Baptist Churches of NSW & ACT

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ABORIGINAL DEATHS IN CUSTODY (the Muirhead Royal Commission)

As Christians we abhor ill treatment of others regardless of their race or creed. Everyone should be treated with dignity and respect, and all efforts should be taken to prevent unnecessary death. The recommendations of this commission will improve the conditions of prisoners held in custody, the management of intoxicated persons and reduce the likelihood of death by suicide or illness while under detention.

Sentencing Practices:

We support the recommendation that imprisonment be utilized only as a sanction of last resort. We support legislation to prevent automatic imprisonment of those who default on payment of fines and encourage legislation to provide alternative sanctions.

Intoxicated Persons:
We endorse the recommendations for a change of approach to intoxicated persons, i.e. decriminalize; treat not punish; encourage police to use alternative forms of management to detention in police cells; explore the social and health needs of Aborigines created by alcohol and involve Aboriginal Health Services in establishing alternative facilities.

Conditions and Procedures at Police Lockups:
We support the recommendation that detention of individuals in police lockups should be - as rarely as possible that police should be trained in alternative management that unrousable and unconscious persons should be treated medically and officers need training to alert them to recognize symptoms of medical disorders, and have skills in first aid and resuscitation.

Recruitment, Training and Placement of Police and Prison Officers:
We support these recommendations which should reduce the suffering of prisoners and unnecessary deaths in custody.

Medical Issues:
We endorse the recommendations which should lead to early recognition of and the correct management of illness and thereby reduce both unnecessary suffering and death.

ABORIGINAL RECONCILIATION

The Baptist Churches of NSW & ACT:

i) Notes the call from the July 1993 Yalga Bridi National Aboriginal Christian Leaders meeting and in response endorse the call for:

• justice and reconciliation;
• the restoration of Aboriginal culture; and
• appropriate compensation for loss of land.

(ii) We recognise the wrong that has been committed in dispossessing the original inhabitants of this country of their land and we call on our governments to work towards the recognition of land rights with appropriate regard to issues of justice for the dispossessed and existing land occupiers and to continued negotiation for land rights or appropriate compensation on the basis of equality and mutual respect.

Statement by the Aboriginal and Islander Christian Leaders (July 1993)
1993 has been the Year of Indigenous Peoples and has been an opportunity for all Australians to celebrate the richness of the Aboriginal heritage. It has also been an opportunity to hear of the on-going hurt and pain felt by people who constantly find themselves stereotyped, devalued, and their problems ignored or blamed on themselves.

The Mabo debate has opened up the deep divisions within our society and revealed the depth of racism and cultural difference. It is hard for non-Aboriginal Australians to hear a history which has been kept hidden just as the true history of Stalin’s Russia was, and it is even harder to face the fact that Aboriginal people still find difficulty in getting a fair go in many parts of our country.

The July 1993 Yalga Bindi National Aboriginal Christian Leaders meeting, in which the Aboriginal and Islander Baptist Council played a leading role, spelt out their concerns clearly and strongly:

“As Australians we all need to clear our consciences from the results of the he we have been living under for the past 223 years by completely removing Terra Nullius from the Statutory Law and history books and replacing it with native title. We believe that the invasion of this country and the resulting dispossession of the original inhabitants has caused a breakdown of culture resulting in real hurt and pain and has built a wall of separation. The wall that separates white from black is made up of the bricks of injustice, murder, greed, robbery of land, genocide, racism, systematic exclusion from resource accumulation, and legislation that cares for the majority and powerful lobby groups. Only when this wall is dismantled and the bricks of injustice are crushed will there be true reconciliation. There can be no true reconciliation without justice.

“We call upon churches, their leaders and other interested groups who may have knowingly or unknowingly co-operated with the colonisation of this country by coercing Aboriginal and Torres Strait Islander people to conform to the European way, to their detriment and in some cases the destruction of our culture, to repent and stand with us in our on-going struggle for justice restoration of culture and restitution for loss of land.”

Statements concerning Wik and the Stolen Generation

At their Annual Assembly, the Baptist Churches of NSW & ACT agreed:

• To commit themselves to pray for, and work towards, a genuine reconciliation regarding our nations past actions towards the indigenous people of Australia through united steps as an Assembly of churches and such steps as are possible in our local contexts.
  
• That, as an initial and timely act within the present political climate, churches and individual Christians write letter to those in government on behalf of indigenous interests in regard to political responses to the Wik judgement and the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families.
  
• That, so far as is practical, our Union of churches support stands made by other Baptist agencies, Baptist Unions and other Christian Churches that are also aimed at supporting legitimate indigenous interests.
  
• That, in order to create a community of trust and security, we acknowledge that listening to and recognising the rights and aspirations of others (including farming, indigenous and urban communities,) will always, quite legitimately, entail the need for genuine, complex negotiation and mutual understanding.

The Assembly also agreed:

That as Christians together we wish to express our deep concern to the indigenous people of Australia for the treatment that they have suffered as the result of the past actions and attitudes of successive governments and Australian society as a whole. The wholesale theft of the landmass of this nation and subsequent attempts to destroy indigenous culture and identity are acts which we deeply regret.

As a part of Australian Society we have benefited from these past policies through our participation in the economy and our enjoyment of the land in which we live. As a Christian community we have been silent when our voices should have been raised in protest. While our actions were at times well-intentioned, they were too easily moulded by the policies of the day.

We wish to indicate our change of heart through committing ourselves to participating in the reconciliation process alongside other groups who are likewise concerned to contribute to the healing of our nation. We will seek to better understand the aspirations of indigenous Australians. We will seek to act in support of their rights and in advancing their welfare. We urge Australians from all walks of life to do the same.

Baptist Union Of Australia - Statement of Commitment to Reconciliation
To the Aboriginal and islander Baptist Council of Australia and Indigenous Australian Baptists

MOVING ON TOGETHER through Reconciliation to Healing

The Baptist Union of Australia seeks to respond to today's challenges of nationhood and national identity in a way that comprehends our varied past and gives hope for a united and peaceful future.

This statement unites the expressions of the various State Baptist Unions in their journey of reconciliation and healing. It is based on the belief that all people have been created by God and are ‘of one blood.’

With the first church council, this Council and its constituency affirms the belief that “God makes no distinction between people” (Acts 15:9) and that Jesus taught that we are to bring every nation to Christ in a ministry of love (Matthew 28:19-20).

Through this statement, we express the Baptist Union of Australia’s public commitment to the achievement of Australian reconciliation between indigenous and non-indigenous people, a commitment based firmly on:

• acknowledgment of the unique position of Aboriginal and Torres Strait Islander people as the indigenous peoples of Australia and the original inhabitants and custodians of this land;
  
• acceptance of indigenous Australians in their various and different expressions of Aboriginality;
  
• acknowledgment of the loss of land, children, languages, health and kin through colonisation and occupancy without negotiation with indigenous people.
  
• the belief that reconciliation is a just and Christian response to the past and a prerequisite for Australia acceptance that churches have a particular contribution to make in local contexts to the process of healing by their empathy, just action and education within local communities. These ensure that cultures, languages, history and contemporary experience of Australia’s indigenous peoples are valued and appreciated in their own right.

The special responsibility of the Baptist Union of Australia, through its State constituencies and indigenous partnerships, is to provide national leadership in the areas of indigenous theology and spirituality by virtue of its commitment to freedom of conscience and related Baptist distinctives.

The Baptist Union of Australia, therefore, affirms the work and worship of the Yapaku and Martu peoples of the Northern Territory and Western Australia and of the Aboriginal and Islander Baptist Council of Australia. In particular, the Baptist Union of Australia:

• commits itself to affirming Indigenous Baptist Christians in expressing their Christian faith in whatever forms they, under God, determine;
  
• accepts the various and differing social and church structures existing among indigenous groups included in the Baptist community of Australia;
  
• commits to ongoing preparedness to walk with indigenous Australians and in particular with indigenous Christians who are part of the Baptist community;
  
• commit as members together in God’s community to a continual willingness to learn from, and be strengthened by, indigenous Christians as we journey together in faith.
  

Australian reconciliation is a spiritual and a justice issue for all Australian Baptists.

This statement is made in full consultation with indigenous Baptists.

ANTI-DISCRIMINATION

Acknowledging input received from our Social Issues Committee, the Baptist Churches of NSW & ACT submitted a response to Discussion Paper No 30 issued by the NSW Law Reform Commission as part of the Review of the Anti-Discrimination Act, 1977. The submission states (inter alia) that:

• Recognition at law of different social interrelationships escalates their acceptance in the community and their multiplication in society;
  
• We are opposed to the equating of heterosexual marriage with homosexual unions;
  
• We are committed to the continuation of the present situation which protects the autonomy of religious bodies in the appointing and training of personnel;
  
• We strongly oppose the inclusion of discrimination on the ground of religion as a ground for discrimination.
  

POLITICAL FREEDOM

We, as Baptist, are opposed to any penalty under law solely for holding political, religious, or moral convictions.

The Baptist Churches of NSW & ACT expresses its deep concern at the suffering in Burma (Myanmar) and requests the Australian Government to take all steps possible through the United Nations and any other means to ensure that these sufferings end and the elected government of Burma is allowed to take power.

RACISM

The Baptist Churches of NSW & ACT affirms that violent, aggressive, physical or verbal attacks on the property or persons of any religious group whether Jew, Muslim or other are contrary to the Christian gospel.

The Baptist Churches of NSW & ACT:

(a) views with alarm the rise of racism and bigotry within the Australian community;

(b) reaffirms our commitment to the Harare Declaration on Racism;

(c) calls upon all Australians to withstand racism in all its forms, whether directed against indigenous people or ethnic minorities;

(d) supports the dignity held in common by all human beings regardless of their race, faith or culture; and

(e) calls upon all our institutions to act in accordance with this ethic.

REFUGEES & ASYLUM SEEKERS

The Baptist Churches of NSW & ACT supports:

(i) The Federal Government's policy of attempting to solve refugee crises by addressing human rights in the countries of origin;

(ii) The need for the resettlement process to continue, as it is the only way of securing the protection of refugees in a significant number of cases;

(iii) The need for the acceptance of refugees into Australia on humanitarian grounds over and above economic, ethnic and/or political considerations;

(iv) The priority of the refugee component of the immigration programme to be such that the quotas for refugee status should be maintained and wherever possible increased; and

(v) Calls upon Christians and their churches to speak up on behalf of the needs of refugees where the opportunity arises and in particular when refugees are maligned; to support government initiatives aimed at addressing the needs of refugees both through active participation in the tax process and by other means where possible, such as the Community Refugee Support Scheme; to give financially to programmes set tip to work with refugees such as those developed through ABWAID and TEAR Fund; to aid practically local programmes and ministries assisting refugees in their resettlement; to pray for peace and justice in the nations and those who work to establish it.

In regard to East Timor

The Baptist Churches of NSW & ACT:

(a) expresses its deep concern for the present and future well-being of East Timorese in Australia,

(b) encourages member churches to support the rights and freedoms of the East Timorese people;

(c) calls upon the Australian Government to:

• honour its commitment under the United Nations 1951 Convention on the Status of Refugees as amended by the 1967 protocol;
  
• grant permanent residency to all refugees from East Timor who are currently seeking asylum in Australia;
  
• use all available means to progress peace and democracy in East Timor.

In regard to mandatory detention of asylum seekers

On the basis of our Christian faith and affirming Australia’s commitment to human rights, the Baptist Churches of NSW & ACT calls on the Federal Government to review the policy of mandatory detention of ‘onshore asylum seekers’ and report to the Australian public on:

(a) the impact of mandatory detention on the mental and physical health of asylum seekers generally and children in particular;

(b) Australia’s obligations to the welfare asylum seekers generally and children in particular as detailed in the human rights commitments to which Australia is a signatory;

(c) steps which the Australian Government could take to reconcile these obligations and outcomes should any discrepancy appear.

[Also refer to heading “Immigration & Multiculturalism.”]

ABORTION

The Baptist Churches of NSW & ACT views with grave concern the growing acceptance of abortion on demand and calls on the Federal and State Legislatures to uphold the rights of the unborn child through appropriate legislation and to provide adequate economic, education and counselling support programmes for women and families.

We believe that all life is created by God., and as his stewards we are responsible for the care and protection of all of his creation. 

We call upon the Federal and State Government legislatures to:

(i) Address the needs of women and families that these figures represent through the provision of education, counselling, childcare and mortgage relief.

(ii) Enact and enforce legislation which ensures that abortion is not available simply on demand.

DEATH PENALTY

Death penalty for political, religious and moral convictions:

We, as Baptists, believe that every human life is created in the image of God and is of immense worth. The death penalty imposed solely for holding political, religious or moral convictions is always unacceptable.

EMBRYO EXPERIMENTATION

The Baptist Churches of NSW & ACT supports the cessation of embryo experimentation as recommended in the Embryo Experimentation report and deplores the delay in its implementation.

EUTHANASIA

The ethics of limiting life-sustaining treatment: a Christian perspective

Concise Statement

Compassion should be shown for the sick and action taken to share fairly resources and directly meet individual health and other needs. Human life is to be greatly valued but it is not necessarily required that it be extended beyond its natural end. Extraordinarily expensive life-sustaining treatment may be beyond the capacity of Government and non-governmental agencies to bear without taking from others in need. Within the framework of equitable distribution of resources for health care, individual decisions on life-sustaining treatment should allow room for a patient, family, doctor and religious adviser, to the extent possible, to decide together on the desirable extent of life-sustaining treatment.

Expanded Statement

• The nature of life-sustaining treatment
  Much of medical treatment deals with threats to life and health. Means to sustain life may range from food for the starving, to a curative drug for a life threatening disease, to intensive care treatment. New expensive technologies are now available to sustain life, though often not good health, through means such as prolonged mechanical ventilation of the lungs, continuous electronic monitoring and correction of the activity of the heart, and intensive monitoring and intravenous correction of fluid, electrolyte and nutrition requirements.
  
• Compassion and care for the sick
  Jesus Christ's ministry of healing indicates God's direct concern for suffering and the need for compassion and care for the sick.
  
• Inequality
  Jesus Christ and his early followers recognised that inequality exists and that there is a requirement for direct action to redistribute resources and directly meet people's needs. One need is to sustain life and health.
  
• Expense but limited resources
  Resources from Government and non-government agencies for health care and to meet individual need are not inexhaustible. Extraordinarily expensive life-sustaining treatment may be beyond their capacity to bear without taking resources of finance and helpers which may be of better effect in helping others in need.
  
• The means and purposes of healing and welfare
  Healing and giving to those in need is part of Christian ministry. There is no instruction in Christian scripture to use extraordinary means, apart from the power of God, to sustain life. These were not available. The emphasis is on spiritual welfare by healing of the whole person including relationship with God.
  
• The value of life
  Human life is of immeasurably great value. The unjustified taking of human life is forbidden. Compassion suggests that where possible resources should be given to assist those in need. Compassion does not necessarily, however, require the sustaining of life beyond its natural end, where this would cause distress, have no apparent benefits to the person's welfare and take resources for health and welfare from those apparently in greater need.
  
• Decisions
  There is no rule for all situations. The above principles may, however, be helpful for health planners, advisers and individuals in their decisions on what facilities should be provided and what care given. A person receiving life-sustaining treatment may not have the knowledge, ability to communicate, or current fitness of mind to make a decision on treatment. Others involved - relatives, friends, health care staff and ethicists, may have conflicting interests. Within the framework of equitable resource provision, individual decisions on life-sustaining treatment should allow room for a patient, family, medical adviser and religious adviser, to the extent possible, to achieve together the best result on the desirable extent of life-sustaining treatment.
  
• Biblical references
  
• Christ's ministry of healing and his authority to heal given to the twelve apostles indicates God's concern for suffering: Luke 6:6-10; 8:47-50; 9:1-2.
  
• Christ emphasised spiritual welfare when healing: Luke 5:17-26; 18:42-43.
  
• There should be justice for the oppressed: Psalm 103:6; Isaiah 1:17; Luke 4:18.
  
• Those in need should not be overlooked: Psalm 68:5; Psalm 146:7-9; Acts 6:1-6.
  
• A neighbour (anyone in need who we are able to help) is to be loved and helped as oneself: Leviticus 19:18; Luke 10:25-37.
  
• Inequality should be remedied by giving to the, poor: Matthew 19:16-30; Mark 10:17-31; Luke 18:18-30.
  
• Human life is to be greatly valued: Exodus 20:13.
  
• There is a time for all things: Ecclesiastes 3:1-9.
  
• Other References
  
• McEwan J., “The 1988 Rendle Short Lecture: Public health and personal care: The challenge of uncertainty”, Journal of the Christian Medical Fellowship, October 1989, 16-23.
  
• National Health and Medical Research Council, Discussion Paper on the Ethics of Limiting Life-sustaining Treatment (Canberra: NH&MRC, November 1988).
  

In the light of the above and the growing debate on the availability of Euthanasia, the Baptist Churches of NSW and ACT: 

• Deplore the ignorance and lack of resources which doom many to avoidable suffering. We call upon the State and Federal Governments to ensure that the best Palliative care is available to all who need it;
  
• Acknowledge and grieve for the distress and pain of those with severe physical and mental disability and illness and of those who care for them. We resolve to support them with love, compassion and practical care. We acknowledge that this will often mean sacrifice of both time and life style;
  
• Call upon all Christians to be aware of the needs of those least able to protect themselves - i.e. the very young and the very old, those with physical and mental disabilities, the ill, the confused and the lonely and resolve to be ready to act as advocates for them whenever necessary.
  
• Call upon all Christians to be informed and involved in the community debate about euthanasia and we resolve at all times to seek the mind of Christ and the guidance of the Spirit in our personal and corporate views;
  
• Believe that human life is a gift from God and it is His alone to give and take away. We resolve to inform governments that attempts to alter the law to allow legal euthanasia should be resisted in the light of the above;
  
• Deplore the action of the Northern Territory legislature in introducing legal euthanasia. We urge them to reconsider their action.

INFANT BREAST MILK SUBSTITUTES

The Baptist Union of New South Wales:

(a) endorses the principles of the WHO [World Health Organization] Code and the UNICEF Baby Friendly Hospital initiative;

(b) deplores all the activities that undermine optimal breastfeeding especially those that promote the purchase or use of infant formula, follow-up milks, feeding bottles, teats and any other products that replace breastmilk;

(c) calls on all baby formula manufacturers to comply with the WHO Code for the marketing of breastmilk substitutes and thus end the promotion of breast milk substitutes by means of free and subsidised supplies to hospitals and maternity wards;

(d) notes the claims that Nestles, Wyeth and Mead Johnson have consistently violated the WHO code and has requested its Social Issues Committee to:

• dialogue with these companies with the purpose of putting pressure on them to comply with the code;
• liaise with the churches and the International Baby Food Action Network in the monitoring of the responses of the companies; and
• ask for a report to the next meeting of Assembly on the progress that has been made;
• indicate to Nestles, Wyeth and Mead Johnson that if sufficient progress has not been made by March 1994 to totally comply with the Code, the Assembly will consider recommending to affiliated churches that they consider a boycott of products of the offending companies.

MENTAL ILLNESS

In the light of the recent release of the Burdekin Report giving information about the situation of people in Australian Society, the Baptist Union of NSW commends any decision of State or Federal governments to increase the quality of care for people who have mental illness.

Baptist Community Services NSW & ACT and the Social Issues Committee are encouraged to look at the implications of the findings of the Human Rights Commission (Burdekin Report) on Mental Health, particularly with the opportunity in mind for ministry by local churches to people who have mental illness.

The Social Issues Committee - Report on the Burdekin Report - Inquiry into Mental Illness

“Mental illness can happen to anyone ... all those shuffling lost souls ... were once somebody’s bright-eyed son or daughter”
(Dr David Leonard, Burdekin Report on Mental Illness, 540).

The Report examines the treatment care and provisions for those with mental illness in Australia within a framework of human rights and international law. It uses surveys, research, analysis of the legal situation and the recorded responses of mentally ill people themselves and their carers to build up a total picture. The report makes fascinating reading as a picture of society which is rarely seen. The areas examined are mental health services, role and training of health professionals, inpatient care and treatment community care and treatment, employment education and training, the personal experience of mental illness, the effect on carers and family members of mental illness, research, prevention and early intervention, accountability, proposed legislative changes.

Findings and recommendations

People suffering from mental illness suffer from widespread, systematic discrimination and are consistently denied the rights and services to which they are entitled (p. 908).

“The worst thing was that people who I thought were my friends didn't want to talk to me when I came out of hospital - don't know whether they thought I was still mentally ill or whether it was contagious or something, but it really hurt that they didn't want to know me anymore” (p. 439).

Co-ordination of services and funding of community based care has been totally inadequate. The closing of major hospitals and institutions and the ‘mainstreaming’ of services has left mentally ill people with totally inadequate treatment.

The role of Non-Government Organisations in serving people with mental illness increasingly being relied on by government. 

Charities (both church based secular) are being asked (and are attempting) to provide expanded services extremely meagre (and often dwindling) resources. Charities are being asked offer assistance to those regarded as ‘non-treatable’ in the public health system. Generally the savings resulting from de-institutionalisation have not been directed to mental health services in the community.

There are significant shortcomings in the area of community care and treatment of people with mental illness that can only be rectified by professionals with the financial support of government.

Vulnerable groups like children and adolescents, elderly people, homeless people, women, Aboriginal and Torres Strait Islanders, people from non-English speaking backgrounds, people with several disabilities, people in rural and isolated areas, forensic patients and prisoners are least understood and have inadequate specialist services.

Examining the alarming increase in youth suicides one informant noted:

“the possibility that behind young suicide ... lies a profound and growing failure of the western industrial societies – a failure to provide a sense of meaning, belonging and purpose in our lives, and a framework of values” (p. 639).

Mental illness is not understood at all by the community and sufferers are not welcomed anywhere. To be mentally ill is to be treated like a leper in the 1990's.

While medical professionals and government will necessarily set the pace in the treatment of mental illness, the wider community can play a part in caring. With proper public education members of the community would be enabled to recognise the warning signs in mental illness.

Early intervention can mitigate the effects or even prevent the onset of serious illness. Recognition of the circumstances that trigger mental illness, such as trauma, can enable preventative counselling. A wider public understanding of the nature and treatability of mental illness may lead to compassion and acceptance of those who suffer in loneliness and social isolation.

Housing and monitoring of those suffering or recovering from mental illness: A critical shortage of appropriate and affordable housing places (residential, day and home support) for people affected by mental illness is revealed by eight findings and seventeen recommendations (p. 919). Government funding is required for supported accommodation, employment of support staff for community based services, training of Non-Government Organisation personnel in refuges and boarding houses, and respite care for family members.

Often those sufferers from mental illness who are in the care of church and private charities are unsupported by the public health system when normally stable patients have recurrences of acute symptoms. “Readmission to hospital until stability is regained is consistently denied. Those sharing accommodation with people in this state of mental health are being unduly afflicted” (pp. 553) The recommendations do not address this problem.

Timing and procedures. Radical changes to the training of professionals and the procedures used to deal with mental illness are recommended. The report is critical of a narrow medical focus which ignores the understandings of the family and friends of the sufferer and the effects of all the other aspects of life with destabilise a persons mental and emotional health.

Changes in legislation are recommended, aimed to ensure that those with mental illness have access to adequate care and have their rights protected.

From our churches

The committee received many verbal and several written submissions of the problems encountered by those suffering mental illness and their carers. All of them bore out the findings of the Burdekin report. An especial concern was the great burden being felt by parents of either those suffering recurrent mental illness or those with an intellectual disability who were financially and physically burdened by their care and feared for their child as they grew older.

The need for a mission ministry to this group in our community was also very strongly expressed.

STATEMENT

This Assembly of the Baptist Union of NSW reaffirms Christ's love and care for every individual and acknowledges that Christ’s righteousness compels us to protect the weak and act as salt in our society.

1. 
   
2. Calls on Christians and their churches to pray for oppressed, needy and neglected people in our society and seek opportunities to minister Christ's love to those affected by mental illness, by such means as:
   
• Regular visitation of boarding houses and hostels
  
• Visiting boarding houses with presents at Christmas
  
• Working to ameliorate overcrowding and abuse
  
• Including those with mental illness and intellectual disabilities in outings, services and activities
  
• Considering providing church based, non-vocational programs to provide help for those with mental illness
  
• Being prepared to act as volunteers in existing services for those with mental illness, e.g. acting as a tutor in bridge courses or a driver on a bus
  
• Offering respite and emotional support for those who care for those with mental illness a visit to those who have the burden of care can lighten their load and assure them they are not alone
  
• As Christian employers offering transitional employment to those recovering from mental illness
  
• Ensuring that church people have access to information about mental illness (through such services as the Schizophrenia Awareness Week) so that their ministry can be sensitive and appropriate
  
3. 
   
4. Commends the work of Baptist Community Services in caring for dementia sufferers and Baptist Inner City Ministries’ work with homeless people suffering mental illness.
   
5. 
   
6. Urges the NSW and Australian Government to:
   
• Give sufferers from mental illness the same level of care, respect and resources as those with physical illness by implementing the recommendations of the Burdekin Report on Mental Illness
  
• Retain the responsibility for the overall care and co-ordination of the National Mental Health Policy and Plan
  
• Increase humanely and professionally run hospitals and care facilities for those suffering acute mental illness, ensuring that those whose illness is cyclical have access to hospital when their condition is acute
  
• Cease down sizing their commitment and responsibility to sufferers from mental illness
  
• Give priority to implementing the Burdekin Reports recommendations on professional training, review and co-ordination of services
  
• Urgently increase funding for specifically designed dementia care and support facilities, run either by government or Non-Government Organisations

SUBSTANCE ABUSE

The Baptist Churches of NSW and ACT:

• gives thanks to God for the comfort and wellbeing brought to multitudes through the medical use of drugs;
  
• views with alarm the tragic growth of illicit drug trafficking, the subsequent victimising of vast numbers of people, especially youth, through these addictive substances, and the resulting explosion of drug-related crime;
  
• recognises alcohol as the world’s most abused drug and decries the tragedy of this problem, neglected by governments and churches around the world in our own Baptist family;
  
• acknowledges the widespread destruction of human life caused by tobacco, particularly cigarette smoking;
  
• acknowledges the nonmedical use and abuse of alcohol, tobacco and other drugs as a curse on human life, exacting a terrible toll with increasingly tragic effects on people and societies all over the world;
  
• exhorts all Baptist churches to faithfully teach children, youth and adults to regard the body as the temple of the Holy Spirit, life itself as the gift of God, and drug abuse as a denial of our creation in the image of God and of our responsible freedom under the Lordship of Christ; and
  
• urges that Baptists work together, and with other responsible groups and organisations, for effective education, social controls, and legal constraints toward the elimination of drug trafficking and all forms of drug abuse.

DIVORCE & REMARRIAGE

The Baptist Churches of NSW & ACT hold the following views:

Marriage

(i) Marriage, according to the biblical pattern, is a lifelong and exclusive commitment between a man and a woman, instituted by God for the benefit and enrichment of mankind, and calling for mutual love, faithfulness and understanding.

(ii) It is a Christian responsibility, incumbent upon individuals, churches and this Union, to give high priority to all reasonable means of promoting and strengthening truly Christian marriage and healthy family life (such as biblical instruction, counselling and Marriage Enrichment programmes).

Broken Marriage

(iii) It is also our responsibility to oppose all practices and attitudes which threaten this biblical view of marriage, especially but by no means only the ready resort to divorce which is now prevalent in our society.

(iv) That the sundering of a marriage relationship is sin, in that, it represents a departure from God’s ideal for marriage but, with true repentance concerning the conduct which has surrendered the marriage, neither the breakdown of the marriage nor a subsequent divorce is beyond the reach of God’s forgiveness.

(v) Christians should act in accord with the mind of Christ, both by refraining from any conduct likely to endanger a marriage and by showing compassion and understanding to those involved in marriage breakdown and also by doing all that is meaningful towards forgiveness and restoration.

The ordained ministry, and other Christian leaders

(vi) Those who serve as leaders in our churches, especially but not only those ordained to the ministry of the Word and listed as accredited ministers of the Union, must be of exemplary Christian character. In particular, their marital standing should be consistent with such character.

(vii) It is the duty of the responsible office bearers of this Union and of member churches to uphold these standards, but also to act toward those leaders who depart from such standards with Christlike love.

(viii) Candidates for the ministry should show evidence of exemplary Christian character, seeking to apply the principles found in Scripture faithfully and sensitively. This will include, but not be limited to, a consideration of the applicant’s past and present marital standing.

(ix) Neither divorce (with or without remarriage) nor marriage to a divorced person will be treated as an automatic bar to either ordination or accreditation, but as a serious matter demanding especially careful consideration, such care being exercised alike toward the welfare of the churches and the rights of the applicant. It is recognised that ultimately it is the local church which makes its own decision about calling people to the pastorate or other leadership roles and determines whether involvement in divorce prevents such a call.

(x) In the case of Accredited Ministers, the Executive Committee should act through a small group of appropriate appointees which will include women, to investigate any instance where an Accredited Minister is alleged to have been guilty of conduct plainly inconsistent with the biblical pattern of leadership. If, and only if, such investigation leads the Executive Committee (General Council) to hold a Minister to be guilty of seriously reprehensible conduct, whether this conduct involves divorce or be of any other kind, action will be taken under the appropriate provision of the By-Laws.

Some Scripture references

• Concerning marriage

Genesis 1:26-28; 2:18-24; Leviticus 18:6-18; Deuteronomy 22:13-30; Proverbs 31:10-31; Malachi 2:14-15; Matthew 19:10-12; Mark 10:6-9; Romans 7:1-3; 1 Corinthians 6:15-20; 7:1-9; 36-38; Ephesians 5:21-33; Colossians 3:18-21; Titus 2:4-5; 1 Peter 3:1-7.

• Concerning divorce

Leviticus 20:10; 21:7, 14; 22:13; Deuteronomy 7:3; 22:19, 13-21; 22:29; 24:1-4; Ezra 10:3, 19, 44; Jeremiah 3:1; Ezekiel 44:22; Hosea 1-3; Malachi 2:16; Matthew 1:19; 5:31-32; 19:3-12; Mark 10:2-9; Luke 16:18; 1 Corinthians 7:10-16.

• Other passages of possible relevance

Matthew 5:27-28; 2 Samuel 11:1-12:25; John 8:1-11; 1 Timothy 3:2, 12.

FAMILY PRINCIPLES & PATTERNS

The Baptist Churches of NSW & ACT endorse the "Statement on the family" issued by the NSW Council of Churches.

NSW Council of Churches - “Statement on the family”

We believe and affirm that:

The Bible speaks of the principles and patterns of relationships which underlie and guide family life, rather than defining the term ‘family.’

For Christians, the primary foundation of family life is marriage, as taught in the Bible, ... a man and woman covenant to live together in a life-long relationship of love, fidelity, companionship, and devotion to each other. As the Christian view of marriage is still enshrined in Australian law, i.e. “... the union of a man and a woman to the exclusion of all others, voluntarily entered into for life,” we as Christians should support the retention of this definition.

While we accept the above as foundational, the Bible also provided other models of people living in family relationships. We note the following by way of example. Jesus refers to his disciples as his family (Mark 3:35); Paul’s relationship with Silas, Barnabas, and Timothy, whom he refers to as his son (1 Tim.1:2). The generational family of Lois (2 Tim. 1:4-5) and others (1 Tim 5:4); the single person family of Lydia (Acts 16:15).

As Christians we seek to proclaim in word and deed the many benefits of living according to God’s perfect pattern as that which has been revealed to us in Jesus Christ

We stand with all people and celebrate the many opportunities as communities and individuals to express recognition, encouragement, acceptance, love, care and support of families for whom life stage issues and external pressures are very real.

We as Churches have a healing, supporting role to play as God’s family, providing communities of forgiveness, love and acceptance.

We also celebrate and proclaim the greater family made possible through the gift of Jesus through whom, by repentance and faith, we are able to call God “Father” and thus, through whom we may all – from whatever background and circumstance – become one family.

IMMIGRATION & MULTICULTURALISM

The NSW Baptist Union is multicultural in that it includes people and churches of diverse ethnic backgrounds. We affirm the positive role played in our denomination by many ethnic churches. Together we stand for the crucial importance of the family and therefore affirm the policy of family reunion immigration into Australia.

In light of recent public debate and consistent with our ongoing commitment to family life and worldwide compassion, the Baptist Union of NSW:

(i) reaffirms “acceptance of refugees into Australia on humanitarian grounds over and above economic, ethnic and/or political considerations” and “the priority of the refugee component of the immigration programme”

(ii) affirms the importance of family reunion category as a vital component in Australia’s immigration intake;

(iii) views with concern an emphasis on business immigration at the expense of other elements of the immigration quota.

INDECENCY & OBSCENITY

X-rated Videos

The Baptist Churches of NSW & ACT conveyed to the Premier of NSW, the Hon. Neville K. Wran, its congratulations on the reported Cabinet decision to ban the sale, reproduction and hire of ‘X’-rated video matter and urges the swift implementation of the decision.

Further, that the Government be urged to impose a substantial minimum penalty for the production, reproduction and supply of ‘X’-rated video material and that the Police be given power to confiscate video copying machines and equipment of those convicted of such matters.

Pornographic Videos

That the Baptists of New South Wales in General Council are deeply concerned that the Federal Government is contemplating the establishment of a NVE [non-violent erotica] category which would allow the distribution of pornographic video material throughout Australia. We therefore urge the Federal Parliament to ban all pornographic material.

Homosexual Mardi Gras

The General Council of the Baptist Churches of New South Wales wishes to express its dismay and disgust that acts of lewdness and obscenity are openly practised in contravention of the summary offences act, as part of the Homosexual Mardi Gras procession.

These acts offend the moral sensitivity of vast numbers of people in our State and we ask that the existing laws be enforced for those taking part in the procession as it would be for any other citizens. Such laws are for the protection of our community and should be applied without fear or favour.

Homosexual and Lesbian Mardi Gras

General Council resolved to “express its disgust at the indecent, blasphemous and obscene acts which are part of the Homosexual and Lesbian Mardi Gras parade. These acts offend the moral sensitivity of vast numbers of people in our State and we ask that the existing law be enforced for those taking part in the procession as it would be for any other citizens. We therefore declare that due to the blatant contravention of the Summary Offences Act, permission to hold future Mardi Gras be withdrawn on the grounds that the organisers have forfeited their right to public assembly.”

These resolutions were communicated to the Premier who referred the matter to the Minister for Police.

Because of consistent flouting of the regulations, a request for a review of the march permit has been made. This request is in conjunction with the New South Wales Council of Churches of which the Baptist Union is a constituent member.

Telecommunications standards

The Baptist Churches of NSW & ACT welcomes the imposition of standards on all providers of telecommunications services. We agree with the standards proposed but request that the Federal Government takes responsibility to ensure these are implemented. We support the move by Mr R. Gorman, MHR for barring all 0051 numbers unless requested by individual consumers.

Sexually explicit and violent images

That this Assembly expresses its concern at the increasing display of sexually explicit and violent images in public places believing that pornography treats people (usually women) as inferior objects to be used to titillate and arouse. We believe that the public display of such materials reinforces such attitudes especially in children.

We therefore support the “Protection of Children from Indecent Images Bill,” a private members bill introduced into [the NSW] Legislative Council by Dr Marlene Goldsmith.

SEX EDUCATION IN SCHOOLS

The Baptist Churches of NSW & ACT views the present AIDS education programme in schools and in the media as inadequate. We urge that programmes promote as attractive and worthwhile the safest option in AIDS prevention chastity before marriage and faithfulness afterwards.

SEXUAL ABUSE

Sexual abuse continues within Christian homes, despite the teaching within the Old Testament, Christ’s demonstration of his love for and acceptance, of women and Children and St Paul’s admonitions. The authors of this article know of cases of rape, incest, paedophilia and homosexual exploitation as well as psychological, physical and economic abuse, in which the abuser has been a ‘Practising Christian’ and in some cases an ordained minister or a person with a position of responsibility in the church. Children can be so damaged that they believe the horrible misconception that their God is a violent, rejecting or conditionally loving father.

Church leaders and members generally prefer to suppress the facts of sexual abuse but it is essential to acknowledge the problem exists. Hopefully this will lead to acceptance of the victim and psychological and spiritual counselling for all parties involved.

One can choose to be an abuser, but has no choice as a victim. Practically all abusers are mate almost victims are female. Current research in Australia suggests that as many as one in four girls and one in eight boys is exposed to some form of sexual abuse by the age of 18. Most of the abusers are known by the victims – parent, extended family, neighbour or trusted acquaintance.

Similar offences will continue until everyone adopts Christ’s sense of justice for all and his attitude of respect for women and children. Unless Christian men truly respond to the apostle’s pleadings in Ephesians 5 v 25; 6 v 4 and 1 Peter 3 v 7 many will continue their domination and exploitation of women and children. Men are predominantly responsible for sexual abuse, and this is based upon the belief of many males in their right to have control over females. Unless such attitudes are addressed openly there will be no change.

The churches need a policy to deal with the problem. The following are presented for guidelines for the churches in dealing with sexual abuse.

The care, protection and on-going safety and privacy of the victim are essential

Telling anybody about your experience of sexual assault is always difficult. A person’s faltering incomplete revelations must be treated with utmost sensitivity. The person receiving the confidence should:

• acknowledge the plight of the victim – respecting privacy – this is especially vital if family members are involved;
  
• never dismiss the assault or its impact on the victim;
  
• refer to appropriate counsellor while maintaining loving, accepting support and nurture;
  
• if the person receiving the confidence is not aware of their legal responsibilities to all those involved they should immediately seek professional advice;
  
• never suggest to the victim by word or attitude that – they asked for it or were responsible for the offence.

Sexual Assault is a criminal offence and must be treated as such

Victims should be informed of their legal rights and supported through, any legal processes. These can be particularly traumatic for victims. Laws which exist to protect men, women and children from sexual assault cannot be ignored to protect abusers from exposure, or the church from shame. A perpetrator who takes full responsibility under the law for his crime has a much better chance of repenting and realising the enormity of the offence. Only trained, experienced persons should counsel victims or abusers.

Christian fellowships can be split asunder by the revelation of sexual abuse

It is usually essential that the abuser ceases to worship in the same church as the victim. As the victim needs support, acceptance and prayer, so does the abuser, to help lead them to repentance and acceptance into a church fellowship and to re-establish a meaningful relationship with God. The new church must, however, be informed of the history of abuse so that both the abuser and those in the new fellowship are protected against any recurrence.

Relevant Christian and Theological training

All Christian and theological training should include education about human relationships with the emphasis on Christian ethics which denounces exploitation and abuse in any form. Training should include information about the legal responsibility of counsellor’s and pastors to victim and abuser.

Known abusers should be withdrawn from all future ministry with women and children

Persons not well known to a fellowship should be thoroughly screened and references checked before they are permitted to work with children and single women. The community has the right to expect the utmost thoroughness in the care of the church. We also have a civil and legal liability to provide safety for women.

The Baptist Churches agreed to adopt the use of the screening process put forward by the Sexual Abuse Complaints Committee in relation to all those who work in church affiliated ministries with children and young people.

ETHICAL WORK PRACTICES

Fair Wear Campaign

The Baptist Union of New South Wales recognises the importance of the Australian “Fair Wear Campaign.”

In so far as the Fair Wear Campaign aims to foster ethical codes of practice for the manufacture and sale of clothing made in Australia or imported from overseas; it is to be applauded. We believe that this campaign should involve the cooperative effort of all stakeholders.

The Fair Wear Campaign aims to educate consumers about ethical shopping, empowering them to make choices that avoid supporting exploitation through distinctive and informative labelling. This strategy is warmly welcomed.

The Fair Wear Campaign aims to encourage homeworkers away from the underground economy and into the mainstream, where they can enjoy the benefits and undertake the commitments shared by Australians in the legal economy. This movement is strongly endorsed.

As a Christian church we wish to see justice done across all areas of life. While reserving judgment on some of the more detailed political initiatives included in its aims, we believe that the Fair Wear Campaign has the potential to contribute a great deal to justice and fairness in this section of Australian economic life. As such it receives our sincere support.

GAMBLING & GAMBLING CASINOS

The Baptist Churches of NSW & ACT calls on the Prime Minister, Cabinet and Government, to act against the establishment of a Casino in the National Capital.

As Australians, we assert that the establishment of such a facility in Canberra is not only a local issue, but directly affects the welfare of the whole nation.

We are concerned at the enormous and growing amounts of money spent every year on gambling in this country. We are concerned about - indeed, our community service and counselling activity clearly demonstrates - the deleterious effects on individuals, families and communities as a whole. We are also concerned at the proven relationship between gambling, especially Casinos (however carefully managed), and crime and corruption. And we are especially concerned that a major gambling establishment should not be located where the business of national government is conducted. We can think of no more inappropriate activity for a national capital city.

INTERNATIONAL DEBT

The Baptist Churches of NSW & ACT affirms Australian Baptist World Aid in bringing Jubilee 2000 to our attention. We covenant to support Jubilee 2000 in effecting a one-off debt forgiveness for the billion people presently caught in the debilitating debt spiral.

Additionally, the Baptist Churches of NSW & ACT:

• recognises Trans4m as the new young adults programme of our overseas aid and relief agency ABWAid and covenants to support through our churches its challenge to life changing partnership with the poor.
  
• encourages all Baptists to use all avenues available to ensure there is a Leviticus 25 debt relief for the poorest nations of the world and that this assistance is translated into significant improvements in education and primary health care for the very poor.

OVERSEAS AID

The Baptist Churches of NSW & ACT expressed to the Prime Minister and the Minister for Foreign Affairs its disappointment that the 1984/85 Aid Budget allocation represents a backward step in Australia’s aim in achieving the UN target of 0.7 per cent of GNP and also that it provides for a cut in disaster and humanitarian aid at a time which the Government claims is one of substantial economic growth for the nation.

The Baptist Churches of NSW & ACT also expressed its grave concern at the reduced allocation by the Federal Government in the 1986/87 Budget and the reduced allocation in real terms in the 1987/88 Budget for overseas aid commitments and calls upon the Prime Minister and the Minister for Foreign Affairs to take every step possible to restore this allocation and to establish a specific timetable for reaching the previously agreed upon target of 0.7 per cent of Gross National Product for overseas aid commitments

POVERTY & HOMELESSNESS

The Baptist Churches of NSW & ACT affirm that:

Throughout Scripture the God of Israel and the early Church is consistently portrayed as the defender of the rights of the poor, many of whom were homeless (Lev 25:35; Isa 58:6-7; Isa 5:8-9; Amos 3:13-15). 

Concern for the poor, the homeless and the marginalised is central to the message of Jesus (Luke 4:18-19; Matt 25:31-46). It also motivated the early Church to pursue a lifestyle which ensured that everybody was cared for (Acts 4:32-35), and the message made clear that following Jesus meant loving God and neighbour (Luke 10:25-37), especially the neighbour who was poor, homeless or marginalised (James 2:14-17). 

Adequate shelter is a basic human right and need. It is essential for maintaining the health and dignity of each person, the stability, support and growth of family life.

All people no matter what race, sex, socio-economic condition, have intrinsic right to adequate shelter.

The Baptist Churches of NSW & ACT recognises that:

The plight of the homeless in Australia today is critical. Numerous official reports reveal that many people are homeless on the streets and families are living in extreme poverty. 

The message of Jesus compels us to respond pastorally and practically to the poor and the homeless who are suffering great hardship. This response:

• Calls on all levels of government to provide the necessary resources to make available adequate affordable housing to those most in need.
  
• Encourages local churches to practically assist relevant organisations (e.g. Habitat for Humanity, Baptist Community Services) to continue to provide adequate affordable housing to those most in need.
  
• Encourages local churches to review die use of their property for the provision of housing for those in need.
  
• Encourages individual church members to review the extent and use of their own property.

A Christian response to the current housing crisis and homelessness

• Acknowledging the personal responsibility of every Christian to live a life of faithful discipleship we challenge all Christians to remember:
  
• all our worldly possessions am a gift from God;
  
• we are called to be good stewards of the resources given to us;
  
• we are mutually responsible to safeguard the dignity and well-being of all people. 
• In light of the Gospel’s insistence that the Church care for the poor and the homeless this Assembly acknowledges its responsibility as a Union of churches and therefore we request that the officers of the Union: 
  
• review denominational investments with a view to investing in organisations with ethical investment portfolios especially those providing secure and affordable housing to low income earners and/or the provision of support services for those living in public housing.
  
• review denominational land and property holdings with a view to allocating under-utilised and appropriate land or property for the provision of secure and affordable housing to low income earners and/or the provision of support services for those living in public housing.
  
• In reaffirming the central role of the local church in bearing witness to the mercy and compassion of Christ we call upon all Baptist Churches to:
  
• continue to provide practical and pastoral support to the homeless and those living in housing poverty or inadequate housing;
  
• assess the land and housing assets they have control over with a view to alternatives in their local community or accommodation for people in crisis.
  
• Consequently we call upon all Baptists to:
  
• embrace simplicity in their choice of housing;
  
• refrain from overspending on their own home;
  
• express hospitality in the use of their home;
  
• ensure that additional resources they have over and above that which is required to secure adequate shelter for their family are invested in a manner which is socially responsible and does not contribute to housing injustice;
  
• ensuring rental property they own is available to lower income groups at a rent which is fair to the tenant and in a satisfactory condition;
  
• consider investment in properties that would strengthen the ministry of struggling churches.
  
• This Assembly recognises that a primary responsibility for resolving the Australian housing crisis rests with the government and we therefore should call for housing policy reform and budgetary commitments that will alleviate the suffering of the homeless and increase access to affordable housing for all low and middle income households.

This Assembly of the Baptist Union of NSW expresses its growing concern at the effects of the recession on our nation. We call upon churches to:

• Provide long term support for those in their area unemployed or affected by the recession. 
• To seek out churches in the most hard hit areas and offer them support through the partnership program. 
• To continually stress the value of each person whatever their employment situation. 
• To provide work opportunities whether paid or unpaid for people in their area.

We call upon governments both State and Federal to pursue economic policies which:

• Put the creation of work opportunities as a priority. 
• Ensure that those on unemployment benefits or affected by the rural recession are able to live at a reasonable level and not continually punished for a situation which is not of their making.
• The Baptist Churches of NSW & ACT covenants to encourage all NSW Baptists to give one (1) per cent of personal income to development programmes that focus on poverty eradication.

Unemployment

Baptist Churches need to be attentive to the needs of unemployed persons and to recognise the quality and value of the unemployed together with the employed person in society and to study ways to facilitate the sharing of spiritual, social and economic resources with needy unemployed persons.

Churches are encouraged to support Denominational programmes to assist unemployed people.

1) The Baptist Churches of NSW & ACT affirm:

• The primacy of the gospel of the grace of God;
• Because God values and loves all persons equally we recognise his deep concern for the disadvantaged;
• God requires his people to participate with the disadvantaged in working towards the alleviation of poverty, injustice and oppression.

2) The Baptist Churches of NSW & ACT acknowledge that lack of work is disadvantageous and destructive to the individual and to society and that where people are unemployed against their will society has a responsibility to accord them by right, the support and resources necessary to live with dignity.

3) The Baptist Churches of NSW & ACT therefore

• Urge each Baptist Church and Fellowship in NSW to develop and implement an appropriate local response to community needs arising from or related to unemployment.
• Request churches with the least local need to offer assistance to those areas where the need is greater.
• Provide denominational leadership for the encouragement and equipping of churches and their ministers to undertake a prophetic ministry for Christ on behalf of those who suffer poverty, injustice and oppression.
• Call upon every Baptist to evaluate and, where appropriate, modify lifestyles to ensure that Christian love is expressed in generosity and relationships as well as in words.

ENVIRONMENT STEWARDSHIP

In Zagreb, Yugoslavia, August 1989, the General Council of the Baptist World Alliance passed the following resolution:

Stewardship of the Earth

We affirm that God is creator of all life and as stewards of God’s earth, we acknowledge the interdependence of all life. As stewards of God’s earth, we are concerned for our global environment and threats to its delicate balance today and for the future.

Every continent is affected by irresponsible patterns of fife, the depletion of non renewable resources, explosive population growth, world-wide deforestation, pollution of air, land and water, the use of synthetic materials which are not biodegradable, the failure to recycle and the build-up of waste.

Therefore we can upon our world Baptist family to recognise and accept our responsibility for stewardship of God’s good earth, of which the pause for Sabbath rest is a sign and reminder, learn of the environmental dangers facing our planet, share information and resources developed in our various conventions and unions, pursue a responsible lifestyle, respecting the integrity of creation, and exert our influence through industry, business, agriculture, government and as persons to protect and restore the delicate balance of nature which God has entrusted to us.

In particular, we call upon Governments to lead their industry and people by example through their public utilities with special reference to Greenhouse and other noxious emissions and effluents.

ENVIRONMENT AND EMPLOYMENT

The Baptist Churches of NSW & ACT are concerned that both our environment is preserved and that those in our country towns are assured of a sustainable job future. We can upon an policy making bodies to ensure that any new job opportunities created in timber areas be allocated to those displaced by the restructuring of the industry and constraints introduced by environmental concerns. This will mean Governments giving high priority to the retraining of those displaced.

DISARMAMENT

The Baptist Churches of NSW & ACT recognise that the basic commandment of Christ as Prince of Peace is that man should love his neighbour, even his enemy, and endorse in principle the Baptist World Alliance 1981 Resolution on Disarmament and, in particular:

Urges the nations of the world to work towards progressive verifiable and multilateral disarmament.

Urges the nations of the world to a commitment to policies of face to face negotiation in international issues rather than force to force confrontation.

Urges the nations of the world to allocate savings incurred in this process of disarmament to ends which serve to reduce the economic gap between nations and between social strata within nations.

Wish to disassociate ourselves from those forces, especially Communism, that would seek to utilise our Assembly’s desire for real peace in order to extend their own ideologies and practices that do not include freedom, democracy and the right to the free propagation of the gospel of Jesus Christ.

We reaffirm previous resolutions that have spoken to peace with disarmament and peace with justice, and welcome the completion of the treaty calling for the elimination of intermediate range nuclear equipped missiles for the United States of America and USSR, and encourage work toward understandings which lead to the reduction of all levels of military forces.

We commend the pursuit of the disarmament goals of the United Nations and urge governments of the world to participate in the multilateral disarmament negotiations conducted under UN auspices, and looking toward the establishment of international security for all.

GUN LAWS

The Baptist Churches of NSW & ACT requests the Premier to invoke appropriate legislation to ban the sale and possession of automatic and semi automatic weapons and to re-establish the Gun Register so that the sale and transfer of all weapons must be notified and the recipients checked.

The Premier is further requested to invoke legislation to ban videos and books of a violent nature.

The Baptist Churches of NSW & ACT endorse the action of the President of the Baptist Union in supporting the Prime Minister and the Premier of NSW in their efforts to control the use and ownership of firearms in this country.

All churches of the Union are called upon to model communities of peace in their common life and take whatever local action they can to ameliorate the prevalence of violence in our society.

LAND MINES

The Baptist Churches of NSW & ACT endorses the campaign of Baptist World Aid Australia to encourage the Australian Government to support the International Ban on the manufacture, sale and use of landmines.

PEACEMAKING

The Baptist Churches of NSW & ACT enthusiastically support the worldwide process leading toward a World Convocation in Justice, Peace and the Integrity of Creation, and we encourage our churches to participate in the process.

In view of hostilities between and within countries in the Middle East, and strife-tom regions of Asia, Africa and Latin America, we encourage all Christians, and others of good will, to continue in the quest for good neighbourliness and confidence-building measures among nations, because we believe such efforts are consistent with the gospel of peace and truth Christians seek to proclaim; also we affirm the efforts of Baptist peacemakers to link together a global network of fellow believers committed to “seek peace and pursue it,” and call on every Baptist church in our worldwide family to pray that we, as individuals and congregations, will be patient peacemakers in our warring world, bearing faithful witness to Jesus Christ who is the source of peace and justice. 

Statement on the Middle East

Baptist Churches of NSW & ACT:

• Calls on every Baptist Church to pray for those who suffer as a result of the human failure that is war, and to offer practical support through appropriate relief agencies for an end to ongoing suffering.
• Gives thanks to God for the end of the Gulf War.
• Seeks peace and justice in the Middle East and the freedom of all oppressed peoples in the region.
• Condemns the selling of arms to Middle Eastern nations by any nation in order to bolster its own economy.

SALE OF ARMS

The Baptist Churches of NSW & ACT requests each Baptist Church in NSW to write to Senator Gareth Evans, requesting him, as Minister for Foreign Affairs and Trade, to continue to press in the United Nations for an embargo on the sale of arms to Myanmar (Burma) until the democratically elected government is allowed to take office and all oppression against ethnic minorities cease

STATEMENT ON WAR

The Baptist Churches of NSW & ACT:

HUMAN SEXUALITY

God created people male and female and together they were created in the image of God. Men and women were created equal to but different from one another. Marriage is a covenant relationship ordained by God between two people of the opposite sex. Sexual activity outside marriage between a man and woman is immoral and counter to God’s intention for us as a people.

IMPRISONMENT

The Baptist Churches of NSW & ACT:

1. Believes that all people are made in the image of God and should therefore be treated with dignity, regardless of their crimes;
2. Believes that all people are sinners in need of redemption and should therefore be given every opportunity to change their lifestyle away from destructive patterns of behaviour and toward a responsible and productive life;
3. In keeping with these foundational beliefs, the Baptist Union of NSW commends the compassionate and progressive corrections policy of the present State government.

In view of the high social and economic cost of keeping people in prison we particularly commend the policy of community corrections as an alternative to gaol for non-violent crimes.

We are pleased to note the increase in funding to organisations providing post release services from $5,000,000 to $7,500,000 , particularly since 30 per cent of people released from gaol until recently had no accommodation available to them.

The welfare of women prisoners (and their families) is of particular concern to us. Therefore we commend the policy of allowing selected women prisoners to live in community detention centres with their children

TRAINING ABORIGINAL CHRISTIAN LEADERS

The Baptist Churches of NSW & ACT:

1. Regrets that it is unable to support in its present form the statement proposed by the Baptist Union of Australia about Aboriginal People and Issues. We urge the National Council to engage in full and active consultation with Aboriginal Christians in order to produce a new statement.
2. Recommends that the Baptist Union of Australia set up an Australian Baptist Aboriginal Commission (with a majority of Aboriginal members) with the following objects:

• to discover the most effective means of raising funds for ministry by Aboriginal Christians among Aborigines;
• to facilitate the recruitment and training of Aboriginal Christians for pastoral and other duties.

WOMENS MINISTRY

The Baptist Churches of NSW & ACT celebrate the multiple gifts and sensitivities women bring to the service of Jesus Christ and the work of the Baptist family around the world.

Women make up approximately 66% of the membership of the church. In society at large opportunities for the involvement of

women are increasing in governmental, social, economic and educational areas.

Further, we recognise and commend progress toward the increasing contribution women make to church life through leadership in local churches, regional, national and international bodies, and we celebrate progress already made;

We commend biblical and careful attention by our member bodies of the enabling of women and their gifts.

BAPTISTS AND HUMAN RIGHTS

Every day the news media confront us with terrible hurts that are inflicted on brothers and sisters of the human family. We know that all intricacies of modem technology are used to devise ever more effective instruments of torture to maim and break the bodies and spirits of men, women, and children. We know that ideologies of racism, apartheid, and sexism deny equal chances to millions of people. We know that day by day students, workers, pastors, and journalists disappear and are never seen again. We know of millions of refugees and asylum seekers who exist under inhuman conditions and who, in addition, are despised as the outcasts of modem human society. We know of the increasing rate of unemployment, casting millions of people into a crisis of identity, and robbing them of a chance to care for themselves and for their families.

In addition, we know that in all corners of our globe people are denied the religious liberty to worship and live the way their religious impulses demand. We know that the arms race by its costly diversion of funds is in effect taking human lives. While the governments of the world spend billions of dollars to create ever more sophisticated and destructive weapons, two-thirds of humankind are sinking deeper into poverty and disillusionment. We know that twelve million children under the age of five die each year-almost thirty-five thousand each day – because they do not have enough food, sufficient clean water, and adequate medical care; and many of those who survive are exploited through child labour and child prostitution.

Yet we as Christians also have another kind of knowledge, the knowledge of faith in Christ. We confess that God has created the world. In beautiful language the creation story tells us that “God saw everything that he had made, and behold, it was very good” (Gen. 1: 31, RSV). This goodness is God’s gift to us. We must protect it, and where it is damaged, we must restore it. It is a cause for great concern that we as humans have been very selfish. With pride and arrogance, we have arrogated divinity to ourselves; we have hated, tortured, and killed each other; and we have been disrespectful of the garden of nature in which God has placed us. We have even lined Jesus, the man who had no other passion than to love God and his fellow human beings. Yet God has not given up on his creation. By raising Jesus from the dead, God has confirmed his purposes for the world. In Christ, God has reconciled the world with himself (2 Cor. 5: 17-21).

It is our responsibility to relate our knowledge of the world and our knowledge of God to each other. Sadly, few Christians have committed themselves to the modern struggle for human rights. They have not yet related their knowledge of God to their knowledge of what is happening in God’s world. The knowledge of faith includes the conviction that the “earth is the Lord’s and the fullness thereof, the world and those who dwell therein” (Ps. 24:1), but somehow many of us have failed to interrelate our faith in God with the struggle for human rights in the world.

That, however, is a luxury we can no longer afford. The responsibility of knowledge is an inherent aspect of faith. “Whoever knows what is right to do and fails to do it, for him it is sin” (James 4:17). Today’s challenge is: can the human race survive in a humane manner, or will the spiral of selfishness, violence, and mistrust accelerate beyond our control? The will to live is instilled in all of us. Often we deform it to serve our own selfish interests. We, therefore, need a vision of human life on earth that transcends our immediate national, social, and religious interests and that helps us to develop structures that make human life possible for all people.

The Baptist vision and human rights

The struggle for human rights has been part of shaping the Baptist vision. The origins of the Baptist vision on the European continent, in the British Isles, and in North America are closely linked to the claim of religious liberty. The Anabaptists in sixteenth-century continental Europe and the Baptists in seventeenth-century England followed Christ as the one and only voice of their consciences even when this led to conflicts with the monarchy, the governments, and the established churches. Thomas Helwys’s (1550?- 1616) A Short Declaration of the Mistery of Iniquity (1612) has been hailed as the first Protestant defence of religious liberty. The struggle for religious liberty was taken to the North American colonies, and there, through the work of people like Roger Williams (1603?-1683), it became an important element shaping the Baptist vision.

When we as Baptists become convinced that our consciences, bound to and informed by the word of God, lead us in a certain direction, then we will try to set out on that pilgrimage, even when this brings us into conflict with the institutions of society, state, and church. This struggle for religious liberty has become an important element in shaping modem human rights as human beings attempt to define and protect human dignity against the onslaught of dehumanising institutions.

Human rights spelled out

Human rights are spelled out in the various human rights instruments. Resulting from the massive disrespect for human rights in World War II, the United Nations (1945) was founded with the declared purpose:

WE THE PEOPLES OF THE UNITED NATIONS DETERMINED

• to save succeeding generations from the scourge of war, which twice in our lifetime has brought untold sorrow to mankind, and
  
• to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small, and
  
• to establish conditions under which justice and respect for the obligations arising from treaties and other sources of international law can be maintained, and to promote social progress and better standards of life in larger freedom,
  

AND FOR THESE ENDS

• to practice tolerance and live together in peace with one another as good neighbours, and to unite our strength to maintain international peace and security, and to ensure, by the acceptance of the principles and the institution of methods, that armed force shall not be used, save in the common interest, and
  
• to employ international machinery for the promotion of the economic and social advancement of all peoples,
  

HAVE RESOLVED TO COMBINE OUR EFFORTS TO ACCOMPLISH THESE AIMS.

In 1948, the Universal Declaration of Human Rights was proclaimed. In 1998, we celebrated the fiftieth anniversary of this declaration, which has been hailed as “one of the most important instruments and landmarks in the history of mankind.” It sets a standard of morality by which nations should measure their treatment of citizens and by which citizens can know their own rights over against the state and the human community.

This declaration was followed eighteen years later, in 1966, by two covenants, the International Covenant of Economic, Social, and Cultural Rights and the International Covenant on Civil and Political Rights, together with the Optional Protocol to the latter covenant. For governments that have ratified it, this protocol allows individual persons to file complaints in human rights matters with an international Human Rights Committee.

Together with the Universal Declaration, these covenants form the International Bill of Human Rights, which sets a moral and juridical standard for the human community. More than one hundred nations have ratified these covenants and have thereby promised to use all available urgency to implement these human rights in their areas of jurisdiction.

The Universal Declaration and the covenants are backed up by many more declarations and conventions that deal with the definition and effective implementation of individual human rights. Recent examples are the Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief (1981), the Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment (1984), and the Convention on the Rights of the Child (1989). Conventions on religious liberty and on conscientious objection are in the process of preparation.

What then is the content of human rights? For convenience, we may distinguish between individual rights, social rights, rights that show a special regard for the developing countries, the rights of nature, and rights of future generations.

Individual rights are designed to protect the dignity of the individual over against human and historical institutions like state and church, party and crown. They include the right to life, the right to freedom of thought, opinion, conscience, and religion, the right of people to participate freely in free and frequent elections, the right to privacy and to fairness before the law, the right to equality, and the prohibition of torture, slavery, and arbitrary arrests.

Then there are the social rights. These include the right to work and to fair pay, the right to leisure, the right to form trade unions, and the rights to social security, education, proper medical treatment, and free participation in the life of the community.

Besides the individual and the social rights, there are rights that show special concern for the developing nations in the Two-thirds World. These nations feel themselves caught in a never-ending spiral of dependence. For decades, they were caught in the cold war between the superpowers, and they suffer under an unjust world economic order. For many in the Two-thirds World, the individual and social rights appear to be unobtainable luxuries.

What good is the right to free speech if you cannot read or write and have no way to receive information? What good is the right to life if you have no food, no water, and no medical facilities? What good is the right to a national identity if you belong to the twelve million refugees who are considered the outcasts of modem human society? Human rights, therefore, also include rights such as the right to self-determination of nations, the right to a national identity, the right to asylum, and the rights to the basic necessities like food, water, shelter, and medical treatment to make a life of human dignity possible.

During recent years, the human community has begun to understand that God has placed us in a garden (that is, nature), and, if we exploit and destroy this garden, we are presumptuous in our disrespect for God’s creation, and, at the same time, we are destroying ourselves. The air we breathe, the water we drink, the vegetables we eat, all become part of ourselves. We are intimately woven into the fabric of nature.

But with our focus on ourselves, on history, and on progress, we have exploited nature so much that the term “ecology crisis” is an understatement. The United Nations with the special impetus from ecology summits held in Rio de Janeiro (1993) and Kyoto (1997) is in the process of developing rights of nature.

Let us not forget. Whatever we do or leave undone, we so determine the life of future generations, our children and grandchildren. The tremendous debts which most developing countries have can never be paid back. They strangle the children before they are born. Nuclear technology creates wastes with deadly radiation that lasts for thousands of years. The cutting of the rain forests, the desertification, and the thinning of the ozone layer create climatic conditions which may spell doom for our children and grandchildren. Hence, we must in all our decisions now consider the rights of future generations.

Why we need human rights

But do we need human rights to protect human beings whose lives and dignity are threatened and whose future is bleak? Is it not enough to preach the gospel and then expect God to take care of what he wants to have done? Such an attitude would be both unbiblical and unrealistic.

This attitude is unbiblical because the Christian story as it comes to us through the Scriptures tells us in ever new variations that God’s word has become flesh in a special way in Jesus Christ and aims to become flesh ever again through those who follow Christ. God’s will aims to become concrete. God, therefore, elects people to do his will on earth. Jesus both talked about God’s forgiveness and healing and concretely forgave and healed. In his healing and saving work in the world, God does not bypass us, but he calls us to join his passion for the world and become “fellow workers” with him (1 Cor. 3:9).

This attitude is also unrealistic to limit the church’s ministry to the preaching of the word. Our faith in Jesus Christ has made us sensitive to the power of human selfishness and our human unwillingness to help others. Our self-interest colours everything we do. Our world seems to have become a place in which only the fit can survive and only the strong can be free. Our gods, that is, those strongholds that we trust and to which we entrust our future, are militarism, consumerism, money, and power.

In such a world, we are called to live out our commitment to the First Commandment and to assert in word and in deed that as far as we are concerned Jesus Christ is the way, the truth, and the life (Exod. 20:2-3; John 14:6). The only way to protect those who have no power, no voice, and no friends is to create structures that can bridle and reshape the present structures of injustice.

We may presume that human rights are part of God’s providential working in history to make and to keep human life human. Since 

God does not bypass us in his working in the world, we are all invited to join in his work by engaging ourselves in the implementation of human rights. The prophets summarize the divine imperative for us: “what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Mic. 6:8); “but let justice roll down like waters, and righteousness like an everflowing stream” (Amos 5:2).

Why Christians should be concerned about human rights

We have seen that human rights have become a welcome reality in our world. Many hopes are focused on their implementation. Can they help to bridle the selfishness of individuals and nations and point a way forward to a better future? What attitude should we as Christians adopt toward the struggle for human rights? Is the struggle for the codification, the protection, and the implementation of human rights an essential part of our faith in Jesus Christ? As Baptists, we look into the biblical message to find answers to such questions.

In Scripture we find that God has a passion to make human life human. When God’s people are oppressed, God longs for their liberation, and he invites people like Moses to participate in that liberating activity. With the law codes in Israel, special care is taken to ease the fate of the poor, the slave, the orphan, the widow, and the stranger. The prophets condemn those leaders in religious, economic, and political institutions who are not concerned with protecting the dignity of human persons.

Jesus announces liberation to the oppressed (Luke 4:18-19) and promises grace to the poor, to the hungry, and to the sorrowful (Luke 6:20-21). He fleshes out the gospel by healing the sick, driving out demons, and sharing his life with the marginal people of society.

The earliest Christian churches tuned into Jesus’ passion for the world by affirming the essential equality of all persons and by beginning to eliminate injustice from their own midst. When the resurrection of the crucified Christ became historically manifest, Christian communities emerged in which racial, social, or sexual barriers and injustices were transfigured into a new reality of life together because in Christ there “is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female” (Gal. 3:28).

Indeed, we may safely say that the psalmist gathers up the tendency and the intention of the whole biblical message when he hears God speaking to his conscience: “Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute” (Ps. 82:3). The writer of Proverbs relates this directly to God’s action in history: “the Lord will plead their cause” (22:23). Moreover, “he who oppresses a poor man insults his Maker, but he who is kind to the needy honours him” (Prov. 14:31). Thus, tuning into God’s healing and saving passion for the world is the privilege of faith. By our attitude and action, we reveal who our God is.

The earliest Christian churches consciously located Jesus’ presence in the world both in the preaching of the word and the administration of the ordinances and in the child (Mark 9:36-37), the hungry, the stranger, the naked, and the prisoner. Inasmuch as we have done it or not done it to these, his brothers and sisters through the ages, we have done it or not done it to him (Matt. 25:31-46). If the church wants to be found where Jesus Christ is active in the world, then it must show healing, saving, and liberating solidarity with those whose human dignity is injured or threatened.

What Baptists are doing about human rights

Along many other Christian churches and nongovernmental organisations, Baptists are involved in the struggle for human rights. Many of our people are affected by the denial of human rights. Christians in countries where other religions dominate are denied religious liberty; the same may be true where one Christian church denies equality to members of other Christian churches. Some of our brothers and sisters live in refugee camps; they have no identity, have no passport, and live under the constant threat of being shot or burned. Many Baptists are living in areas of racial and ethnic conflict and suffer in the explosion of racial and ethnic hatred.

There is a growing awareness in our midst that if one suffers, all suffer, and if one is honoured, all rejoice (1 Cor. 12:26). In many of our churches we find men, women, and young people who are concretely engaged in the struggle to attain religious liberty, to protect children, to help refugees and asylum seekers, and to resist apartheid, racism, sexism, and torture.

The Baptist World Alliance (BWA) has recognised this concern in our tradition and in our churches by creating a Human Rights Commission. This commission, made up of about one hundred Baptist leaders, meets once a yeas to discuss issues, hear reports, prepare statements or resolutions, and decide on appropriate actions.

During recent years, for instance, the Human Rights Commission has discussed historical matters such as the contribution that Baptists have made to the human rights tradition. It has dealt with different theological approaches to human rights. It has informed itself about Baptist contributions to the work of the United Nations. It has dealt with issues like torture, shelter for the homeless, equality of men and women in our churches, the problems of children in our world, and the fate of refugees and asylum seekers. It has heard and discussed reports given by Baptist leaders from Bulgaria, Myanmar (Burma), Thailand, Bangladesh, Nagaland, Rwanda, Burundi, Liberia, Philippines, Nicaragua, El Salvador, Cuba, Jordan, South Africa, and the Caribbean. It has investigated what better procedures could be found to inform our unions/conventions and our churches about the need to become involved in the struggle for human rights.

The BWA recommends to all Baptist churches that every year in December (the Universal Declaration on Human Rights was adopted on December 10, 1948), a Human Rights Sunday be observed. A special worship service with a human rights emphasis can be conducted. The Human Rights Commission prepares suggestions for liturgy and sermon, which are sent out to all Baptist unions/conventions and Baptist editors, who, in turn, are encouraged to make this information available to the churches.

Every year an official BWA human rights visit is made to an area in which our people and our churches live in difficult situations. BWA leaders visit churches to encourage them and bring to them our international Baptist solidarity. They visit government officials to plead for those whose human rights are denied, and they disseminate to our member churches what they have seen and heard. Recently, such visits have been made to Cuba, to the refugee camps at the Thai-Burmese border, and to Mexico, Bulgaria, Lebanon, El Salvador, Myanmar (Burma), Macedonia, and Syria.

Every five years at the Baptist world congress, a Human Rights Award is given to a person from our midst “for significant and effective activities to secure, protect, restore, or preserve human rights.” This is a significant honour.

The Human Rights Commission carefully listens to the stories of our brothers and sisters who are hurting, and it tries to find ways to alleviate the pain and lighten the burden. The commission also produces literature which informs our churches about human rights and what they can do to implement them.

Above all, through our traditional emphasis on evangelism, missions, and community, we make a constructive contribution to the human rights movement. We preach the gospel because we believe that a living faith in God is an essential part of human dignity. We engage in holistic mission because salvation means the healing of the whole person. We try to reflect the love of God for all people by being open communities in which people can discover meaning, hope, and liberation. We believe that the closer we come to Christ the more passionate we become in our concern for making whole the lives of people.

The remaining task

Despite many efforts by many people, the greatest problem related to human rights is the universal reluctance and failure to implement them. Even those nations that have ratified the covenants and other human rights instruments sometimes blatantly disregard their commitments and fail to be true to their promises. The United Nations has little power to enforce human rights, because the structures of implementation are still inadequate. Nevertheless, we cannot afford the luxury of resignation. Especially we who believe that God, the creator of heaven and earth, has not abandoned his creation should be motivated by hope, faith, and love to create analogies to the kingdom of God in our world, to foreshadow his saving passion, and thus to prepare the way of the Lord.

What can we as Christians and as churches do for the implementation of human rights? We can become aware through teaching and information. We can form groups that pray and work for specific projects or for specific people whose human rights are being denied. We can creatively participate in shaping a new theology that makes God’s concern for the marginalized an essential part of our thinking about Christian faith. We must find ways to bring our performance into harmony with our message and thus enhance the credibility of the church. We also can add to the prophetic function of the church by reminding our governments of their responsibilities and by uncovering and publicizing human rights violations.

Let us also gratefully join others who are effectively engaged in the struggle for human rights. Having discerned God’s providential activity in and through the human rights tradition, having heard God’s invitation to join the struggle to heal human life, and having been obedient to his call, we then gratefully find many others who are engaged in the same struggle. We can help them and learn from their expertise.

With Amnesty International, the International Commission of Jurists, and Christians for the Abolition of Torture, we can work to eradicate torture and help those whose religious liberty is being denied. Along with the many children’s organisations, we can help to implement the rights of the child. We can support the United Nations and the World Council of Churches in their efforts to help refugees and to eradicate racism. We can support Green Peace in the necessary effort to protect the environment. If we make this concern for human rights part of our Christian agenda, we will soon discover ways to become involved.

Conclusion

As Baptists we are committed to the biblical message as God’s word to us. This is a word that forgives our sin and liberates us from our self-interest so that we can creatively tune into God’s healing passion for the world. At the same time, we are a worldwide fellowship of believers in which we feel the agony and the joys of our brothers and sisters around the world: “If one member suffers, all suffer together; if one member is honoured, all rejoice together” (1 Cor. 12:26). The closer we come to Christ, the more we shall hear the silent and spoken cries of men, women, and children for whom Christ died. In our faith, our prayer, and our life, we can no longer bypass those whose human dignity is being denied. Our commitment to the struggle for the implementation of human rights becomes an essential part of our faith in the trinitarian God.

BAPTISTS AND CITIZENSHIP

Heavenly citizenship and earthly politics

Christians have two allegiances. The first, Paul describes in Philippians 3:20: “Our citizenship (politeum) is in heaven.” But the second citizenship (poleteusthe) is very much earthly. “Live your life in a manner worthy of the gospel of Christ (Philippians 1:27, NRSV). Nineteenth century preacher Dwight L. Moody put it succinctly: “Heaven is my home, but I vote in Cook County, Illinois.”

Politics raise a fundamental question for Christians about our earthly citizenship: “How do we make our citizenship worthy of our Christian profession?” Paul told the Philippians that their commitment to Christ would make them “shine as lights in the world” (Philippians 2:15). But it is easier to say that we should shine like lights in the world than it is to know what that might mean. How should Christians relate to government? What honour should it be given? What authority should it have over our lives? What should Christians demand of it and how should we respond to its demands on us?

Scripture is clear in teaching both respect for government and government leaders (Romans 13) and a cautious rebellion against rulers if it appears they are overreaching their authority (Acts 4:19-20).

What do Christians want from government?

Some Christians want too little from government. They may view government as a God-ordained institution to which we give honour and recognition of authority unless it orders us to do something especially contrary to God’s authority. Such a view often leads to a passive acceptance of government and its leaders.

Some want too much from government. Some would like to live under the government of God, much in the manner pictured in Old Testament Israel. Many individuals would like the full certainty of “Thus saith the Lord” for every government action. Some groups are pushing for a form of church/state relations that would allow religious leadership, a particular church, or certain interpretations of scripture to be used to control the secular order.

Such attempts always result in the abuse of religious minorities and do not measure up to a New Testament concept of “making disciples of all nations” (Matthew 28:19).

What do Christians owe to government?

Individual Christians’ responsibility toward government will vary according to the kind of government under which they live. The rule of God through prophets or the rule of an Old Testament monarch required a different kind of response from citizens. Even in New Testament times the participation of an ordinary Christian citizen in government must have been quite limited. The Greek work politeuma means both “citizenship” and “commonwealth.” Both words remind us of our common responsibility to the public welfare of the nation in which all participate and share.

What should we want from government?

Freedom of conscience in matters of faith. Thomas Hellwys, the first English Baptist, languished in prison until his death because he believed “No sovereign or government has the right to dictate to its citizens on matters of faith, doctrine or religious practise.”

Protection of the rights of the weak, the poor and the helpless. Probably no teaching of Scripture is more clear. God cares about the weak, and he expects those in authority to find the means for their welfare (see Deuteronomy 24; Matthew 25).

Restraint by those who possess power. Even King David, in God’s plan for government, was not allowed to use his power without moral restraint (2 Samuel 12:1-15). Similarly, God used Elijah to pronounce judgment upon Ahab and Jezebel for wrongfully taking Naboth’s vineyard (1 Kings 21). The continuing economic scandals surrounding Australia’s once powerful billionaires, and the unemployment and loss their greed has caused this country, are modem day examples of the results of unrestrained power.

Peace and order. Jesus had a particular blessing for peacemakers: they are called “the Sons of God” (Matthew 5:9). We want government to seek peace in the world.

Justice. The eighth century prophets provide an excellent insight into God’s concern that society be organised to provide justice for all people (e.g. Amos 5:24; Micah 6:7-8). Christians want government to assure fairness and justice in society.

Our responsibility as citizens

What are the common responsibilities Christians share in a nation like Australia that is governed by representative democracy?

• A Christian citizen participates at elections
• A Christian citizen’s vote is a badge of participation in the process of government. To vote without careful consideration is both bad citizenship and poor sense. To use Paul’s phrase, it is not “ citizenship worthy of the gospel of Christ.”
• A Christian citizen participates in the wider democratic process A Christian citizen should participate in the ongoing debate about issues facing their nation or the community. Speaking of Christians, Paul said, “You live among people who are crooked and evil, but you must not do anything that they can say is wrong. Try to shine as lights among the people of this world” (Philippians 2:15, CEV).
  
  He contrasted these with others who “are headed for hell! They worship their stomachs and boast about the disgusting things they do. All they can think about are the things of this world” (Philippians 3:19, CEV).

A Christian citizen takes sides

Christian citizens almost never decide to “sit this one out.” Decision-making is a major aspect of Christian citizenship. While sometimes it will be hard, Christians will take sides. This will usually involve learning about the issues and processes of governing, getting to know decision makers, becoming involved in party politics and possibly contributing financially to campaigns.

Following this course of action, you will inevitably find Christians who are on different sides! Historically Baptists have deeply valued individual freedom, and this means letting our brothers and sisters express their own citizenship according to their own conscience and understanding.

A Christian citizen speaks out on issues

A Christian citizen should become an advocate for public policy and morality “worthy of the gospel of Christ.” Paul asked us to “practice politics” (politeuesthe) worthy of the gospel of Christ (Philippians 1:27).

The Christian who practices politics should not try to force the world to live by the gospel. Only volunteers follow the Lord of the gospel. So the committed Christian practices politics in such a way as to win followers for policies which do not have to be called “Christian” to be recognised as good.

While we reject the use of force in making disciples, Christian advocates must not reject the use of power for doing good. Power in politics, as in mechanics, is the ability to do good work. It is by our use of power, and whether we help anybody through this, that all politicians small and great alike – from prime ministers to local councillors to “back room boys” – are judged.

A Christian citizen affirms political action as vocational

A Christian citizen should see public service as a Christian vocation. Politics has often been seen as a “dirty game”: not a good place for Christian discipleship. The reality is that public life often requires compromise and involvement in ways difficult for any Christians. Jesus’ prayer for his followers was not, however, that God would take them out of the world, but that he would keep them from the evil one (John 17:15).

Our earthly citizenship requires much from us. We may be called to a vocation of public service, believing with Sir Frederick Catherwood that “to try to improve society is not worldliness but love and that to wash our hands of society is not love but worldliness.”

How can a Christian decide where to become involved?

Look at how a government or opposition policy cares for its citizens. In order for Christian citizens to decide where to put their weight, the citizen must assess the ways a government cares for its people. Is the religious liberty of every individual protected? Is the widow, the oppressed, the orphan provided care and justice? Does the government protect the weak from the powerful? Does it offer the greatest justice and fairness for the most people?

Look at the politicians involved. As we get ready to vote, we might well ask, “Which candidates or administration will do most for our community?” “Which candidate for office will handle the issues facing the country best?” We should also ask, “How well does this political leadership promote the values of our heavenly citizenship as well as our earthly one?”

The following questions may appear mundane or idealistic, but they are the kinds of questions which often determine our vote. Which party or candidate will:

• do the most to help those who are genuinely in need in Australia - the poor, the homeless, the disadvantaged?
• do the best job in handling the difficult area of foreign policy?
• do the most for peace in the world and the inequities in trade?
• be the most honest and forthright with people?
• be the most responsible in the raising and use of taxes?
• do the most to promote a long term view of the country’s development rather than merely appealing to the “hip pocket nerve”?
• do the most to promote a responsible stewardship of the environment?
• do the most about world hunger and the tens of thousands of children who die every day because of hunger-related causes?
• do the most to limit the mind-boggling number of abortions performed annually by addressing the causes of this trauma?
• work to encourage reconciliation between black and white in Australia?
• promote a society which values differences but has common goals of justice and fair play?
• promote a society where benefits are shared more equally and halt the movement towards two societies – one rich and one poor?
• work to provide public amenities to be shared by all?

Australian Baptists will regard these questions according to different priorities, but all our major priorities should be biblically based. Our tradition of a free church within a free state will not allow churches to identify themselves with specific political parties or elected officials. Neither, however, will it allow us individually to ignore our personal responsibilities to the public welfare or to the political order.

Some Christians look at their citizenship (politeuma) and sing, “This world is not my home, I’m just a-passin’ through,” thinking that this view honours their heavenly citizenship. It does not. Baptists should look at the world with its needs and the -public square” with its challenges and sing, “Send me, O Lord, send me.” We have two allegiances. As a result, the Baptist Churches of New South Wales and the ACT have acted on a number of issues and encourage member churches to act upon areas of concern to them.

ADDRESSING SOCIAL ISSUES THROUGH YOUR LOCAL CHURCH

Introduction

In the lead-up to the parable of the Good Samaritan, Jesus asked the lawyer what one needed to do to receive eternal life. The reply, which Jesus affirmed, was to “love the Lord your God with all your heart and all your mind and all your soul and all your strength and to love your neighbour as yourself” (Luke 10:25-28). It is a picture of using everything at our disposal to serve our Lord and our fellow men and women.

With this in mind, I would like simply to suggest that the political rights and abilities that our country invests us with are not exempt from this call to service. As an example of this fact, consider that Paul did not hesitate to use his Roman citizenship to gain a hearing for the cause of the Gospel (Acts 21:39ff), taking advantage of his rights as a Roman to be heard before governors all the way to Rome. The prophet Isaiah also tells us that worship that pleases God includes seeking justice and pleading the cause of the widow (Isaiah 1:17), an example of taking up the needs of the weak and the poor and calling for redress of the wrongs of society.

God has blessed Australians with considerable freedoms, including freedom of speech. We rightly continue to rejoice in our religious liberty. But if we are to serve God and our neighbour with everything at our disposal we will not rest on our own relative freedoms and rights but will use these rights and opportunities on behalf of the kingdom of God. It is with this end in mind that the following is suggested as an outline of what can be done to advance the cause of the Gospel by our citizenship in Australia.

Choosing

It is easy to be overwhelmed by the number of issues confronting you. The flow of information can become a dizzy tide unless you are selective, so start with the issue that is uppermost in your concerns and let the other issues wait until you have reached a conclusion with the first one. You should, where possible, also choose an area that you know something about as this will speed up the researching process and add to the credibility of your final output.

Meeting

The best way to begin to work on an issue of importance is to meet with other members of your church who are concerned about the same issue and are concerned enough to actually meet and pray and study and work on it. Ask your pastor to make an announcement about it or put a note in the church bulletin. Aside from being a good opportunity for practical fellowship, it reduces the workload to work as a group. It also encourages helpful discussion on the research you do, and opens up areas of interest that may not surface if you work alone.

Networking

Find out if there are any other groups, either in other churches or in the community, that share your concerns. The Social Issues Committee of the Baptist Union of NSW may well be aware of groups such as this in our churches, so it would be good to give them a call at this stage. You can then share information instead of duplicating your efforts. Organise to meet together and work as a team.

Resourcing

Find out what magazines and websites provide the best information about the issue. If you are concerned about IVF then look through the medical journals; if it’s a community issue then search the local paper for details. Talk to people who work in that field. Talk to your local Member of Parliament. Write to the State or Federal Minister concerned and the Shadow Minister as well. Use online search engines and other Internet-based technology to locate information. Accurate information is essential to arguing your point while inaccurate statements can do irreparable damage to your case and your credibility. Avoid acting in haste on information that is only hearsay – check it out! The Social Issues Committee may be able to give you some direction at this point.

For example, the Social Issues Committee maintains an extensive online collection of resources on various issues, as well as providing a range of printed publications to help you. The address for online resources is http://www.baptistsocialissues.org.au/resources.htm. You can order print publications from this site too, or you may wish to contact the Social Issues Committee, Private Bag 8, Glebe NSW 2037. Other excellent resources on social issues are available from similar denominational and parachurch agencies, from government agencies, and from good bookstores and libraries (especially libraries of theological colleges).

Researching

Once you have collected the information, prepare your argument as carefully as possible. Avoid making statements that aren’t based on facts. If you believe something strongly then say so, but try also to give reasons why you believe it. Show that you are aware of the opposing view. One of the differences between research and rhetoric is the fair treatment given to contrary positions.

If you are preparing the paper for distribution among Christians then give appropriate references to the Scriptures you feel apply. If, however, you are preparing your paper for non-Christians then you will need to rely much more on reasoned argument. Keep the references in by all means; you may even wish to give the text in full to allow for those who don’t have ready access to a copy of the Scriptures. But allow for the fact that your reader will probably want to have other reasons as well.

At this point it could be helpful to get other people to read through your argument to point out any problems that you may not pick up.

Directing

Once you have researched the issues thoroughly you will need to decide who will best benefit from your work. Is it an issue that needs to be addressed to the church, educating them about the situation so that they can respond appropriately? Or does the wider society need to hear your voice, either in an educational or a prophetic way?

If you decide to address the church primarily then there are a number of options open to you. Consider preparing an insert for the church bulletin. Ask your pastor to use your research as the basis for a sermon or present it yourself as part of the worship service. Hold a seminar on the issue or present a talk to the youth group or Sunday School outlining your concerns. Decide what you are asking people to do as a result of your paper. Are you calling them to prayer or to write letters to their MP? Are you asking them to go on a protest march or to talk to their workmates about it?

If you decide that your research needs to be addressed to the wider community then once again there are a number of options open to you. Consider how to approach the media. Some methods of bringing your argument to public notice are:

Write a letter to the newspapers. If the issue is one that primarily affects your local area then write to your local paper. If you need a wider circulation, write to The Sydney Morning Herald or The Australian. Be as succinct as possible without chopping your argument to pieces. Newspaper editors appreciate brief and lucid writing, and brief letters are more likely to be published.

Call talkback radio programs. Try to avoid the more flippant hosts and aim for those who are good listeners. Clear thinking and a confident attitude are very important. 2CBA-FM, because it is a Christian broadcaster, may be a useful resource in this area. Don’t forget the community radio stations that dot our airwaves. They reach a lot of people too.

Don’t forget TV. The Christian Television Association should be able to give some guidance here, and may be able to use your research in some of their discussion programmes on a Sunday. Don’t be afraid to telephone the major networks either. There can be tremendous potential here, particularly if your research is thoroughly done and presented well. The key word in television is newsworthiness. Such factors as the amount of conflict involved, for example, affect how willing the networks are to run the story. With regard to your own work just be aware that if it doesn’t get a look in it may be for reasons totally unconnected with the worth of your cause.

Lobby politicians. Find out which minister is responsible for your area of concern. Make an appointment to see him if possible, or if this is not possible then write a personal letter. Also write to the Opposition minister, as wen as your local member. The minister concerned will almost certainly respond better to a reasoned and reasonable discussion than a heated or badly prepared argument. It is also helpful if you are intending to do ongoing work on social issues that you get to know your local member as a matter of course. Make an appointment to see them and find out what issues are important to them, as well as expressing the concerns you have.

Evaluating

Once you have directed your research to those you feel need to receive it, it is time to see whether your work had the desired effect. If you had hoped to stop a proposal going through Parliament, did it pass or not? If you wanted to better educate your congregation about the issues concerning HSC school texts, do you feel that they are better informed now or not? This assumes, of course, that you had some sort of desired outcome for your project. If you didn’t then don’t be surprised if you haven’t accomplished very much.

If it is a long-range project, keep people informed about its progress. This particularly applies to those who have become involved in the issue. If folk from your church have written letters, tell them what effect their campaign had. Compile a file of the replies that different people may have received. Nothing encourages sustained interest more than the knowledge that you are actually accomplishing something.

Examine what the results mean and try to work out what you can learn for your next task. What does that mean for next time? Which points in your argument received the most support and why? Which points received the least support and why? Don’t take the easy way out and tell yourself that no one listened because of a global conspiracy of some sort. Answering these sometimes difficult questions will really increase the effectiveness of your next project.

UNIVERSAL DECLARATION OF HUMAN RIGHTS

On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights. Following this historic act the Assembly called upon all Member countries to publicise the text of the Declaration and “to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories.” In 2000 the Social Issues Committee of the Baptist Churches of NSW and ACT published a booklet, Jesus and Rights: Thirty Devotions on Global Citizenship, offering biblical texts and informed reflection on each of the thirty articles of this historic Declaration.

Preamble

Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,

Whereas it is essential to promote the development of friendly relations between nations,

Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,

Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,

Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,

Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

Article 1

All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Article 2

Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

Article 3

Everyone has the right to life, liberty and security of person.

Article 4

No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.

Article 5

No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

Article 6

Everyone has the right to recognition everywhere as a person before the law.

Article 7

All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

Article 8

Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

Article 9

No one shall be subjected to arbitrary arrest, detention or exile.

Article 10

Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

Article 11

1. Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
2. No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.
   

Article 12

No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.

Article 13

1. Everyone has the right to freedom of movement and residence within the borders of each state.
2. Everyone has the right to leave any country, including his own, and to return to his country.

Article 14

1. Everyone has the right to seek and to enjoy in other countries asylum from persecution.
2. This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.

Article 15

1. Everyone has the right to a nationality.
2. No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.

Article 16

1. Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
2. Marriage shall be entered into only with the free and full consent of the intending spouses.
3. The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

Article 17

1. Everyone has the right to own property alone as well as in association with others.
2. No one shall be arbitrarily deprived of his property.

Article 18

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Article 19

Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

Article 20

1. Everyone has the right to freedom of peaceful assembly and association.
2. No one may be compelled to belong to an association.

Article 21

1. Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
2. Everyone has the right of equal access to public service in his country.
3. The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

Article 22

Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural

1. Conditions of work and to protection against unemployment.
2. Everyone, without any discrimination, has the right to equal pay for equal work.
3. Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
4. Everyone has the right to form and to join trade unions for the protection of his interests.

Article 24

Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.

Article 25

1. Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
2. Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.

Article 26

1. Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
2. Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
3. Parents have a prior right to choose the kind of education that shall be given to their children.

Article 27

1. Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
2. Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.

Article 28

Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.

Article 29

1. Everyone has duties to the community in which alone the free and full development of his personality is possible.
2. In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
3. These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.

Article 30

Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

THE LAUSANNE COVENANT

In July 1974 approximately 2,700 Christian leaders from more than 150 nations met at Lausanne, Switzerland, for an International Congress on World Evangelization. One of the outcomes of this historic ecumenical gathering was the creation of the Lausanne Covenant – an attempt to capture the main concerns of the congress in a single comprehensive evangelical document. The Covenant reflects seven major emphases: the authority of Scripture, the nature of evangelism, the grounds of social responsibility, the urgency of world mission, the problems of culture and the reality of spiritual warfare.

The text of the section of the Covenant dealing with social responsibility is reproduced here. Biblical references supporting the statement are: Acts 17:26, 31; Genesis 18:25; Psalm 45:7; Isaiah 1: 17; Genesis 1:26, 27; Leviticus 19:18; Luke 6:27, 35; James 3:9; John 1:12, 13; 3:3, 5; Matthew 5:20: 6:33; 2 Corinthians 3:18; James 2:14-26.

Christian social responsibility

We affirm that God is both the Creator and the Judge of all men. We therefore should share his concern for justice and reconciliation throughout human society and for the liberation of men from every kind of oppression.

Because mankind is made in the image of God, every person, regardless of race, religion, colour, culture, class, sex or age, has an intrinsic dignity because of which he should be respected and served, not exploited.

Here too we express penitence both for our neglect and for having sometimes regarded evangelism and social concern as mutually exclusive. Although reconciliation with man is not reconciliation with God, nor is social action evangelism, nor is political liberation salvation, nevertheless we affirm that evangelism and socio-political involvement are both part of our Christian duty. For both are necessary expressions of our doctrines of God and man, our love for our neighbour and our obedience to Jesus Christ.

The message of salvation implies also a message of judgment upon every form of alienation, oppression and discrimination, and we should not be afraid to denounce evil and injustice wherever they exist.

When people receive Christ they are born again into his kingdom and must seek not only to exhibit but also to spread its righteousness in the midst of an unrighteous world. The salvation we claim should be transforming us in the totality of our personal and social responsibilities. Faith without works is dead.

THE MANILA MANIFESTO (1989)

A Second Congress on World Evangelisation (sometimes called Lausanne II) was held at Manila, Philippines, in July 1989. The more than 3,300 participants from 170 nations framed a document – twice as long as the 1974 Covenant – that became known as the Manila Manifesto. Essentially an elaboration of the Lausanne Covenant 15 years later, the Manila Manifesto affirms among other things that good news and good works are inseparable, that the proclamation of the kingdom of God necessarily demands the prophetic denunciation of all that is incompatible with it, and that Christian commitment to social action is a recognition that the biblical gospel has inescapable social implications.

The text of the section of the Manifesto dealing with social responsibility is reproduced here. Biblical references supporting the statement are: 1 Thessalonians 1:6-10; 1 John 3:17; Romans 14:17; 10:14; Matthew 12:28; 1 John 3:18; Matthew 25:34-46; Acts 6:1-4; Romans 12:4-8; Matthew 5:16; Jeremiah 22:1-5, 11-17; 23:5-6; Amos 1:1-2, 8; Isaiah 59; Leviticus 25; Job 24: 1-12; Ephesians 2:8-10; John 17:18; 20:21; Philippians 2:5-8; Acts 10:36.

The Gospel and social responsibility

The authentic Gospel must become visible in the transformed lives of men and women. As we proclaim the love of God we must be involved in loving service, and as we preach the kingdom of God we must be committed to its demands of justice and peace.

Evangelism is primary because our chief concern is with the Gospel, that all people may have the opportunity to accept Jesus Christ as Lord and Saviour. Yet Jesus not only proclaimed the kingdom of God, he also demonstrated its arrival by works of mercy and power. We are called today to a similar integration of words and deeds. In a spirit of humility we are to preach and teach, minister to the sick, feed the hungry, care for prisoners, help the disadvantaged and handicapped, and deliver the oppressed. While we acknowledge the diversity of spiritual gifts, callings and contexts, we also affirm that good news and good works are inseparable.

The proclamation of God’s kingdom necessarily demands the prophetic denunciation of all that is incompatible with it. Among the evils we deplore are destructive violence, including institutionalized violence, political corruption, all forms of exploitation of people and of the earth, the undermining of the family, abortion on demand, the drug traffic, and the abuse of human rights. In our concern for the poor, we are distressed by the burden of debt in the two-thirds world. We are also outraged by the inhuman conditions in which millions live, who bear God’s image as we do.

Our continuing commitment to social action is not a confusion of the kingdom of God with a Christianized society. It is, rather, a recognition that the biblical Gospel has inescapable social implications. True mission should always be incarnational. It necessitates entering humbly into other peoples’ worlds, identifying with their social reality, their sorrow and suffering, and their struggles for justice against oppressive powers. This cannot be done without personal sacrifices.

We repent that the narrowness of our concerns and vision has often kept us from proclaiming the lordship of Jesus Christ over all of life, private and public, local and global. We determine to obey his command to “seek first the kingdom of God and his righteousness.”

THE SEOUL COVENANT (1990)

The Seoul Covenant was introduced at the Baptist World Congress in Seoul, Korea, in July 1990. Since then it has been used extensively by Baptists throughout the world and has been translated into many languages.

We dedicate ourselves anew to the task of world evangelisation with the aim that by AD 2000 every person will have the opportunity to respond to the message of God’s love in Jesus Christ in an authentic and meaningful way.

We call upon Baptists, collectively and individually, to join in this covenant. To this end:

We confess that the mission in which we engage belongs to God. It is our joy and responsibility, inspired by the Holy Spirit, to be witnesses throughout the world to Jesus Christ, our crucified and risen Lord.

Since Baptists are part of the whole family of God, such witness calls us to pray and work with other Christians in this vital task.

Because all people stand under the judgment of God, the Gospel of Salvation needs to be proclaimed and demonstrated to every generation until Jesus Christ returns. We do this humbly, for we are all sinners saved by grace, yet confidently, for it is the power of God by which people are saved.

Believing that personal faith in Jesus Christ involves commitment to his Body, the Church, we aim to build communities that will be effective signs of God’s Kingdom in the world.

We confess that inherent within the Gospel is the need for God’s people to work for a world where peace and justice are pursued, and whose environment is preserved.

As members of the Baptist family, we pledge ourselves to sacrificial giving for this purpose, and to provide resources to enable all to share the good news of salvation in their own cultures and languages.

Jesus Christ is the hope of the world. He is the centre around which our lives revolve. He is the Sovereign Presence in the Kingdom in which we live and work. His truth is eternal, his love unchanging, his grace sufficient. To him we commit our lives totally, joyfully, unreservedly.

To God be the glory.

THE HARARE DECLARATION (1993)

Baptists from many nations gathered at Harare, Zimbabwe, in August 1993 to produce this response to racism. The Declaration was adopted by the June 1994 Assembly of the Baptist Union of NSW.

1. We affirm that:
• God’s healing has come in the presence of human alienation.
• God’s reconciling love is made known in the midst of fragmentation.
• God’s redemption is revealed, as the presence of Jesus Christ unmasks and defeats the power of sin.
  
2. We resolve therefore, that as members of the body of Christ:
• We will seek to stand as a prophetic witness that exposes and challenges the sin of racism.
• We will endeavour to serve as Christ’s presence, healing that which is broken through a ministry of reconciliation, uniting us with God, neighbours and ourselves.
  
3. We affirm that:
• In the beginning God made humankind in harmony with the Creator, with neighbours, with nature and with self, a harmony shattered by the demonic rise of human self-centredness.
  
4. We resolve therefore that:
• We will announce courageously God’s new and true humanity where the dignity and value of every person is affirmed and celebrated.
  
5. We acknowledge that racism is rooted in the sinfulness of humankind and is evident where a group or groups of people:
• Assert that by heredity and by nature they are superior to the rest of humanity;
• Oppress others through economic and political means to find security and self-acceptance, privilege and power;
• Project onto another group or groups their own anger, hostility, hatred and failures in order to rationalise their feelings of superiority.
  
6. We resolve therefore to:
7. Respond to God’s intention of wholeness to all, seeking to bring people together, as brothers and sisters in Jesus Christ, whatever may be their ethnic diversity.
8. We affirm that:
9. All people are made in the image of God and have the potential to live in the way God intends people to live.
10. We resolve therefore that:
• We will work strenuously to ensure that our own and our congregational attitudes, enhance and affirm love and respect for all God’s children.
• We will address the vital issue of congregational attitudes in a variety of creative ways, being challenged by God’s Word which says, “be not overcome by evil but overcome evil with good”.
11. For example:
• Through EVANGELISM which proclaims the Gospel of Jesus Christ to be the power that brings radical change to human attitudes and behaviour.
• Through WORSHIP events which celebrate the richness and wholeness of the body of Christ as it is experienced in its ethnic fullness and beauty.
• Through EDUCATION programs that develop curricula with biblical and ethical values that make people sensitive to the evil of racism.
• Through FELLOWSHIP experiences and initiatives that bring different people together and help validate and affirm people of various ethnic backgrounds.
• Through PROPHETIC ACTION that addresses matters of justice, peace and other major issues, which can produce understanding and combat racist attitudes among people.
  
12. We further resolve that:
13. Our attitude towards God’s children should be modelled on the example of the Christ who gave his life so that all may have opportunity to experience the grace of God experienced through the life, death and resurrection of Jesus Christ, Son of God, Saviour.
14. Our response:
15. As followers of Jesus Christ, we commit ourselves to seek to carry out the spirit and intent of this declaration. In the power of the Holy Spirit we covenant to recognise and accept all humankind as God’s creation, revealed in God’s Holy Word and further, to accept and affirm with joy the unity and diversity of our membership in the community of faith.

THE MICAH DECLARATION (2001)

As its preamble notes, the Micah Declaration reflects a deep concern for those in our world who are poor and powerless in the face of extravagant wealth and self-interested power. It echoes the Lausanne Covenant and Manila Manifesto in drawing attention to the biblical principle that, in proclaiming the gospel, good works are inseparable from true words. The Micah Declaration was adopted (in committee) by the Annual Assembly of the Baptist Union of NSW in September 2002.

Preamble

The Micah Network is a coalition of evangelical churches and agencies from around the world committed to integral mission. Convened by this network, 140 leaders of Christian organisations involved with the poor from 50 countries met in Oxford in September 2001 to listen to God and each other for mutual learning, encouragement and strengthening as we serve the cause of the kingdom of God among the poor.

Our meeting coincided with the aftermath of the terrorist attack on the World Trade Centre in New York and the Pentagon in Washington DC. We express our abhorrence at this atrocity. God grieves for the thousands of people who died and the many thousands who have been sadly affected. At the same time we recognise that many more thousands die unnecessarily each day, especially in the poor countries of the world, because of the evil alliance of injustice and apathy. God also grieves over these deaths. We want to call the attention of the church and the world to this daily outrage against human beings made in the image of the Creator.

We recognise too the symbolic meaning of this act of terrorism. In his day Jesus interpreted the butchery of Pilate against the Galileans as an opportunity to repent. Could it be that this act against the symbols of Western economic and military power is a call to repentance?

As we gathered, we heard of the devastating effects that globalisation is having on poor communities around the world. We recognise the importance of the market for a healthy economy, but we reject giving the market ultimate status, allowing consumer goods to define personal identity and leaving the plight of the poor to market forces. We name this as idolatry. Although globalisation is contributing to the creation of more open societies, on the whole it means the massive exclusion of the poor. Perhaps the most critical social task for the church in our generation is to offer a compelling alternative to the unjust imbalances in the world economic order and the values of its consumer culture. God is calling us to build global twin towers of justice and peace. We need to create a coalition of compassion.

During our time together, we have been deeply moved by the heart cry of those who suffer as well as by the astounding possibilities of change through Jesus’ compassion. We have heard of the pain and blessing of accompanying people dying of AIDS in a town in Zimbabwe in which a third of the population have HIV. We heard of the life changing experience of touching a limbless child in a Bosnian cellar and the story of a community kneeling together to confess their complicity in a culture of violence in Mexico. We were inspired by the transforming power of the gospel in the lives of drug addicts in Central Asia and advocacy on behalf of children forced into prostitution and bonded slavery.

Integral mission

Integral mission or holistic transformation is the proclamation and demonstration of the gospel. It is not simply that evangelism and social involvement are to be done alongside each other.

Rather, in integral mission our proclamation has social consequences as we call people to love and repentance in all areas of life. And our social involvement has evangelistic consequences as we bear witness to the transforming grace of Jesus Christ. If we ignore the world we betray the word of God which sends us out to serve the world. If we ignore the word of God we have nothing to bring to the world. Justice and justification by faith, worship and political action, the spiritual and the material, personal change and structural change belong together. As in the life of Jesus, being, doing and saying are at the heart of our integral task.

We call one another back to the centrality of Jesus Christ. His life of sacrificial service is the pattern for Christian discipleship. In his life and through his death Jesus modelled identification with the poor and inclusion of the other. On the cross God shows us how seriously he takes justice, reconciling both rich and poor to himself as he meets the demands of his justice. We serve by the power of the risen Lord through the Spirit as we journey with the poor, finding our hope in the subjection of all things under Christ and the final defeat of evil. We confess that all too often we have failed to live a life worthy of this gospel.

The grace of God is the heartbeat of integral mission. As recipients of undeserved love we are to show grace, generosity and inclusiveness. Grace redefines justice as not merely honouring a contract, but helping the disadvantaged.

Integral mission with the poor and marginalised

The poor like everyone else bear the image of the Creator. They have knowledge, abilities and resources. Treating the poor with respect means enabling the poor to be the architects of change in their communities rather than imposing solutions upon them. 

Working with the poor involves building relationships that lead to mutual change.

We welcome welfare activities as important in serving with the poor. Welfare activities, however, must be extended to include movement towards values transformation, the empowerment of communities and co-operation in wider issues of justice. Because of its presence among the poor, the church is in a unique position to restore their God-given dignity by enabling them to produce their own resources and to create solidarity networks.

We object to any use of the word ‘development’ that implies some countries are civilised and developed while others are uncivilised and underdeveloped. This imposes a narrow and linear economic model of development and fails to recognise the need for transformation in so-called ‘developed’ countries. While we recognise the value of planning, organization, evaluation and other such tools, we believe they must be subservient to the process of building relationships, changing values and empowering the poor.

Work with the poor involves setbacks, opposition and suffering. But we have also been inspired and encouraged by stories of change. In the midst of hopelessness we have hope.

Integral mission and the church

God by his grace has given local churches the task of integral mission. The future of integral mission is in planting and enabling local churches to transform the communities of which they are part. Churches as caring and inclusive communities are at the heart of what it means to do integral mission. People are often attracted to the Christian community before they are attracted to the Christian message.

Our experience of walking with poor communities challenges our concept of what it means to be church. The church is not merely an institution or organisation, but communities of Jesus that embody the values of the kingdom. The involvement of the poor in the life of the church is forcing us to find new ways of being church within the context of our cultures instead of being mere reflections of the values of one dominant culture or sub-culture. Our message has credibility to the extent that we adopt an incarnational approach. We confess that too often the church has pursued wealth, success, status and influence. But the kingdom of God has been given to the community that Jesus Christ called his little flock.

We do not want our church traditions to hinder working together for the sake of the kingdom. We need one another. The church can best address poverty by working with the poor and other stakeholders like civil society, government and the private sector with mutual respect and a recognition of the distinctive role of each partner. We offer the Micah Network as one opportunity for collaboration for the sake of the poor and the gospel.

Integral mission and advocacy

We confess that in a world of conflict and ethnic tension we have often failed to build bridges. We are called to work for reconciliation between ethnically divided communities, between rich and poor, between the oppressors and the oppressed.

We acknowledge the command to speak up for those who cannot speak for themselves, for the rights of all who are destitute in a world that has given ‘money rights’ greater priority than human rights. We recognise the need for advocacy both to address structural injustice and to rescue needy neighbours.

Globalisation is often in reality the dominance of cultures that have the power to project their goods, technologies and images far beyond their borders. In the face of this, the church in its rich diversity has a unique role as a truly global community. We exhort Christians to network and cooperate to face together the challenges of globalisation. The church needs a unified global voice to respond to the damage caused by it to both human beings and the environment. Our hope for the Micah Network is that it will foster a movement of resistance to a global system of exploitation.

We affirm that the struggle against injustice is spiritual. We commit ourselves to prayer, advocating on behalf of the poor not only before the rulers of this world, but also before the Judge of all nations.

Integral mission and lifestyle

Integral mission is the concern of every Christian. We want to see the poor through the eyes of Jesus who, as he looked on the crowds, had compassion on them because they were harassed and helpless like sheep without a shepherd.

There is a need for integral discipleship involving the responsible and sustainable use of the resources of God’s creation and the transformation of the moral, intellectual, economic, cultural and political dimensions of our lives. For many of us this includes recovering a biblical sense of stewardship. The concept of Sabbath reminds us that there should be limits to our consumption. Wealthy Christians – both in the West and in the Two-Thirds World – must use their wealth in the service of others. We are committed to the liberation of the rich from slavery to money and power. The hope of treasure in heaven releases us from the tyranny of mammon.

Our prayer is that in our day and in our different contexts we may be able to do what the Lord requires of us: to act justly and to love mercy and to walk humbly with our God.

27th September 2001

For more information on the Micah network, please visit www.micahnetwork.org or e-mail the Secretary at sec@micahnetwork.org