its brief has been to make recommendations through the Finance Committee to Bishop-in-Council to ensure the resources of the diocese are utilised in tune with the priorities of the strategic plan. Its work is now completed. Its recommendations include the appointment of a part-time Diocesan Property Officer to assist parishes to fulfil their responsibility for the maintenance and development of properties; regular parish property reviews, and a new re-investment formula for trust funds. This short review of various aspects of our life as church over the last five years reveals significant progress and leaves us with significant challenges. Not least is the challenge to respond to the telling fact that many of our congregations continue to age and decline in numbers. The key challenge of the Diocesan Strategic Plan is so to present the Gospel in our communities that people come to faith in Jesus Christ. It is in and through the growth of the people of God that the things of God are born more and more into the life of God’s world. Our major focus must be to bear witness to Jesus Christ in a manner that commends our faith to others, by which God will draw them to share with us in ministry and mission. Moving now to the wider church, I commend to you the discussion we are to have on the covenant for the international Anglican Communion. I am delighted the Primate has accepted my invitation to come to our synod this year to address issues currently confronting the Anglican Communion with special reference to the Covenant. I will leave to his better knowledge the task of introducing this discussion but I take this opportunity to comment on the Covenant. I have to admit to being initially sceptical about the Covenant for a couple of reasons. The first was the difficulty of trying to define too closely the nature of the relationship that exists between those of us who participate in the international family that is the Anglican Communion. As soon as you commit to a particular form of words there is the danger those words will be treated as immutable law, rather than as a mutual agreement developed by consent over the years of a relationship. In contrast to law, the latter tends to be organic and flexible. My concern was that we not change the essential nature of our relationship from mutuality to law. The second reason for my unease with the covenant was the implicit understanding among some of those who advocated for it

Vision to be inclusive
CURRENTLY, the matter which continues most to divide the Anglican Communion is the place of homosexual people in the life of the church. Resolution 1.10 of the 1998 Lambeth Conference encourages the welcome and inclusion of homosexual people in the life of the church but “could not advise the legitimising or blessing of same sex unions, nor the ordaining of those involved in same gender unions”. It further commits the church to listening to the experiences of homosexual people. Lambeth 2008 affirms the continuation of the listening process. Bishop-in-Council late last year commissioned a group to implement the listening process in our diocese. I encourage you all to be a part of it. It has been my experience that those who suffer most when matters of human sexuality are discussed in the church are those whose lives are being discussed. This means it is not easy to be homosexual in the church, even in a church that is attempting to be inclusive and welcoming of homosexual people. It is never easy to be treated as a topic of discussion rather than simply as a person. This is one reason that I have chosen to be relatively silent in public discussion about homosexual people in the life of the church. The other reason for my silence is that the debate is so polarised it is difficult to engage without being unfairly categorised. Nevertheless, I have been publicly outspoken when I have seen homosexual people will be further marginalised or harmed by pronouncements of the church and I have sought at a policy level and in everyday practice to be inclusive and welcoming of homosexual people in this diocese. I believe my stance was understood by those who, on your behalf, elected me as bishop and I therefore believe this diocese is committed to that policy and practice. In my first address to synod in 2006 I expressed clearly my commitment to an inclusive church. This means all are welcome, simply because they are God’s children. I am

Vision for faith
TURNING now to matters in the wider community and the world at large, I note with interest the growing focus in the media on the churches and their role in society. While not always positive about the church, ‘any publicity is good publicity’. The attacks of aggressive atheism; the challenge in Queensland to chaplains in government schools funded by the Federal Government and local challenges to Christian Religious Education in government schools have all raised the profile of religion in society. They give us great opportunity to

address matters of faith and the church in the public arena. How we do this is as important as what we say. When attacked by aggressive atheism, which seems to understand its role as ridding the world of religion, we do ourselves no favors if we attack in return or become defensive. This does nothing to commend the Gospel. It seems to me the thoughtful atheist is a person who, like the Christian, is seeking the truth. They are simply trying to make sense of life from within a framework of not believing in God. I certainly have friends who are atheists. I can enter into dialogue with them around the common concerns of our humanity, and in doing so I am given the opportunity to make a case for my faith within a relationship of trust. We in the church need to take care that the way in which we respond to aggressive atheism does not harm our capacity to stay in dialogue with those atheists who genuinely seek the truth. Far from attacking atheism, perhaps we might better ask why anyone would be concerned about Christians promoting what lies at the heart of our faith, which is to live by grace in all we are, do and say; to show compassion and mercy to all; and to seek what is right and just in life for the sake of the common good. We commend faith in Jesus Christ by being like him, most especially in our response to those who attack us. Here is an opportunity to present Jesus Christ to the world in which we live, not by clever argument or remorseless counter-attack but by a demonstration of gracious Christlikeness. This same is true for how we respond to those who want to remove Christian Religious Education and federally-funded chaplains from government schools. The reality is an overwhelming majority of schools appreciate the time, commitment and contribution from volunteer CRE teachers to the life of their local school. The same can be said about the common experience of schools that have chaplains. Their ministry is so appreciated that some of the best advocates for retaining them are the principals of the schools in which they minister, many of whom do not themselves profess a Christian faith. As the Archbishop of Melbourne has publicly stated: “Jesus’ parables and teachings … enshrine a profound wisdom, compassion and truth which we forget at our peril”. Why would anyone object to such values being promoted in the lives of children? As the Archbishop further points out: in Western societies “many of our finest institutions, including hospitals, charities, welfare agencies, schools and universities have … been established on the rock of (Christian) values”. These are undeniable historical truths that we can point to, to demonstrate the invaluable contribution the Christian faith has made to society as Australians know it. This is not to deny or to denigrate the presence of other religious groups or non-religious people and institutions that have contributed to our common life. Nor is it to ignore the mistakes we in the churches have
continued next page

The Gippsland Anglican

Our Diocese - 36th Annual Synod 2011

June 2011


The President’s message to Synod
continued from previous page made and the things we have done of which we should be rightly ashamed. It is simply to point out the huge debt Australian society owes to Christianity. We can rightly be proud of this heritage. At the same time, I am convinced we should not use this heritage as a reason to demand a privileged place in society. For me, this is the antithesis of what Jesus would have us do. What Christianity has offered truly in the name of Jesus is offered as gift. When we use the gift to claim privilege, we fall into some of our worst mistakes as Church in society. For this reason, I am happy to be on public record arguing against religious exemption to equal opportunity legislation and against religious opposition to human rights legislation. Groups like the Australian Christian Lobby do the faith great damage in their selfinterested political lobbying on behalf of the churches they claim to represent. They cast us in the guise of just another group seeking to use its electoral power to gain advantage over others. We Anglicans, along with the Roman Catholic Church, have sometimes shown we are not immune to this kind of ploy to gain advantage for ourselves. I cannot imagine anything less Christlike than this self-serving approach to our engagement with society. By doing this, we only provide ammunition to those who seem intent on trying to remove religion from society. It is my prayer that, in the growing marginalisation of mainstream religion in society, we would recover something of the humility that marks the life of Jesus. We should certainly continue to promote in the life of our nation the beliefs and values at the heart of our faith. I do not believe, however, we should expect this will always lead to our views prevailing in the wider community, which in the past has tended to be the case. This I think will be the case in the current debate on homosexual marriage. The reality is that the society of which we are a part is moving more and more towards the view that the only way in which homosexual people can be given equal rights before the law is to include their relationships within the definition of marriage in the Marriage Act. In the debate, the Churches have exactly the same right as any other group to promote a view of marriage consistent with what we believe. However, we do not have a right to expect this view will prevail in the common law of the land. small numbers of refugees being accepted in the immigration policies of countries like Australia? What would you do if, when you finally arrived in Australia, you and your children were incarcerated in overcrowded conditions for years? What would you do if the bureaucracy frustrated your every move, political expediency governed your circumstances and shock-jock media constantly caricatured your situation? It is true there are untold complexities to immigration matters but the fact remains, Christian compassion and the simple truth can cut through anything, given the political will. As a nation, we simply do not seem to have that will, largely because of irrational fears of stranger danger fed by prejudice and misinformation. I applaud those who continue tirelessly to address the plight of those who seek asylum in our country and encourage you to join with them in this struggle for justice in our land. The current turmoil in so many countries in the Middle East and North Africa reveals the indomitability of the human spirit rising up against dictatorial power and corruption in government. We should be encouraged by it. At the same time, we should be aware of the possibilities it brings for violence and hatred to be let loose in situations where power vacuums are emerging. These are complex situations and create opportunity for simplistic responses. Be in prayer for those involved in the various countries impacted by the violence, both of irresponsible governments, and of opportunistic groups which use the opportunity to grasp at power and to exercise power as irresponsibly as those who they displace. Remember, especially, those minority groups, including Christians in countries like Egypt, who are understandably nervous about new regimes and their intent in seeking and exercising power. The killing of Osama Bin Laden has elicited some deeply troubling responses of inappropriate celebration in the Western world. I find it hard to see justice in the summary execution without trial of an unarmed man in his own home, but there is real and symbolic significance in the demise of this international icon for violence against innocent people. Certainly his killing reminds us ‘who lives by the sword, dies by the sword’, but it also invites us to contemplate that same wisdom, if we believe the only resolution to the international problem of violence against innocent people is counter-violence. Both Jesus and St Paul remind us evil is overcome by doing good, not by repaying evil for evil. wanton misuse of God’s creation. I urge you to listen. I am also persuaded by economists like Ross Garnaut there are economically viable ways of reducing the impact of our activities on the environment. Furthermore, I am acutely aware we live in a region for which strategies that impact on power generation will have an effect on employment. Nevertheless, I am encouraged that new responses to power generation will continue to require a work force. While there may be disruption to people’s lives in the changes that are necessary if we are to be concerned for the future of the planet and the lives of our children and grandchildren, we must be willing to pay the cost of change. Where new need arises because of those changes, we as Church must be willing to respond to that need. The impact of natural disasters on people has been brought home to us with unrelenting regularity of late. Whether here in Australia, or in New Zealand, Japan or the United States, it seems natural disasters of startling impact are striking across the world. While there is certainly the suggestion a rise in sea temperatures has added to the ferocity of some weather patterns and that this is a result of climate change impacted by human activity, by and large natural disasters are simply natural. They do raise inevitable questions of faith for many. ‘Why does God allow this to happen?’ or ‘Why is it that some [people] seem miraculously to escape death and others are tragically killed?’ No answer to these questions is ever adequate, for when people suffer, the best response is simply to wait with them in their suffering. Of course, this is the real answer to the questions. God is the one who in Christ not only waits with people in their suffering but suffers with and for them. Things like earthquakes, cyclones and tornados are what happen because the world is what it is. When tectonic plates in the earth’s crust grind against each other, because that is what inevitably happens with movements of the earth’s fractured crust, an earthquake results and sometimes a tsunami. When weather patterns develop at certain times of their cycle, cyclones and tornados result. There is a certain amount we can do to prepare for this but the rest is down to the changes and chances of this fleeting world. Can we blame God for this? Well, it is true that in claiming God made the world we are claiming God is responsible for the way the world is. But if the world were not the way it is, would it be an appropriate context in which to sustain life as we know it? If we expect God to ‘chip in’ every time something is about to happen that will not go well for us, where would be the human freedom we so cherish? I have become convinced the real problem Christians have in responding to many of life’s tougher questions begins when we say: “God is in control”. As soon as we say that, we are left with the problem of explaining why this controlling God lets bad things happen. Are we ready to believe that God is not only not in control, but God does not want to be in control? God is not by nature a controlling God. God is a God who in grace sets us free to be. The only control necessary in God’s scheme of things is self-control, which as St Paul points out, is one of the fruit of the Spirit. Set free in the midst of a creation that makes our freedom possible, we live with the risks and dangers of that creation as well as its joys and possibilities. In freedom, God entrusts creation into our hands, but God does not abandon us to our own devices. God engages in creation in redemptive power, rejoicing with us in our delight and joy and suffering with and for us in our pain and despair. We would never want God to take away our freedom when it brings delight and joy. Why, then, do we expect God

to take away our freedom when it brings pain and despair? This is the dilemma of the human experience lived in relationship with the God who is revealed to us in Jesus Christ. It gives no neat answers to human suffering but it makes sense of the complexities of reality as we know and experience it.

Honoring people among us
I TURN now to people matters in our diocese. We welcomed a number of clergy into the diocese last year. Graeme Peters, Rector of Wonthaggi Inverloch, comes to us having served in ministry with CMS in Chile, where he was ordained. John Batt was inducted into the Cooperating Parish of Neerim South, having previously served in ordained ministry in the dioceses of Armidale where he was ordained and in Melbourne. Bishop Michael Hough is currently offering ministry as Priest Evangelist and Teacher with the Bunyip congregation. Malcolm Wilson, a priest ordained in the Diocese of Bunbury, has returned to active ordained ministry among us with the congregation at Nar Nar Goon. Jo White from the Diocese of Melbourne is now Deacon in the Traralgon Parish. Those ordained deacon in the past 12 months were Heather Blackman, to honorary ministry in the Avon Parish; Heather Cahill to honorary ministry in the Heyfield Parish, where she was ordained in St James’ Church; Roger Jackman to honorary assistant ministry in the Croajingolong Parish; and Tom Killingbeck to Deacon-in-Charge in the Bruthen Parish. Those ordained priest were Phyllis Andy, continuing in ministry at Lake Tyers and in the Lakes Entrance Parish; Kathy Dalton, continuing in ministry in the Morwell Parish; Daniel Lowe, continuing as Chaplain to St Paul’s Anglican Grammar School in Warragul; and Anne Perryman, continuing in honorary ministry in Wonthaggi Inverloch Parish. It is a delight to affirm in this way their ministries among us and God’s call on their lives to these ministries. A number of our clergy have moved within the diocese. Jeff Richardson has moved from his ministry as Rector of Bunyip to be inducted as Rector of Traralgon; and Marilyn Obersby retired from stipendiary ministry in the Cathedral Parish. We thank God for her 15 years of ordained ministry within our diocese, in which she has offered us much of herself and of her gifts. Caroline Nancarrow completes her ministry as Rector of Avon this month. After some time spent with family in England, she will return to Gippsland early next year. It is fitting at this point to thank God for her invaluable ministry among us so far and we look forward to her further ministry among us. Neil Thompson has announced his retirement in January 2012 from the Newborough Parish and Bob Brown will retire from the Churchill and Boolarra Yinnar Parishes in July this year. I note this is their last synod.
continued next page

Vision for compassion
RECENT news continues to reveal the inadequacy of this country’s response to the plight of asylum seekers. It may be easy to join the chorus of condemnation against those who have reacted with violence in a number of the facilities in which they are being held and it is true they have done themselves no favors by doing this. But those quick to condemn these acts of frustration, and to condemn those who in the first place risk life and limb to get into leaky boats and attempt to make our shores, fail to understand the desperation of people fleeing the horrors they have confronted in their own homelands only to languish, sometimes for years, in incarceration. We would do well to remember the wisdom which invites us to ‘walk a mile in their shoes’. What would you do if your life and your family’s lives were threatened in your homeland, where you had no recourse to legal means because of discrimination and where you were at the mercy of an army or marauding bands of armed militias, killing, pillaging and raping? What would you do if when you got to a place of refuge you found there was a waiting time of up to 10 years to get ‘processed’ regarding your refugee status and even then there was no guarantee of a new home because of the inadequately

Vision for creation
CLIMATE change is rightly the issue that will not go away. There is no doubt weather patterns are changing and the vast majority of scientific opinion is convinced human activity is a major contributor to those changes, with devastating impact on the lives and livelihoods of people the world over. Both scientists and economists are looking for ways to redress our impact on the environment and, while political debate continues on the best way in which to do this, the one thing that seems obvious is that procrastination is making our situation more tenuous, both environmentally and economically. I am neither a scientist nor an economist, but from a theological perspective I remind you of our God-given role in creation, to exercise stewardship on behalf of God in the care of the world of which we are a part and on which we depend for our existence. I have no doubt Scripture teaches us, if we are wanton in the exercise of our stewardship of God’s creation we will suffer the consequences but if we are responsible in caring for and nurturing God’s creation we will know the reward in fullness of life for all people. I am convinced the scientists are telling us what we already know theologically; that we are now suffering the consequences of our

The Gippsland Anglican

June 2011

Our Diocese - 36th Annual Synod 2011


The President’s message to Synod
continued from previous page Russell Macqueen has completed his ministry as Rector of Maffra and Archdeacon of the Eastern Region and is now on long service leave. We give thanks to God for his 25 years of faithful ministry in the diocese and his 10 years as Archdeacon of the Eastern Region. I am delighted Edie Ashley was recently collated as Archdeacon of the Eastern Region and Jeff Richardson and Amy Turner were installed as Clerical Canons in the Cathedral Church of St Paul last year. We look forward to their ministry among us in these roles and thank God for their willingness to respond to the call to new duties within the life of the diocese. Heather Marten has taken on extra diocesan duties in the oversight of the professional development of clergy and church workers and of the safe ministry portfolio. I am thankful to her for her willingness to take on these ministries in addition to her current diocesan duties as Vicar General and Archdeacon. I note with thanks also, the ministry of Brenda Burney and Sue Jacka in the area of safe ministry. One important aspect of the Professional Standards regime of the diocese is the necessity of naming a priest especially authorised to hear the confession of someone who has been involved in child sexual assault. Please pray for Jeff Richardson who has been so authorised. On the matter of Professional Standards, I commend to you the work of our Professional Standards Director, Cheryl Russell. We are fortunate to have such a competent and committed professional in this important role in the diocese. She serves us well. Please continue to pray for Cheryl in what is a difficult but necessary role. Our retired clergy continued to serve us well in locum ministries, in parishes awaiting a new rector and when clergy are on leave. We would be all the poorer without them and I thank them for their faithful ministry to us. I note especially the ministries of Laurie Baker, Jim Connelly, Gordon Cooper, Ted Gibson, Fred Morrey and Ken Peters, all of whom took on extended periods of locum ministry in parishes looking for a new rector in this past year. We welcomed into the diocese, Stipendiary Lay Workers in this past 12 months. They are Katie Peken, who recently began pastoral ministry with a focus on younger families in the Warragul Parish; and Amanda Ballantyne, employed as the Children’s and Family Worker at the Bairnsdale Parish. Amanda is also working in chaplaincy at the Bairnsdale junior campus of Gippsland Grammar School. Penne Brook is working as Lay Chaplain at Gippsland Grammar School, with responsibility for development of the Religious and Values Education curriculum. John Guy, a member of the Morwell Parish, was awarded the Order of the Medal of Australia in the Australia Day honors list for his work in church and community. We congratulate him on this high distinction. We thank Colin Price for his ministry as the Business Manager of Gippsland Grammar School as he leaves to take up a new position in Echuca. This year, we celebrated the ministries of Jim Beard and Garry Gray in the life of Gippsland Grammar School by dedicating a building and library at the Bairnsdale campus in honor of their contributions to the school. No year passes without its sadness and in this past year we note the deaths of three members of the clergy who served in this diocese. The much-loved Canon Percy Moore had a distinguished ministry in a number of parishes during many years in the diocese. We give thanks for his ministry among us and also for the ministry of John Gale and Kent Small, both of whom have died in the past year. Trevor Nankervis, husband to Amy Turner, the Rector of Drouin Parish, died late last year after a struggle with cancer. We mourn

Diocesan Calendar
TBA Blessing of Ena Sheumack House; Abbey of St Barnabas at A’Beckett Park, Raymond Island

with Amy, even as we celebrate Trevor’s life, his faithful Christian witness among us and his support of Amy in her ministry. Among the lay members of our diocese we note the death of Bernie Sather from Avon Parish; of Geoff Davies and Cedric Johnston from Drouin Parish; of Pat Pullin, aged 105 years, and Tony Carter from Korumburra Parish; of Dorothy Scott, Lucy Squires, John Winter and Colin Kleehammer from Lakes Entrance and Metung Parish; of George Kermode from Maffra Parish, a former member of Bishop-in-Council and Synod and a Foundation Board member of Gippsland Grammar School; of Shirley Savige from Moe Parish; and of Douglas Tookey Hodgson from Westernport Parish, a former member of Synod who died a few days after his 90th birthday. Clearly time does not allow a full appreciation of the ministries of these faithful parishioners, but each of them is remembered with thanks to God for their contribution to the life and ministry of their parishes and this diocese.

IN conclusion, I return to where I began in my address to review the ministry of the diocese over the past five years. What I hope has been evident in my ministry in that time is a commitment to address the key matter of what it means to be Church in a changing world and how best we express the heart of the Gospel of Jesus Christ in who we are and the way in which we do things, as much as in what we do and say. Behind this commitment lies a concern, on my part, to address what we might call the culture of the church; to ask ourselves if who we are as Church is consistent with what we proclaim as Gospel. The over-riding mark of church culture should surely be grace. It is my intention to ensure we continue to show God’s grace in all we are and do; in the way we express our life as church in every dimension of our existence. In our leadership, in our membership, in our life together, in the way we touch the lives of others, in the manner in which we are present in the community and especially in the way in which we show concern for those most marginalised in our communities, I hope and pray that what shines through is grace; the grace of God as revealed in Jesus Christ and as nurtured by the work of God’s Spirit.

May 27 to June 2 Reconciliation Week May 31 to June 3 Pilgrimage on Raymond Island; Time to journey, time to relax, to walk and pray within the environment of the Abbey of St Barnabas. Led by Lyndon Phillips. 3 Blake Poetry Prize closing date; Exploring the Religious & Spiritual through Poetry. Australian poets to write a new work of up to 100 lines displaying a critical or sympathetic awareness of issues relating to religious or spiritual. Entry forms and information at or telephone 02 9555 9757 4 Conversations with a Buddhist Monk – the Christian and Buddhist traditions in dialogue; with Venerable Jampal; Anam Cara Community; 9.30am to 4pm; 198 Bowen Street, Warragul; BYO lunch; contact Carolyn Raymond, telephone 03 5191 8343 or email 6–8 Diocesan Clergy Conference, Traralgon 7 – 10 The spirituality of winter. A retreat at The Abbey of St Barnabas, led by Anne Turner and The Anam Cara Community. 14 – 17 The Abbey of St Barnabas, Environment Week 1A. Explore and understand the interdependence of all life and our role in its nurture and practical aspects of living a sustainable lifestyle. Led by Dr Ann Miller and the Environmental Task Force. 15 Mothers’ Union June Join In, Morwell, 10am; BYO lunch 15 Vocational Training Day, Growth in Ministry Training Day, Supervisor Training; Bishopscourt, Sale 16 Vocational Training Day, Growth in Ministry Training Day, Intentional Pastoral Practice Seminar; Bishopscourt, Sale 17 – 18 Growth in Ministry Intensive; Bishopscourt, Sale 17 – 19 The Abbey of St Barnabas, Environment Week 1B. Explore and understand the interdependence of all life and our role in its nurture and practical aspects of living a sustainable lifestyle. Led by Dr Ann Miller and the Environmental Task Force. 18 Safe Ministry Seminar: Bullying and Boundaries; for clergy, stipendiary lay church workers and lay readers; 10am to 12noon; Rosedale; contact Diocesan Registry, telephone 03 5144 2044 or email 19 Bishop John McIntyre in Moe parish 19 – 25 Refugee Week 21 – 24 The Abbey of St Barnabas; Welcoming the Stranger A. Talking with those who have sought refuge in our land, engaging together in struggle and journey; matters of faith and life. Led by Dr Don Saines, Cathedral Dean. 24 – 26 The Abbey of St Barnabas; Welcoming the Stranger B. Talking with those who have sought refuge in our land, engaging together in struggle and journey; matters of faith and life. Led by Dr Don Saines, Cathedral Dean. 28 – July 1 The Abbey of St Barnabas; Fire, Textiles and Prayer A. The drama of fire and the journey of faith, explored through the creativity of textiles and color. Hosted by Rosemary Pounder, led by Anne Connelly.


1–3 3 - 10 5–8

8 – 10

12 – 15 15 – 17 19 19 – 22

23 22 – 24

24 26 – 29 29 – 30 29 – 31 The Right Reverend John McIntyre Bishop of Gippsland

The Abbey of St Barnabas; Fire, Textiles and Prayer B. The drama of fire and the journey of faith, explored through the creativity of textiles and color. Hosted by Rosemary Pounder, led by Anne Connelly. NAIDOC week The Abbey of St Barnabas; Mothers’ Union Invitation Week A. At the invitation of Mothers’ Union, a few days out for families who need a little R&R at the Abbey at A’Beckett Park. Expression of interest to Mothers’ Union President, Karin McKenzie, PO Box 3, Leongatha, 3953. The Abbey of St Barnabas; Mothers’ Union Invitation Week B. At the invitation of Mothers’ Union, a few days out for families who need a little R&R at the Abbey at A’Beckett Park. Expression of interest to Mothers’ Union President, Karin McKenzie, PO Box 3, Leongatha, 3953. The Abbey; Social Justice and the Environment . The nexus between faith, environment and justice. Led by Sue Jacka and Bruce Charles. The Abbey; Social Justice and the Environment. A program for young adults. Led by Sue Jacka and Bruce Charles. Refugee Week service; Moe; contact Sarah Gover, telephone 03 5144 1100 or 0458 450370 The Abbey of St Barnabas; Environment Week 2A. Exploring understanding of the interdependence of all life and our role in its nurture and practical aspects of living a sustainable lifestyle. Led by Dr Ann Miller and the Environmental Task Force. St James’ Orbost annual dinner cabaret revue; Beauty and the Beast The Abbey of St Barnabas; Environment Week 2B. Exploring an understanding of the interdependence of all life and our role in its nurture and practical aspects of living a sustainable lifestyle. Led by Dr Ann Miller and the Environmental Task Force. Anglican Women of Australia Sunday; contact Pat Cameron 03 5147 1990 The Abbey of St Barnabas, Raymond Island; Work Week 1 A. Work and prayer working together. Leader, Brian Turner. Messy Church conference; Melbourne; contact Sarah Gover, telephone 03 5144 1100 or 0458 450370 The Abbey of St Barnabas, Raymond Island; Work Week 1 B. Work and prayer working together. Leader, Brian Turner.

NB: All information in this calendar is correct at the time of TGA going to print.

The Gippsland Anglican


Our Diocese - 36th Annual Synod 2011

June 2011

Follow up on past Synod
SYNOD received update reports on two motions from 2010: 123/12 Impact of Alcohol on the Community; and 126/10 Foundations of the Faith (Synod Resolution 117/09). In reporting on 123/10 Impact of Alcohol on the Community, Reverend Sue Jacka (right) spoke about her disappointment trying to engage parishes in dialogue about this issue. She referred to a number of published articles in The Gippsland Anglican and discussion with people across the diocese. She spoke about an article prepared by Rev. Dr Graham Toohill on the impact of alcohol on people and communities. Sue has been disillusioned by the lack of feedback and slow take-up of this topic within parishes. A show of hands indicated a number of people at Synod interested in participating on a voluntary Social Justice Panel, ongoing from Synod. Reporting on 126/10 Foundations of the Faith, Rev. Greg Magee referred to “robust discussion at a well attended seminar” in Sale earlier this year, with guest speaker Rev. Dr David Powys. He referred to the members of the theology working group and the support of The Gippsland Anglican in the past two years, publishing articles to stimulate debate, including the extensive coverage in TGA before and after the recent seminar. He confirmed the theology working

group had plans for further workshops and seminars. Rev. Greg also committed the working group to, if proposed motion NM4 was passed at Synod, taking on responsibility for facilitating discussion in the diocese. Proposed motion NM4 became Resolution 142/11 Study of Bishop’s Charge and Primate’s Sermon, which, in part, resolved to use the Bishop’s Charge and Primate’s sermon to engage parishioners in discussion and learning, including inviting the theology working group to formulate questions to facilitate this discussion. Both the Bishop’s Charge and the Primate’s sermon are published in full in the June issue of The Gippsland Anglican. This publication will enable parishioners to engage in the debate. By Jeanette Severs

ABOVE: Concentrating on the proceedings of Synod were Rose La Vie and Beverley Littlejohn from Boolarra Yinnar parish, Chris Bennie from Bunyip parish and Jan Misiurka, Helen Davis, Reverend Neil Thompson and Heather Quake, from Newborough parish. Photo: Jeanette Severs

Bill enables trust fund
A BILL to make further provision for Aboriginal and Torres Strait Islander Ministry in the diocese of Gippsland was put to Synod. The Bill aimed to establish a trust fund under the Anglican Diocese of Gippsland Trusts Corporation. Bishop John previously pointed out the Aboriginal Ministry Fund, while initially attracting support, had experienced a waning of funds. It was the intent of Bishop in Council to establish further provision for this ministry, within a new vehicle but under the auspices of the existing Trusts Corporation, already administered by the diocese. Ms Rowena Armstrong, QC and Chancellor of Synod, explained the legislation enables a trust fund to be created; she pointed out a trust fund cannot happen without legislation. The proposed Bill also enabled establishment of a ministry committee, of the Bishop, two people elected by Synod and at least four people appointed by Bishop in Council in consultation with elders of the Aboriginal communities in Gippsland. The ministry committee’s purpose was to make recommendations to Bishop in Council for the development of ministry by and to Aboriginal and Torres Strait Islander Peoples, the development of congregations, training in ministry, resourcing of ministry and education and awareness of the ministry. The proposed Bill also enabled arrangements to be made for the care of a church or building or other property set aside for Aboriginal and Torres Strait Islander Ministry and contains transitional provisions for appointment of two members of the ministry committee by Bishop in Council. The Bill was passed by Synod.

Giving a hand up not a hand out
IN reporting to Synod on the fiveyear diocesan strategic plan, Archdeacon Heather Marten noted the plan is due to come to a conclusion at Synod 2013. Bishop John McIntyre provided an evaluation of the strategic plan in his president’s address to Synod. Three parishes reported on implementation of the diocesan strategic plan and, in particular, Rosedale parish reported on their role in assisting people with a ‘hand up’ rather than a ‘hand out’. Reverend Lyndon Phillips, of Rosedale, reported firstly on initiatives to determine the needs of youth in the community. Much of the parish’s focus has been on conversation with the community. Partnered with Life FM, the parish held a community sausage sizzle. Parish council donated one month’s takings to a flood affected parish in Bendigo diocese. The parish has also formed a scholarship for a student at the local primary school, to assist with transition to the secondary school. Rather than give the student money, the funds have been deposited with the school, the help defray costs for the student’s education. A craftsperson with special needs in the community needed assistance with managing money and selling their goods, so Rosedale parish has helped that person learn the skills to take more responsibility for their finances and afford a stall at the regular craft market, where they are able to sell their craftwork. “It is about a hand up, rather than a hand out,” said Rev. Lyndon. Ida Hysop reported on how Bass Philip Island parish is travelling the journey inward and outward. She reported on the renovations of the hall at Cowes, which has brought many members of the wider community into the hall. “We have heard it referred to as the community center,” she said. Ida reported how the congregation had demolished the fence outside the church and, with agreement and financial support of the shire council, the congregation has installed seats for public use. “People are again using the church grounds,” Ida said. In San Remo, the parish began a regular soup and sandwich lunch, now supported by the local Bendigo Community Bank. The church rooms are also being used by community groups for their meetings. Rev. Jenny Ramage, of Korumburra parish, spoke about increased opportunities to develop bible study groups and people’s increased involvement in worship. This included children in worship, assisting at the front of the church and the high table. “We’re becoming more aware of our involvement in the community as God’s people,” Rev. Jenny said. The annual Christmas activity at Poowong attracts more than 200 people from the community. Regular monthly services at Poowong have increased from two people to 40 people, and children are very involved in the service, Rev. Jenny said. Archdeacon Heather Marten, on behalf of Bishop-in-Council, suggested a review of the strategic plan’s implementation and invited suggestions for the next diocesan strategic plan, to be launched at Synod in 2013.

TOP: Dr Neale Taylor of Bishop in Council and diocesan solicitor, Viv Braham. ABOVE: Reverend Sue Jacka, from Trafalgar and Von Dubbeld of Croajingolong parish. BELOW: Ida Hysop of Bass Philip Island parish and Thelma Hicks, from Yarram parish. Photos: Jeanette Severs

Elections at Synod
ONE clergy and two lay positions became vacant on Bishop in Council, with the expiration of the sitting members terms. Reverend Barbara Logan’s term expired and she was re-elected to Bishop in Council. Mr Peter Down’s and Mr Roger Jackman’s terms had expired, creating two lay vacancies. Mr Down was eligible for re-election but Mr Jackman was no longer eligible for a lay role since he was ordained deacon. Mr Down was re-elected to Bishop in Council.

The Gippsland Anglican

June 2011

Our Diocese - 36th Annual Synod 2011


Call for mediation
A MOTION requesting support for people not accepted for ordination, moved by Kath Grandy of Lakes Entrance and Metung parish, received a great deal of support at Synod. The notice of motion, NM/6, was put forward to enable development of a mediation process to provide spiritual direction and support, such as pastoral counselling, for people who have entered the selection process towards possible ordination but were not selected. Kath Grandy (right) spoke about the time and effort an individual, supporting parish and the diocese puts into the period of discernment and the distress that occurs when the person feels a genuine call to ordination but is not accepted. “A mediation process might enable people to come to a more peaceful understanding of why their calling does not lead to ordination,” Kath said. Ruth Cross, in seconding the motion, also spoke about the importance of providing counselling for those who supported the person seeking ordination. Reverend Caroline Nancarrow spoke about her own experience and pain of being rejected initially in her journey of being called and travelling towards ordination. Caroline spoke about the need for a

Well done, Drouin parish

mechanism to debrief and help the person with a calling to move on, so they can be validated. Rev. Barbara Logan spoke about her experience supporting people who have felt rejected by the church for their calling. The motion became resolution 143/11 Support for those not accepted for ordination: That this Synod requests Bishop in Council to put in place a process to provide spiritual direction and pastoral counselling for those who have entered the selection process towards possible ordination as deacon or priest but have not been selected. By/Photo: Jeanette Severs

Synod supports investigation of carbon on health
A POLARISED debate at Synod on climate change and the impact of carbon and other emissions saw Canon Jeff Richardson (right) put forward a motion, NM/5 Impact of carbon and other emissions, seeking a working group to be formed of Gippsland Anglicans and those within the diocese who would seek advice about the impact of carbon and carbon dioxide emissions on people, the natural environment, health impacts and, based on scientific and health research, make recommendations to Synod 2012 based on their deliberations. Jeff Richardson, in talking to his motion, detailed the considerable health effects perceived by people living in the Latrobe Valley and queried whether we should be accepting these effects or seeking more information and action. He expressed concern about the health effects on people and the environment across Gippsland. Jordan Breed, Youth Synod representative, referring to his science qualifications, research knowledge and ongoing study in medicine, supported Jeff’s argument. The motion was carried, becoming 137/11 Impact of carbon, carbon dioxide and other emissions. A working group will be formed to (i) seek advice from the experts as to what the impact of carbon, carbon dioxide and other emission is on the people living in Gippsland; (ii) extend the parameters of this research to include what impact carbon, carbon dioxide and other emissions are causing to the natural environment in which we live, work and have our being; (iii) review and collate the scientific and health research already undertaken into the matters which are the subject of (i) and (ii); and (iv) report to the final session of this Synod to be held in 2012, with recommendations as to any statement of policy or other action it believes Synod should take as a result of the working group’s deliberations. A number of people volunteered to participate in the working group, including Jeff Richardson, Jordan Breed, Dr Graham Toohill and Jeanette Severs (Editor of The Gippsland Anglican).

SYNOD passed 145/11 a motion of appreciation which included commending Drouin parish, especially Reverend Canon Amy Turner, Mr Max Hine and Mrs Janet Pursell, for their hospitality and care in hosting the Synod session. Appreciation was also noted for the registry staff for their preparatory work for Synod. The motion of appreciation encompassed the Bishop for his leadership of Synod and his presidential address; the Primate for his sermon and address to Synod on the Anglican Communion Covenant; and the Chancellor and officers of Synod, the Chair and Deputy Chair of Committees, the clerical and lay secretaries and the timekeeper. ABOVE: Janet Pursell, Iris Maxfield, Ruth Green and Colin Maxfield enjoyed looking after Synod attendees, along with their parish contemporaries (above right) Barbara Willingham and Lorraine Kinrade and (right) Ian Gaffney and Geoff Willingham. Photos: Jeanette Severs

Overseas mission will focus in budget
WHEN the diocesan budget was put to Synod, Reverend Dr Graham Toohill (right) queried the lack of expenditure by the diocese on overseas mission. He put forward a notice of motion, NM/7 Support for overseas missions. In putting the motion, Graham, with considerable experience in overseas mission, referred to the diocesan strategic plan and its focus on the journey inward and the journey outward. Overseas mission is looking outside ourselves and should be a diocesan responsibility, he said. “We have begun and successfully continue to support Aboriginal ministry, we should also be looking at our responsibilities for mission overseas,” he said. He was supported by Rev. Graeme Peters, (above far right) who also has con-

siderable experience in overseas mission work, who spoke about the importance of overseas ministry and theological training. Archdeacon Phillip Muston referred to parish support for overseas mission, as well as the ongoing diocesan support for

Gahini diocese, in Rwanda. Synod supported the motion, which became 144/11 Support for Overseas Missions: that the Gippsland diocese includes a budget item committed to overseas mission in every annual budget. By/Photos: Jeanette Severs

The Gippsland Anglican


Our Diocese - Reconciliation Week at The Abbey of St Barnabas

June 2011

ABOVE: Reverend Marilyn Obersby and Dr Ann Miller. BELOW: Les ‘Bluegum’ Cooper, a respected Gunai/Kurnai man, raised each of the three flags at A’Beckett Park. Photos: Jeanette Severs

THE Abbey of St Barnabas hosted a flag raising ceremony and demonstration of local Aboriginal culture and artifacts on May 31, during Reconciliation Week. Grattan Mullett, Ian ‘Shadow’ Wilson, Nicki Moffatt, Colin Hood, Les ‘Bluegum’ Cooper and Wayne Thorpe represented the Krowathunkooloong Keeping Place, in Bairnsdale. Local students participated in dance, song and art sessions, learnt about bush tucker and medicine plants and were introduced to a range of artifacts and heritage pieces, including the possum skin cloak held by Bluegum and Colin above. Photo: Jeanette Severs

THE Abbey of St Barnabas hosted a Festival of Aboriginal Culture during Reconciliation Week. Local school children attended, along with residents of Raymond Island, the surrounding district and the diocese of Gippsland. Men of the Gunai/Kurnai people and supporters from the Krowathunkooloong Keeping Place and Gippsland and East Gippsland Aboriginal Cooperative, brought their knowledge and artifacts to share. Grattan Mullett welcomed attendees to the country and Bishop John McIntyre welcomed attendees to the Abbey, an asset of the Diocese of Gippsland. LEFT: Local musician, Nicki Moffatt, sang a song he wrote about his son, who was always asking questions; Nicki used both guitar and didgeridoo for his music.

RIGHT: Les ‘Bluegum’ Cooper talked to the children about bush tucker and medicines. He showed how to make soap, how to tend a wound and what sort of foods make for good eating, including this bottlebrush flower, which provides a sugary drink. ABOVE: Grattan Mullett spoke about a number of ceremonial and historical artifacts brought from the Keeping Place. He described the importance of the detailed art on many of the items he showed, including this didgeridoo. Other items included a carved emu egg, a range of boomerangs from the 1920s to modern day, throwing sticks, clapping sticks, spears, clubs and baskets. A highlight for attendees was the possum skin cloak, made of red and grey possum and with local totems painted on the underside. Photos: Jeanette Severs

The Gippsland Anglican