July 8 2022

How a Government Bans Lizards

Imagine you were a government that hated lizards. You thought they were creepy and slimy and you imagined they carried lots of lizard diseases that infected every little crack of society that they were in.

You wouldn’t just come out and ban lizards. That would seem too harsh. That might be unpopular. After all, some people in parliament (who you need the support of) don’t have a problem with lizards. Not to mention the lizard owners in the general public who you want to vote for you.

So you don’t exactly ban lizards. Instead, you talk about the dangers of dinosaurs. You talk about how dinosaurs can eat babies and how they can squash people and are a great threat to society. And who can disagree with you? What type of baby-hating monster would want dinosaurs free to roam the streets?

And then you propose legislation that will bring safety back to the land, vanquish the dinosaurs and provide protection to all. Well, all except those people harboring dinosaurs.

The media calls it the “Dino Ban”. Catchy title. Who could argue with it being a good thing to introduce? Clearly, only those who want to see dinosaurs terrorising the neighbourhood. That’s not YOU is it? I thought not. You want to ban dinosaurs too don’t you?? I thought so.

And then the legislation gets released, and some people actually read it.

And some of those people notice that the legislation defines a “dinosaur” as any scaly, reptilian member of the of the Lacertidae family.

And some of those people speak up and say that this legislation is way too broad and effectively would ban all lizards, altogether.

But the fear of dinosaurs is now too great…

And the pressure to ban them too strong…

So the “Dino Ban” legislation gets passed with very little opposition.

And the little boy who raises his hand and says “Hey, aren’t dinosaurs extinct?” is called a bigot.

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March 16 2022

My Questions to the Human Rights Commission

If you aren’t aware, Victoria has recently introduced a law banning “practices that seek to change or suppress someone’s sexual orientation or gender identity”.

The Victorian Equal Opportunity and Human Rights Commission has updated its website to describe what is allowed and what is illegal. It is rather scary stuff. But more than that, at times it is just plain confusing.

This is not a good thing. If we are to properly assess this legislation and decide how best to respond as Christians, we need at the very least to understand it.

So I thought I would email the Human Rights Commission to get some clarity.

The following is what I wrote.


To whom it may concern,


I am finding it difficult to navigate what is or isn’t considered a “change or suppression” practice based on the information on the humanrights.vic.gov.au website.

I was wondering if you could please provide clarity on a couple of issues.

The Definition of “Suppression”

I have not been able to find a clear definition of what it means to “suppress” one’s sexual orientation or gender identity. The closest I was able to find was in the factsheet where this question was proposed: “Can I run a support group designed to help people not act on their same-sex attraction?”The implication is that to “suppress” one’s sexual orientation, is to “not act on” one’s sexual attraction.This understanding seems to be backed up by other places on the website where talk of being celibate or not engaging in a same-sex relationship is also deemed a “suppression”.I really want to make sure I am understanding this correctly, so I thought I would ask a few clarifying questions:

  • Is “to not act on one’s sexual attraction” a good definition of “suppression” of one’s sexual attraction?
  • Consequently, is it a “suppression practice” to instruct an individual directly that they should or must not act on their same-sex attraction? 
  • Or to put it another way, is it a “Suppression Practice” to instruct an individual that to act on their same-sex attraction would be a sin (an act condemned by God or needing repentance from)?
  • Or to put it a third way, is it a “Suppression Practice” to instruct an individual that the ONLY context in which they can act on any form of sexuality is within heterosexual marriage and the only alternative is celibacy?
  • If a religious leader is actually supportive of same-sex marriage, but instructs an individual that they must not act on their same-sex attraction until they get married, is this a “suppression practice”? Especially if it means they are required to remain celibate for the rest of their life if they do not find a partner to marry.

The issue of Heterosexual Suppression

  • If it is a “suppression practice” to instruct an individual that they must not act on their sexuality outside of marriage, is it also deemed a suppression practice to instruct someone to not act on their opposite-sex attraction within the same parameters? As with my last question, especially if it means they are required to remain celibate for the rest of their life if they do not find a partner to marry.
  • Are there any ways that a heterosexual orientation can be deemed being “suppressed” under this legislation? Are there any protections for heterosexuals from harmful suppression practices?

Personal agency over personal identity

I have also found it difficult to understand some of the statements around “gender identity”.The website defines it this way: “Gender identity is someone’s personal sense of being female, male, a blend of both or neither.” and the legislation itself similarly defines it this way: “Gender identity means a person’s gender-related identity, which may or may not correspond with their designated sex at birth, and includes the personal sense of the body (whether this involves medical intervention or not) and other expressions of gender, including dress, speech, mannerisms, names and personal references.”These definitions describe gender identity as one’s “personal sense” of one’s gender or body. 

My question is, if this is the definition of gender identity, how can the Human Rights website claim that such a sense CAN NOT change, even if one wants it to?If it is one’s personal sense of self, doesn’t that automatically mean that it is a personal matter? It’s one’s own identity, not anyone else’s. Doesn’t it mean they should be allowed to have agency over their sense of self if they wish to change it? In fact, the very fact that one may wish to change it (which is acknowledged on the website) suggests that one’s own “personal sense” is fluid and on a spectrum that can indeed change. 

If people do have personal agency over their personal sense of self, on what basis it is illegal for adults to be prevented from seeking to grow or transition or change into what they believe is their “true self”. Who is to tell them what is or isn’t their true self? 

The website states: “The way someone describes their sexual orientation and gender is completely up to them. Everyone deserves to be surrounded by people who understand and support them.” and yet it also states that you specifically cannot support someone who wants to change their gender identity. How is that not a contradiction? Either it is “completely up to them” to describe their “personal sense” of gender and their body or it is not. Either “everyone deserves to be surrounded by people who understand and support them” or they don’t.

My second question on this issue is, with the definition of gender identity being as stated, how can it be claimed that “There is no evidence that…gender identity can be changed.” ?

There are many testimonies of people whose “personal sense of being female, male, a blend of both or neither” has changed over their life. Many trans people acknowledge a certain point in their life in which they came to understand that how they had previously thought of themselves was not their true self. They may have thought of themselves as a boy and over time changed in their personal sense of self. We know that our identity is fluid and develops grows and changes. There are even those who identify as gender fluid and would say that on one day their personal sense of self is one day and on another their personal sense of self is different. Lastly, there are those who de-transition or change their personal sense of gender later in life. With all of these examples, I don’t know how the claim that “There is no evidence that…gender identity can be changed.” can be maintained. 

Thank you for considering these questions, and I do appreciate you taking the time to respond. I very much want to understand this legislation and for it not to be misunderstood or mischaracterized. 
Please contact me if anything I’ve written does not make sense.

Kind regards,

Simon Camilleri


I will keep you informed if they respond to this email.

And please consider supporting me on Patreon.

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January 22 2021

A Bad Bill – Understanding Victoria’s “Change or Suppression Practices” Bill

The following was written by Rev Neil Chambers, Senior Pastor at Bundoora Presbyterian Church. It was originally published at bpc.org.au/updates/ . It has been reposted here with permission.


Click below to listen to Neil Chambers as you read the article:

The Change or Suppression Practices Bill

I have been asked to comment on the â€˜Change or Suppression [Conversion] Practices Bill 2020’ which is currently before Parliament and has been a cause of concern for many. The origin of the bill is the conviction that LBGTI people have been harmed and are still being harmed by the continuation of ‘Change or Suppression Practices.’ This has to be acknowledged and we should be grieved at coercive and cruel practices based in ill-informed understandings of the origin of sexual orientation, especially where people have been pressured to participate in these against their will. Nevertheless the bill raises serious concerns about, amongst other things, its conflation of issues relating to gender identity and sexual orientation, its definition of change or suppression practices, its reach into private and voluntary conversations, its criminalisation of therapy that is not in line with affirming gender transitioning, and its enshrinement of gender ideology in law.

The Problems with the Bill

The bill combines both sexual orientation and gender identity in its scope and seeks to embrace them both in its prescriptions. But these are distinct issues and have different responses. It is the inclusion of gender identity in the bill and the insistence that the only response permissible to gender dysphoria in young people is affirmation of change to the desired gender that has provoked the most concern amongst professionals. Gender re-assignment treatment has recently been described in the recent English High Court judgement in Bell vs Tavistock [1/12/2020] as experimental:

“We express that view for these reasons. First, the clinical interventions involve significant, long-term and, in part, potentially irreversible long-term physical, and psychological consequences for young persons. The treatment involved is truly life changing, going as it does to the very heart of an individual’s identity. Secondly, at present, it is right to call the treatment experimental or innovative in the sense that there are currently limited studies/evidence of the efficacy or long-term effects of the treatment.” [paragraph 152]

To preclude the exploration of other treatments of gender dysphoria, to insist that only one line of response can be pursued, would seem to go beyond the scientific evidence and potentially do harm. On professional concerns see the public letter addressed to the Victorian Attorney General by the National Association of Practicing Psychiatrists.

It is also clear that the only response that is allowed to someone revealing a same sex or bisexual orientation is affirmation and strengthening them in that identity. Doubt about whether it is fixed or might change, grief at what that might mean for them and for their family, or the distance of distaste, all human reactions, will fall far short of what the government is mandating and in the complexities of family relationship may well be used against those who express them.

In addition the definition of change or suppression practices, the behaviour that is being criminalised is intentionally both broad and ill defined.

Section 5 of the Act states:

(1) In this Act, a change or suppression practice means a practice or conduct directed towards a person, whether with or without the person’s consent—

(a)  on the basis of the person’s sexual orientation or gender identity; and

(b)  for the purpose of—

 (i)  changing or suppressing the sexual orientation or gender identity of the person; or

(ii)  inducing the person to change or suppress their sexual orientation or gender identity.

Sexual orientation is further defined to include sexual practice â€œ”sexual orientation means a person’s emotional, affectional and sexual attraction to, or intimate or sexual relations with, persons of a different gender or the same gender or more than one gender;”. [Part 5:59:3]

Thus encouraging someone who is same sex attracted to abstain from sexual activity outside of marriage of a man to a woman would be seeking to suppress someone’s sexual orientation.

Section 5:3 gives examples of prohibited practices:

(3)  For the purposes of subsection (1), a practice includes, but is not limited to the following—

(a)  providing a psychiatry or psychotherapy consultation, treatment or therapy, or any other similar consultation, treatment or therapy;

(b)  carrying out a religious practice, including but not limited to, a prayer based practice, a deliverance practice or an exorcism;

(c)  giving a person a referral for the purposes of a change or suppression practice being directed towards the person.

The Explanatory Memorandum [page 5] adds:

“These examples are illustrative only and do not narrow the definition in subclause (1) which is intended to capture a broad range of conduct, including, informal practices, such as conversations with a community leader that encourage change or suppression of sexual orientation or gender identity, and more formal practices, such as behaviour change programs and residential camps.”

There is a real possibility with this wide definition that conversations with a Pastor, or a youth group leader, or an AFES worker, where the biblical teaching that same sex activity was sin was being outlined to help someone understand the cost of following Jesus, would be breaking the law, even if those conversations were taking place [as they would] voluntarily [“whether with or without the person’s consent”]. Further, prayer with someone that he or she would be strengthened to resist temptation and live a chaste and godly life would also potentially be construed as breaking the law. This is deliberate.

One of the reports that has informed the Government’s development of this law [Preventing Harm, Promoting Justice, by the Human Rights Law Centre and La Trobe University] makes it plain that it considers the teaching in faith communities of homosexual practice as a sin [or of gender to be binary] to be a harmful suppression practice which develops a culture which is unhealthy for LGBTI people. The government leaving the definition broad leaves open the possibility that this teaching itself will be banned under this legislation, despite a mention of religious freedom in the Victorian Charter of Human Rights.

Another of the disturbing features of this bill is its reach into private and voluntary conversations. This legislation will make people reluctant to talk with those who might be troubled by their same sex attraction or their discomfort at their gender if they cannot be wholly supportive, if they have doubts or reservations. Yet it is helpful to people to be able to explore their feelings and responses with those they know and trust, and helpful to families to be able to speak openly about these matters. One sided conversations do not help understanding but the fear that what is now a welcome conversation may become later a resented conversation will cause many to hold back.

Others have written about the bill and its shortcomings, and links are at the bottom of the transcript. While the prevention of harm to others is a worthy goal, and while we should not minimise the distress of gender dysphoria or the cost of living a celibate life, this is a bad bill with significant implications for our freedoms. And it is a bad bill because it is based on false beliefs.

The Beliefs Behind the Bill

One is the idea that gender identity is fixed. The letter of the National Association of Practicing Psychiatrists says:

“The Bill is premised on the idea that gender identity is fixed and unchangeable, making attempts to change or suppress it futile. The press release accompanying the legislation put out by the Department of Justice and Community Safety makes this explicit. It says: “there is no evidence that…gender identity can be changed.” This is an extraordinary proposition and is contradicted by a large body of medical and scientific evidence.”

It is an extraordinary proposition where one of the goals of the Bill is to support people making a gender transition, and where there are a growing number of de-transitioners. The letter cites some of the evidence and you can pursue the issue of gender fluidity further there.

But the more fundamental problem is the false gospel of salvation through defining your own identity that runs through the bill, which is in truth an expression of that ideology clothed in prevention of harm.

That gospel is expressed in the ‘objects’ of the Bill. 3:1[c] states one of the objects of the Bill is:

“to ensure that all people, regardless of sexual orientation or gender identity, feel welcome and valued in Victoria and are able to live authentically and with pride.”

This means it is the intention of the Parliament to:

“(b) to affirm that a person’s sexual orientation or gender identity is not broken and in need of fixing; and

(c)  to affirm that no sexual orientation or gender identity constitutes a disorder, disease, illness, deficiency or shortcoming;”,

only just falling short of declaring no sexual orientation or practice to be a sin.

The important thing is that people can live ‘authentically and with pride’ for that is the vision of life found in the secular gospel. We are to be true to ourselves, and that means finding identity and purpose in ourselves and being free to express that in fulfilling our desires, in a context where sexual identity is central to personal identity. Salvation, the life of human flourishing, is found in sexual authenticity. Any gospel therefore that calls for authority to be found outside ourselves, or says that life is found in denying yourself, is an alien gospel in our society.

Our Response to the Bill

So how should we respond to this Bill?

It is possible to respond politically â€“ to lobby politicians to ensure amendments that protect private conversations and our freedom to teach and preach the truth. There is a place for that, for the freedoms threatened by the overreach of this bill – freedom of speech, freedom of association [defining on what basis people can belong to voluntary associations], freedom of belief – are vital to the functioning of our society.

This bill will also, if it prevents the exploration of alternative treatments other than gender re-assignment for gender dysphoria, do harm to young people. Such action though must be done in love, not anger, and in humility not a spirit of offended entitlement, acknowledging the reality that some have been hurt in the past by responses to same sex attraction that have been co-ercive.

But the best way to respond to a false gospel is with the true gospel, proclaiming Jesus is Lord and life is found in denying ourselves, taking up our cross and following Him, for He is the one with authority to judge and to forgive. In love we want to be able to call people of all sexual orientations and all gender identities to follow Christ, to tell them that He is worth everything. But that means we must also tell them the cost of following Him, and the Scripture is clear that all sexual immorality, and that is all sex outside the marriage of a man and a woman, is sin, and continuing in sin is inconsistent with inheriting the kingdom of God [1 Cor. 6:9-11]. We need to show the goodness and the greatness of Jesus, and we need to be in truth a community of forgiven sinners who love one another, including believers called out of and tempted by sins we might find confronting.

To respond to the false gospel with the true gospel will now take courage. As others have observed the broad nature of the offence is meant to create a climate of fear in which we will self-censor, become less clear and bold in teaching what God has given us for our good, the sexual morality of Scripture. But our Lord Jesus has told us that we should â€˜not fear those who kill the body but cannot kill the soul, but rather fear Him who can destroy both soul and body in hell.” [Matt. 10:28]. And He has warned us that He did not come to bring peace but a sword [Matt. 10:34-39] and that anyone who does not love Him more than all is not worthy of Him.

Now is the time for we ourselves to remind ourselves of and build ourselves up in the truth and goodness of Jesus, to remember that what is at stake in being faithful to Him is eternal life, and that our Lord has all authority, including over governments, and will work all things for our good and for the glory of His Name. We will need to do this together, to know each other’s encouragement in a community of love as we face the hostility of a society seduced into believing a lie. The Lord Jesus is not less Lord because the Victorian Government is seeking to bring in a piece of legislation that may test our faithfulness. We must look to Him, and not expect allies either in free speech advocates or civil libertarians. And we should not be discouraged when people who claim to be Christian come out in support of affirming same sex sexual orientation as acceptable to God. In writing to the seven churches in Revelation our Lord warned his people that there were those who taught that God’s people could share in idolatry and practice sexual immorality [Rev. 2:14, 20]. His condemnation of them and those who follow them is clear, as is our Lord’s expectation that we have nothing to do with them [Rev. 2:21-24].  

And we should pray. Pray for our government, that they would encourage and reward good, and shun wickedness. Pray that in His mercy the Lord would continue to allow us to â€˜live quiet and peaceable lives, godly and dignified in every way’ [1 Tim. 2:2], where we are free to preach the gospel. Pray especially that this legislation would not be used to exclude Christian groups from campuses or chaplaincy. And pray especially for those most threatened – Christian counsellors and health professionals, Christian teachers and chaplains in schools, our own youth leaders, evangelists on our university campuses – that they would be sustained in love of the lost, in trust in the Lord to keep them, and in hope, the hope that tells them that the work of the Lord is never in vain, and worth the cost. And yes, pray for your pastors too. I do not think for the moment we are as much at risk as those others I have mentioned for we work in a more explicitly religious context, but we always need prayer for boldness in preaching the gospel.

Censoring ourselves would just embolden the opponents of the gospel. Worse, it would deny to lost people the Saviour who is seeking them, to dying people the Lord who can give them life. So hear the Saviour’s call to deny ourselves, take up our cross and follow Him. The path of faithfulness to His Father cost Him His life but was the path of exaltation over all, and one day every knee will bow and confess Him Lord.

Resources:

Change or Suppression [Conversion] Practices Prohibition Bill 2020

RESPONSE -  National Association of Practicing Psychiatrists

RESPONSE – Human Rights Law Alliance

Helpful Blogs:

Both Murray and Stephen have a number of helpful posts on the matter. Murray has been following this issue for many months, and was writing on it well before the final bill was introduced to Parliament. In addition Stephen’s book ‘Being the Bad Guys’ [Good Book Company] is very helpful in considering the changes taking place in society and how we can helpfully respond and persevere.

Helpful Websites:

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September 8 2020

Do We Need a St Valentine?

In Melbourne at the moment, weddings are banned until we achieve an average of less than 5 new cases of Covid-19 in the entire state AND that no new cases come from an unknown source, for two weeks straight.

That means that if there is an outbreak in a country town somewhere, then even if there are no cases of Covid-19 in the rest of Victoria, then no Melbournite will be able to get married (in the eyes of the State).

Not even if the minister social distances and wears a mask and performs the ceremony through livestream.
Not even if the witnesses are viewing it via Zoom.
Not even if you only have a group of 5 and everyone involved come from two households, even though during Step 2 the DHHS website says you are allowed to have outdoor “public gatherings – up to 5 people from a maximum of two households”… Just not for a wedding apparently.

To put this in perspective, since the 16th of March there has been only 6 DAYS that achieved that benchmark. That’s right, in the last 176 days, 170 of those days would have prevented people from being allowed to marry under the Victorian Government’s current standards.

The DHHS website states that this could possibly go on indefinitely as we will only be able to transition to Step 3 (where small weddings are allowed) “once the thresholds are met; there is no set date.”

There is a petition going around asking Dan Andrews to change his mind on banning weddings. I hope it is effective.

But if it doesn’t, and the wedding ban in Victoria goes on indefinitely, at what point do Christian couples just get married and worry about the formalities later?

At what point do we remember that marriage is not created by the Government. It is created by God. The State acknowledges it, registers it, records it and grants it certain legal rights and privileges. But the State does not make people married, nor can it ban people from making vows before God, with people witnessing (even if remotely).

History tells of the Roman Emperor Claudius II, who around 270AD apparently banned weddings for the sake of the Empire. It was thought that married men love their wives and children and so don’t join the military to go off to war as willingly.

The legend goes that St Valentine defied the law and married couples in secret because he saw marriage as not a right granted (or forbidden) by the government, but a sacrament given by God.

I’m not saying we should disobey the law, even over this issue. But I do think we need something of a St Valentine attitude. Marriage is a good gift from God, and like the ancient proverb from Nike says… maybe we should “Just Do It” and worry about the paperwork after we one day meet the crazily ambitious numbers the State has currently set.

Sign the petition:
http://chng.it/D4QK5CSJt5

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July 9 2018

Our Father who art in Parliament

(Photo credit: MARK GRAHAM/AFP/Getty Images)

How God got into Parliament

Every day in Australia, the President of the Senate is required to open parliament by reciting the following words:

Almighty God, we humbly beseech Thee to vouchsafe Thy special blessing upon this Parliament, and that Thou wouldst be pleased to direct and prosper the work of Thy servants to the advancement of Thy glory, and to the true welfare of the people of Australia.

Our Father, which art in Heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done in earth, as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation; but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

The inclusion of these words were added in 1903 after a petition by the General Assembly of the Presbyterian Church of NSW, and apart from a slight amendment here and there, they have remained unchanged for 115 years.

Not that there hasn’t been opposition. The first motion for the prayer’s removal was put forward in 1997 by senator Bob Brown, the first leader of The Greens. More recently, Greens senators Richard Di Natale and Lee Rhiannon have taken up the cause.

Senator Lee Rhiannon initially raised her objections in 2003 on the 100 year aniversary of the prayer’s inclusion, but 15 years of trying hasn’t detered her. When she spoke to ABC Insider last year, she revealed that she was still very determined to see the prayer’s removal, saying, “It is actually insulting the way parliament is opened. Considering there’s many people who aren’t religious, there’s many people of different faiths, it is time we started having an institution that is relevant to the 21st century.”

Now, just a month or so before Rhiannon retires from politics, she is giving it one last go, and this time, The Greens might be successful. On the 27th of June 2018, Rhiannon announced:

“Today the Senate has supported a Greens motion requiring the Senate Procedure Committee to set up an inquiry into changing the Senate opening from a Christian prayer to an inclusive statement.” 

The motion proposes that this “inclusive statement” should be the following:

“Senators, let us in silence pray or reflect upon our responsibilities to all people of Australia and to future generations.”

The Green’s motion also suggests that as they consider this change they should “consult with all senators” and “invite submissions and take evidence in public session”. So, if you feel passionately either way on this issue, I encourage you to get involved in the democratic process and voice your opinion! Write to your senators. Start a petition, if you like. Remember, it was a petition from Christians that got The Lord’s Prayer into the Senate over a century ago. Maybe you can be one of the voices that helps decide whether it stays or goes.

It may surprise you though… I actually agree with The Greens on this one.

Giving God Lip Service

Now, agreeing with them on this is not easy to admit (and not simply because I rarely agree with The Greens on many topics). If I’m honest, I really like those powerful words being read every day in Parliament. They describe God as Almighty and our Heavenly Father. They call out to God for help and provision, guidance and forgiveness. They refer to politicians as servants of God whose goal is to advance God’s glory, God’s kingdom and the welfare of the Australians they represent. These are all concepts that I deeply believe. I would truly love every politician to say and believe these words as they begin every day of public service. It warms my heart that these words are spoken in Parliament, but I suspect that is probably because I am a superficial human. As 1 Samuel 16:7 says, “man looks on the outward appearance, but the Lord looks on the heart.”

The reality is, whilst I would love for every politician to believe the words of the prayer that opens the Senate, I know most of them don’t. Now, some would argue that forcing non-Christians (if only the Senate President) to publicly recite the Lord’s Prayer every day may inspire them to be more humble and mindful of their Creator, but I don’t see any Biblical precedent for suggesting that. In fact, I think the bible consistently teaches the opposite. The outward expression of religious affection with no inward conviction doesn’t warm God’s heart. It turns His stomach.

One of the clearest expressions of this is found in the opening chapter of the book of Isaiah the prophet, where God expresses how deeply He hates the performance of hollow religious rituals.

“’What to me is the multitude of your sacrifices?’ says the Lord; ‘I have had enough of burnt offerings of rams and the fat of well-fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. When you come to appear before me, who has required of you this trampling of my courts? Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations - I cannot endure iniquity and solemn assembly. Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them. When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood.'” (Isaiah 1:11-15)

When we read these strong words we must remember that God isn’t saying He hates the idea of the sacrificial system. He gave it to the people of Israel. No, He is saying that He hates hypocrisy. God expands this idea later in the book of Isaiah when He says:

“…this people draw near with their mouth and honour me with their lips, while their hearts are far from me, and their fear of me is a commandment taught by men.” (Isaiah 29:13)

In Matthew 15:7-9, when Jesus sees the religious hypocrisy of the Pharisees, he quotes this verse saying that Isaiah wasn’t simply talking about the people of his day, he was also prophesying about all types of religious hypocrisy.

I would argue that God’s words condemning religious lip service should also apply to the daily repetition of the Lord’s Prayer in parliament. The words are great. But that is all they are – words. In repeating this prayer, most of our politicians honour God with their lips, while their hearts are far from Him.

Now I am sure that there are politicians over the last 115 years that have prayed those words every day with an earnest humility. But I would think that any genuine Christian does not require their secular workplace (which the Senate is) to supplement their own private times of prayer. To have this prayer read at the daily opening of parliament suggests that the parliament itself believes these words. This is quite obviously not the case. At least not any more. We may have started off with a general Christian veneer over our society and parliament, but that veneer is quickly being peeled off.

I actually think that may be an important process for the West to go through. As the cultural Christianity is peeled away, the genuine church has an opportunity to shine. Like many Christians, I do feel a deep grief in admitting that many of my friends, family members, colleagues and neighbours do not love Jesus or know God as their Heavenly Father as I wish they did. I do worry for our nation as the Christian worldview becomes more and more alien. But we should not put our energy into gluing back on a Christian veneer that is cracked and peeling. We don’t help our nation become more “Christian” by forcing the daily recitation of Christian prayers by non-Christian Senate Presidents. People become followers of Christ by hearing the gospel in the mouths and seeing it in the lives of genuine Christians.

Pray then like this

The more I hear some prominent Christians present their argument for why The Lord’s Prayer should remain in parliament the less I am convinced. The Australian Christian Lobby for example, describes the Lord’s Prayer as “an important part of Australia’s cultural heritage” with the ACL managing director Lyle Sheldon suggesting “prayer in parliament recognises western cultural heritage”.

This view treats the reading of The Lord’s Prayer like an ancient religious artifact in a museum that is deserving of protection due to its historic significance. It was never meant to be treated like this.

If you go back to where Jesus actually introduced his disciple’s to the words of The Lord’s Prayer, you see that he gave it – not as a formula or words to be repeated for public religious theatre – but as an example of how his followers ought to pray in private.

“And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.

And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him. 

Pray then like this: Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:5-13)

You can see from this passage, these words of Jesus were possibly never meant to be used as an official prayer. Jesus wasn’t prescribing for us exactly WHAT we should pray – he was teaching us HOW we should pray. And the contrast between Jesus’ teaching and the way that his words are daily recited in parliament couldn’t be clearer.

Jesus tells his followers they must not pray like a hypocrite. They must not pray just for the outward show of a religious observance. They must not heap up empty phrases over and over as if God will be impressed by their many words. Rather, Jesus tells us that when Christians pray they should go in their room, shut the door and talk one on one with their Heavenly Father.

Now, I do think there is a place for public prayer (see John 11:41-42 for example), but generally, prayer is not for others to hear. It’s not even for God to hear, as Jesus teaches us that God already knows what we need. Prayer is for the fostering of intimate communion between a child of God and their Heavenly Father. It is an act of private Christian dependence, not public secular performance.

Our Father and Theirs

It does grieve me that our culture is becoming less prayerful. It does sadden me that there seems to be a push by some to remove the expression of great Christian truths from the public sphere.

But more than this, it saddens me what The Lord’s Prayer has become.

It was never meant to be used as a political tool in the culture wars. It was never meant to be treated as merely a symbol of our Christian heritage.

These precious and intimate words were given by Jesus to his disciples for so much more than to protect us from the slippery slope of secularism… So let’s not waste time fighting to save our culture by keeping The Lord’s Prayer in parliament. Rather, let us prayerfully go out into our culture and share the good news about Jesus, so that in Christ our fellow citizens can come to know that “Our Father in Heaven” can be their Heavenly Father as well.

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September 1 2017

“Why I will vote No.” – Rev Neil Chambers

The following is a pastoral article written by Rev Neil Chambers to the congregation of Bundoora Presbyterian Church.

It is reproduced here with his permission.

Also, it is worth noting that if I, Simon Camilleri, was to write an article explaining why I will be voting no, I might use different points or articulate them in a different way. I have simply shared Neil’s article below because I feel he has articulated his position well and his biblically wise and pastoral words are worth our reflection.


“Why I will vote No.” – Rev Neil Chambers

The postal plebiscite on same sex marriage will, barring a successful High Court challenge, take place in November. The plebiscite, as far as we know, will be seeking voters to indicate whether they approve or disapprove a change to the legal definition of marriage, removing the current requirement that marriage be between a man and a woman and replacing it with a requirement that marriage be between two people. Such a change would allow a marriage to be between two men or two women, i.e. open the door to same sex marriage. Such a vote has been a possibility since the last election, and as a congregation we have been preparing for it by looking at the issues of same sex desire and same sex sexual activity when we looked at Romans 1 [March 2016], considering what the Scripture says about gender and marriage when we looked at Genesis 1 and 2, and finally thinking about our attitude to those in authority and our obligation to love our neighbours [and how the law informs that love] when we examined Romans 13.

I have called this piece ‘why I will vote no’ and not ‘why you should vote no’ very deliberately. I am sharing with you the considerations that will inform my vote to help you inform your own vote. But it is your vote, to be made in good conscience before God out of your own faith in Jesus. Other reasons than those listed here may occur to you and move you to vote differently, or you may give different weight to those listed here. You may even decide not to vote. Just make sure that what you do proceeds from faith and a good conscience, not from fear or laziness.

 

  1. I will vote.

You may not like the idea of a plebiscite, or the way it is being conducted, or the way it has shaped the conversation. In fact I hope your conversations about this focus on Jesus, and not on a vote or the very restricted options that will be presented to us.

But we do have a plebiscite which has conferred on us a democratic responsibility to cast a vote in a way that will best serve our society. Participation in the plebiscite is part of loving our neighbour as this plebiscite concerns a fundamental building block of our society which shapes both individuals and society as a whole. It will have long term repercussions for good or ill. As I think the normalization of same sex sexual activity and the eroding of the understanding of marriage, which would follow the endorsement of same sex marriage will be harmful to both individuals and society as a whole [regardless of whether they are believers or not] love requires me to vote to prevent, if I can, that harm – both to those who make up our society now and to those who will come in the future and inherit the society we have made.

Further, there are those who have exposed themselves to public abuse and ridicule by seeking to maintain what I understand to be marriage as it has been instituted by our Creator, and to give me a say on this matter of long term significance. I may not agree with all they say or do, but to fail to vote would be to fail to love them and further undermine them in public life. So I think love of neighbour tells me I should vote.

 

  1. I will vote no because I should oppose moves to normalize sin, and same sex sexual activity is sin.

Same sex marriage is the normalization and affirmation of same sex sexual activity. Decriminalisation of same sex sexual activity is one thing, but endorsement of same sex sexual activity is another. Same sex sexual activity is sin, that is, forbidden by God [Leviticus 18:22, 20:13 Romans 1:26-27, 1 Corinthians 6:9, 1 Timothy 1:10. For more extensive treatments see Kevin DeYoung What Does the Bible Really Teach about Homosexuality; Sam Allberry Is God Antigay?; Steve Morrison Born this Way. Making sense of science, the Bible and Same-Sex Attraction, or listen to the March 6th 2016 sermon on Romans 1:24-27]. I believe God is good, and what He forbids, He forbids for the good of His creatures, to promote their flourishing, not to hinder it. I believe God rules; His standards are absolute, and sin provokes His judgment – and that is not just on believers, but on all. It is not love to normalize behaviour that will bring upon others God’s judgment. Further, laws have a role in instructing consciences. It is not helpful to others to have laws that endorse behaviour God condemns. It will further harden their hearts in their sin, make it more difficult for them to accept the Gospel’s verdict on their lives.

Same sex sexual activity is, of course, just one sin amongst many. But its promotion should not be acquiesced in where we have opportunity to resist it just because there are many other sins.

 

  1. I will vote no because incorporating same sex relationships into the definition of marriage reduces marriage to the social endorsement of love between two people.

Marriage given by God is so much more – an exclusive relationship between a man and a woman for life which becomes the context for sexual expression, the begetting and nurture of children, and the formation of a new family. The complementarity of a man and a woman, expressed in sexual union, is at the heart of the gift of marriage in Genesis 2. Family, and the transmission within families of virtues and helpful habits, is at the heart of a stable society.

While not all male-female marriages produce children all are in principle open to that. This move is a further step in the erosion of the significance of gender distinction, a further step in the separation of sexual activity from procreation [one of the attendant blessings of sexual activity as God has ordained it, and one of the purposes of marriage], and the separation of sexual activity from marriage. This may seem paradoxical where more are seeking to enter marriage [i.e. have their unions recognized publicly as lifelong commitments], but that recognition is independent of exclusive sexual union. It is an endorsement of love, a love which by its nature is not open to the begetting of children which are the product of that union. Reducing marriage to an endorsement of love, rather than strengthen the institution of marriage, as some claim, will weaken it and further destabilise marriages for human love waxes and wanes.

 

  1. I will vote no because we should not put instruments into the hands of those who may want to further restrict Christian freedom to teach the Scriptures and bring up our children in the faith.

We have not seen the bill, we have not seen the protections of freedom of speech, we have not seen the safeguards to our freedom to bring up children in the discipline and instruction of the faith. Despite the demands of some that we should just focus on whether we want same sex marriage or not, our current experience of the use of anti-discrimination laws to harass those teaching Christian doctrine [e.g. in Tasmania], and the experience of Christians in jurisdictions overseas where same sex marriage has been endorsed, suggest that such a change will further expose Christians teaching Chris-tian doctrine or maintaining it in public debate to harassment through anti-discrimination laws. It is not enough that ministers be protected from being compelled to participate in solemnizing same sex marriages, or that church buildings can be prevented from being used in same sex marriages. There needs to be protection for Christian schools in their employment and teaching, Christian adoption agencies, Christian hospitals, Christian groups on campus, protections that allow them to operate as Christian institutions and organizations in accord with Christian teaching. We must be able to continue a distinctively Christian corporate witness. A large no vote will encourage politicians to engage with the need for those protections.

 

  1. I will vote no because these changes, unless they are wedded to further measures, will not achieve their goal and I want to prevent those further measures.

The change to the marriage law is not designed to achieve a freedom, but an endorsement and acceptance. Same sex couples are already free to live together, free to adopt children, free to be acknowledged in wills. They have equality in civil law. This change is about same sex couples being accepted as equals with male-female marriages. But a change in the law will not achieve that as it does not address the reasons people reject same sex couples as equivalent to male-female marriages. Those reasons are not only religious. Some have a deep commitment to family and to children without any religious motivation. Others have a respect for the wisdom of past centuries. None of these reasons are addressed in a change in the definition of marriage. And some, like me, will still consider same sex sexual activity as sin, and therefore relationships, however longstanding, that are built on same sex sexual activity as sinful. A change in the legal definition will not address that. And so for acceptance to be achieved, and that is the goal, it is logical that this change will be accompanied by restrictions on the expression of disapproval, and an attempt to prevent the transmission of world views that do not endorse same sex sexual activity [or a demand to be able to teach our children the alternate view with-out any input from of notification of parents]. Already the justifications for such moves are being developed – e.g. presenting the change in the definition as a preventative health measure. This lends further weight to the concern expressed in 4 above.

 

  1. I will vote no because I should not support the promotion of sub optimal parenting contexts.

While I believe most same sex couples with children will be conscientious and loving parents, I also believe what David Popenoe [a sociologist] has written “Few propositions have more empirical support in the social sciences than this one: compared to all other family forms, families headed by married, biological parents are best for children.” [Quoted in a “Medical Critique of the AMA Position Statement on Marriage Equality, July 2017]. The fact that already many children are being brought up with varying degrees of success in families that are not headed by married biological parents [e.g. a mother and father] is not a reason for the government to support the establishment of another sub optimal context for the nurture of children to satisfy adult desires. It is still less of a reason to suggest same sex families are equivalent to the optimal context – children living in families headed by their biological parents [father and mother] in a stable, low conflict, permanent relationship.

 

  1. I will vote no because I should not endorse false arguments.

I have found many of the arguments given to support same sex marriage unconvincing at best. It is not good for society to be swayed by arguments that are specious. Here are a few:

 

‘Equal Love’.

In what sense equal? While I understand the longing for faithful love, you cannot make unequal things equal by changing definitions. You can redefine a circle to include triangles, but a circle and a triangle will still be different. A relationship between two men or two women will never be the equivalent of a relationship between a man and a woman. This drive for victory by redefinition is the outcome of the feminist view that language shapes reality. That is only a half truth, for some aspects of reality are intractable to our linguistic shaping, and further blinding ourselves to the differences will not help us live together as men and women.

 

‘Born that way’.

Much of the sympathy for same sex marriage as a human right has been created by the assertion that people who are same sex attracted are born that way and therefore can only find satisfaction in same sex sexual relationships, and to deny them that is to deny them their humanity. This is an oversimplification at best. There is a genetic component to most human behaviour, but it is only one factor amongst many. Your genes do not fully explain same sex sexual attraction. Further, desire does not need to find expression, and our humanity is not defined by our sexual activity. Sometimes our humanity is more fully expressed by resisting desire.

At worst, born that way is a trap, a form of biological determinism that robs people of volition and the possibility of finding satisfying relationships outside of same sex sexual activity. It may in itself be a cause for despair.

 

‘A Human right to marry whoever you love’.

There is no internationally recognized human right to same sex marriage. Further, there have always been boundaries on whom you can marry – e.g. certain close relatives, and in our society age boundaries, and a restriction on marrying more than one person at a time. Love alone does not establish a right to marry.

Perhaps the most dangerous argument is the one that seeks to make society, and especially those who oppose same sex marriage, responsible for the mental health of same sex attracted youth. This acknowledges that there is a greater psychological disease burden amongst the same sex attracted population, but seeks to anchor responsibility for this not in the conflicted heart of the individual or in the activity, but in society’s attitudes. We should all speak kindly to all and never have anything to do with bullying – in fact we should be kind people with whom the other feels safe, but it is a dangerous and unfair step to make people responsible for something they cannot control – the inner workings of the mind of another, and to suggest to individuals they are not responsible for the one thing they alone can control – their own reactions to the words of others. It also leaves other causes of the psychological distress unexamined. It is hard for others to remove the shame of something someone feels is intrinsically shameful, and there may well be a perceived unnaturalness to same sex attraction [because of our bodies] that unsettles those who feel it whatever the views of others. Further the evidence is that many teens who experience same sex attraction will not go on to practice same sex sexual activity. It is therefore debatable whether moving rapidly to endorse or normalize same sex attraction in a teen will be helpful to them in the long run.

—–

These are all the reasons why I will vote, and why I will vote no to same sex marriage. In the end, I do not believe it is love of neighbour to endorse and normalize a practice [same sex sexual activity] God calls sin. But these reasons will not be the substance of my conversations. The root problem is idolatry, in this case the idolatrous claim to be able to remake humanity in our own wisdom while we reject the Creator, the worship of our autonomy. The conversation I want to have is about Jesus – that He is Lord, that He loves us and can be trusted to tell us what is best for us, and that He will be our judge at the last day.

So, when you are talking to others don’t get lost in having arguments about the consequences of the change, or about the fears you may have about the change. Be honest – tell them that you think Jesus can be trusted and the life of human flourishing is found in following Him. Our goal is not to win an argument, but to commend a Saviour. And He will be Lord whatever way the vote goes, in the plebiscite and in parliament.

 

 

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July 21 2016

Not an atheist? Feel free to mark “Other”

not an atheist

 

The “mark no religion” campaign is a targeted and determined movement run by a few atheist lobby groups with the goal of representing Australia to be more atheistic than it is.

It is very true that some people tick a particular religion on the census form for pretty shallow reasons, and dedicated adherents of those religions may think that their religion should be taken more seriously. But the census form is not asking you to express the level of dedication you hold towards your religion. The question on the form is simply: “What is the person’s religion?”

The Atheist Foundation of Australia is trying to instruct you as to how you should answer that question. But that is a question for you to answer without having to justify your answer or prove whether you meet their standards for identifying with a particular religion.

For example, on their website, they state: “The position of the Atheist Foundation of Australia is that no one should consider themselves Christian if they do not accept the basic tenets of the Nicene Creed – or at the very least, they should reflect upon whether there are good enough reasons as to why they consider themselves Christian.” As good as the Nicene Creed is as a basic foundation of Christian beliefs, is should not be treated as a qualification test for whether or not one chooses to be a Christ follower. Many youth or new Christians may still be getting their head around some of the ideas contained in the Nicene Creed and yet are still Christians. Why would you let the position of an atheist organisation instruct you as to what you should or should not consider yourself?

Not only this, but they also tell you how your children should identify themselves as well! Their website says that all young or adolescent children should be categorised as “no religion” suggesting “Richard Dawkins and other prominent authors have pointed out that no one should consider children Muslims, Hindus, or Christians.” It is clear that they are really pushing that particular agenda.

Their main tagline is “Not religious anymore? Mark ‘no religion’ on the 2016 census”. But just because you do not consider yourself “religious anymore” does not mean that you do not have any form of spirituality or beliefs about spiritual matters. It is a false dichotomy to tell people that if they do not identify as being “religious” then they must identify with having “no religion”. They are deliberately discouraging people from the fact that they are very free to describe their spirituality in the section marked as “other”. In fact, after determined lobbying, they have been able to get “no religion” as the top pick on the list, giving a false impression of its importance in the hope that people will tick that and not bother considering the “other” category at the bottom of the list.

Now, I am not informing you of this because I want you to tick any particular box. Quite the opposite. I want you to feel free to tick whatever box you like. If you want identify as a Christian or a Buddhist or a Hindu, tick that box. If you identify as having “no religion” then tick that box. If you identify as something else, then tick the “other” box and tell the Government what that is so that you can be better represented.

It is the “mark no religion” campaign that is trying to persuade people to tick one box over another. A census is about your information, not their political agenda. Don’t be fooled or pressured by the Atheist Foundation of Australia to tick your census form for their ends.

Please share and pass this on!

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May 28 2016

Being on the Wrong Side of a Parallel History

PARALLEL

 

Imagine an alternative Victoria in a parallel universe.

In this reality, a hard-line fundamentalist Christian political party has just won the state election by a landslide and takes power, having the numbers to ban, endorse and enforce what it deems to be true and right and healthy for the state.

They roll out an “abstinence only” sex ed program called “Sacred Schools” and say it must be used in every public school whether the teachers, students or parents want it or not.

They are advised by the federal government that the program should be amended so it is an “opt in” program to allow parents the right to choose whether their kids attend, but the state government says NO because some kids have bigoted atheist parents who can’t be trusted and every child deserves the right to hear their abstinence message.

They also won’t make any of the recommended edits to the program or remove its links to fundamentalist Christian websites.

Then, it comes out that the co-founder of the program has a scary political agenda, publicly stating they want to replace the Australian flag with a giant cross signifying that the rule of Jesus has been enforced by law across the land.

If all that was happening, I can image that the parallel universe Simon, if he was still a Christian, may be more blind to the dangers of such a system of government because they were playing to his demographic and proclaiming a message that he might find some sympathy for.

I mean, parallel Simon believes in Jesus and he agrees with abstinence. He doesn’t want it to be enforced as the only perspective kids get taught about, but he reasons, if only one idea is going to be taught he is glad it’s an idea that he agrees with.

Christians in this parallel universe would easily be blind to the way this government got bigger and bigger and slowly forced itself and its beliefs on everyone else.

Non-Christians would try to speak up but would be shouted down as anti-religious bigots by the government , and their blind Christian fellow citizens would just laugh at them as over-exaggerating the problem.

In this parallel universe:

  • non-Christian charities would lose their tax exemption status,
  • there would be “safe zones” set up to prevent people from protesting anywhere near churches,
  • school chaplaincy - which in this universe was mostly run by an agnostic organisation – would be completely defunded,
  • and specifically atheist organisations would be told that they now had to allow Christians to work as part of their staff if they wanted to avoid being sued for discrimination.

Even the tiny opt-in “evolutionary biology class” called SRE (Scientific Reasoning & Evolution) that only ran weekly for half an hour for kids who wanted it, would be banned from all public schools. The Christian state government claimed that for those 30 minutes, it disadvantaged the creationist kids who chose not to attend.

If all this was going down, I wonder if parallel Simon would speak up?

Would he defend the rights of views being systematically silenced?

Or would he just be silent himself, blindly happy with the way his views were now seemingly on the right side of history?

 

 

 

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May 24 2016

The Political Party I’d Like To Vote For…

vote

 

I want a political party that:

– gives generously to our needy neighbours,
– cares for the poor in our own country,
– is welcoming to those fleeing oppressive regimes,
– works towards tolerance and social harmony in our communities,
– resources and equips education, health, science and the arts,
– stewards the environment well and tackle pollution,
– protects the innocent and the vulnerable from violence,
– cares for the unborn as well as mothers in crisis,
– values every life no matter whether it is old or young,
– encourages economic stability and jobs growth,
– makes it more possible for people to buy a house,
– inspires and facilitates entrepreneurship,
– helps the unemployed,
– helps those trying to start a business,
– helps big businesses create more jobs,
– makes sure the wealthy are paying their taxes,
– prevents and punishes crime,
– re-educates criminals where possible,
– makes sure our laws are fair and reasonable,
– protects our country from the threats of terrorism and attack,
– gives individuals the freedom to think, live, love and express themselves,
– fosters a society that allows people to disagree on important issues,
– values religion as a social and individual good,
– is open and honest about its use of money,
– manages money well and reduces debt,
– guards itself from giving itself more power than it should,
– does not think its role is to control every aspect of life,
– inspires its citizens to take responsibility for their own contribution,
– is humble before the God that will judge all those in a position of power and influence,
– is not a fantasy.

 

 

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May 16 2016

Captain America and the Size of Government

captain america

 

I saw “Captain America: Civil War” last night and there’s lots of things I could say about the movie. I loved the action, the performances, the dialogue and especially the new characters that are now in the Marvel Universe. I highly recommend seeing the film as one of the most fun and interesting Marvel films to date. But apart from all that, Civil War has got me thinking lots about one of the big issues central to the film – the pros and cons of big and small government.

Now, I don’t think this is a spoiler as it is revealed in the trailers and all the advertising, but the tension in the film centres on legislation that is proposed to regulate superheroes and their powers. It is called “The Sokovia Accords” with the subtitle of it being a “Framework for the registration and deployment of enhanced individuals”. Basically, the idea is that superheroes are expected to either retire or sign the document and if they sign then they can’t do any superhero work without the permission of an international panel that will monitor them, regulate them, send them out when required and prevent them from going out when deemed necessary.

Now, I was very impressed with how the movie presents the argument that this is a good and necessary thing, showing the destruction and death that many of their past actions have caused. Sure they were trying to save the world, but they ignore laws, international borders and in the end innocent people died due to their actions, and sometimes (like in the case of Ultron) they were saving the world from a threat that they themselves created.

Captain America has some concerns though. He is worried about the restriction of their personal freedom to not only fight evil, but also to make choices for themselves about how to regulate their power. He is also skeptical that a government panel would always make the best choice in how to use and regulate superheroes. As he says, it runs by people with agendas and agendas change… If we sign this, we surrender our right to choose. What if this Panel sends us somewhere we don’t think we should go? What if there’s somewhere we need to go and they don’t let us? We may not be perfect but the safest hands are still our own.”

Now, for a series of movies that are often simply a bit of popcorn entertainment, it was interesting to see one that tackled a debate about political philosophy that is very relevant for our world today. The debate is about the idea of small vs big government.

SMALL vs BIG GOVERNMENT

If you’ve never heard of this debate before, it’s basically asking how much control, influence, involvement or power should be given to the government and how much should be given to individual citizens or private organisations (like businesses, churches, families, private schools etc.).

A small government approach is one where the government has as little involvement as possible in the affairs of its citizens. Small governments may still provide basic, necessary services (military defense, police, fire, water, electricity, sewerage etc.) and they may also provide services like welfare for those that cannot obtain work or health services, but the weight of the power and responsibility rests on individual citizens and organisations.

Big government, as you can probably guess, is the opposite approach. The government has a substantial level of involvement and regulation, and the weight of power and responsibility does not rest on the citizens but the government that presides over them.

Now, each of these approaches or politics philosophies have their pros and cons. Small government focuses on people’s individual libertarian rights to live their own life, raise their own kids and express their own values. Generally, most individual people want small government because they don’t want to be told what to do, especially by a government that may not share your values. Generally, small governments create more prosperous countries as they aim to encourage and empower enterprise and individual creativity. The problem with small government is that people’s individual values can be pretty selfish. Small government allows for the rich to get richer with no concern for the poor if they don’t want to have any. Also, small government creates a society of mixed values and behaviours, which means that tolerance is very important and social harmony can be challenging.

Big government has its own set of challenges. On a positive note, big governments aim to prevent the poor from getting poorer and the rich from getting richer, and through government regulation and oversight aim to create a more equitable society that is free from the individual abuses that small government can bring about. The problem with big government is that it can be just as abusive as individuals. The big government approach assumes responsibilities that, under a smaller government, are distributed to individual citizens. This often involves raising taxes and taking power and freedom away from its citizens, which can kill enterprise and may encourage bigger businesses to take their industries off shore where they can prosper in a country with less restrictions. Also, in an attempt to create social harmony and restrict the values of individuals and businesses that it deems bad for society, a big government will inevitably seek to enforce its own set of values on society and it will have the power to do so. This may be ok if its values are good, but who doesn’t believe that their values are good? As Captain America says in the movie: “it runs by people with agendas and agendas change”.

Basically, both big and small government philosophies are wanting the same goal – they aim to help create a prosperous society where all citizens can flourish and where evil is restricted. They simply represent two opposite ends of the spectrum of how to achieve that goal. Small government primarily gives that responsibility to individuals and free enterprise and aims to make the government have as little power as possible, and big government gives the government the primary responsibility and consequently much more power and influence to achieve that goal.

BIG & SMALL GOVERNMENT IN MY EXPERIENCE

Personally, I believe, as most do, that a balance between the two is necessary. In regard to gun control for example, I am glad that I live in Australia which has taken a big government approach to the issue. Guns are extremely restricted and the only guns I know of anyone owning, are rifles used for shooting pests (like rabbits and roos) out in the country. This means that I also don’t personally know of anyone who has been shot, either deliberately or accidentally, and Australia – with a population of over 23 million – in 2014 experienced only 230 gun-related deaths. The US in contrast, has a population of 316.5 million, which is 14 times the population of Australia, but in 2014, the US had 146 times the amount of gun-related deaths (33,599 deaths).

So when it comes to guns, I am happy that the government restricts my and others personal freedom to own, carry and use guns. The big government approach in this situation has literally helped lives to flourish and has created a better society for all citizens (except arguably for those who wish to own guns of course).

Another area of big government that I have benefited from is Australia’s healthcare system. Although I may not agree with everything my healthcare tax dollars are put towards (abortion for example) I think we have a great system that allows pretty much everyone to receive the care they need. Important medicines (like the diabetes medication I take daily) is majorly subsidized and I can see diabetes educators, nutritionists and other health specialists free of charge because of this soft form of universal healthcare that we have. It’s not without its problems, with the public system overrun and susceptible to overuse, but I am glad we have this semi-big government approach to this vital service.

So, I see the good of big government, but like Captain America, I also see its dangers. Captain America’s concern in the movie “Civil War” is primarily about how a government body may have a different set of values to an individual citizen (or superhero) and how their increased power and influence may be used to serve their own agenda rather than the citizens themselves. Captain America suggests that the big government approach is a form of “surrendering our right to choose” and proposed some theoretical examples where this might be a problem: “What if this Panel sends us somewhere we don’t think we should go? What if there’s somewhere we need to go and they don’t let us? We may not be perfect but the safest hands are still our own.”

As a Christian, I am most concerned about the big government approach in its potential effect to and restriction of religious freedom. In a big government, if the government deems certain beliefs or values to stand in the way their particular view of what makes a “good” society, they may use their increased power and influence to restrict or even criminalize those beliefs. This may seem extreme, but it happens in many countries even today.

In 23 out of 49 Islamic countries, it is illegal to convert away from Islam and it is also illegal for non-Muslims to share their faith in such a way that they might encourage a Muslim to convert. In Malaysia, it is illegal to leave Islam in every state other than Negeri Sembilan. In this state you have to apply to the courts if you want to convert and the vast majority get denied. This is what it looks like when the big government approach takes over religious expression in a country.

This is not only a problem if a religious government gains control and establishes a big government. It is also an issue in socialist secular countries as well. In China for example, freedom of religion is majorly restricted to only five government-sanctioned religions. Of this five, there is only one protestant group allowed which the government has called the “Three-Self Patriotic Movement”. It’s teaching, appointment of leaders and ability to meet freely is tightly regulated and defined by the government. Naturally, they do this because, as every government does, they want their country to flourish and be prosperous for all its citizens, and they believe that complete freedom of religion would jeopardize that goal. Politicians of any country’s government may have this concern, but it is only those that have a big government approach, that are afforded the power to be able to enforce it.

Now you may still think that examples like Islamic countries and socialist China are extreme and bear no resemblance to democratic Western countries, but in the last decade the threat to religious freedom has been growing. Generally, Western countries have been influenced by Christianity, which at its heart teaches that faith in Christ is something that must come freely and can not be forced or enforced (although I acknowledge at times in history this has been foolishly attempted by some rulers). Countries influenced by Christianity have therefore encouraged a separation of Church and State and have enshrined a freedom of religious belief and expression into many of its laws.

THE BIG GOVERNMENT TREND IN THE WEST

What we are now seeing, as Western countries peel off the Christian veneer and as more secularist politicians gain power and influence, is that governments are finding their values and the values of many religious people are starting to become more and more in conflict.

In London earlier this month, some Orthodox Jewish schools were investigated by government education inspectors and have now been told by the courts that they must promote “fundamental British values”. Presiding judge Hugh Brayne said that the ruling was to ensure that students at the Jewish school would “be equipped to enter modern British society, which accepts as part of its diversity civil partnerships, gay marriage, families with same-sex parents and acceptance of transgender persons”.

In the States, just last Friday, in a classic big government approach, the U.S. Department of Justice and the U.S. Department of Education issued a decree that told all public schools in the country that they had to provide access to toilet, locker room and shower facilities to students based on the gender they identify with rather than based on their actual sex. It wasn’t a law (as schools are under the legal jurisdiction of the state not the federal government) but they have said they would withhold federal funding for those schools that do not comply.

In Australia, these issues are also very relevant with a similar thing happening with the Victorian Labor government pushing its values about sexuality and gender by enforcing the controversial sexuality education program “Safe Schools” in all public schools, whether or not school staff, parents or even students wish to sign up to the program. Also, an article last week in The Daily Telegraph calling to remove the tax free status of churches unless they meet the criteria of a government review. “What is necessary now is for all religious organisations to submit annual financial reports and for the government and Australian Charities and Not-for-Profit Commission to review their tax-exempt status.” Now, as much as I think it is valid to stamp out any abuses of the tax free status by religious organisations, it is concerning if financial incentives were ever used to influence churches to align with the values of the government.

In regard to the push for reform of the legal definition of marriage in Australia, questions about big vs small government are integral to the debate. On one hand, a small government approach would suggest that individual citizens should have the freedom to marry however and whoever they choose, or to define marriage however they want. Unfortunately, the parties that openly support the change, such as Labor and the Greens, are generally also supportive of the big government approach. This makes many Christians very concerned that once the change becomes enshrined in law, they will not have the freedom of religion to teach what the bible says about marriage, sexuality and gender in Christian schools, Universities, public forums or possibly even churches. Such teaching will be deemed “hate speech” and “offensive” and a big government approach will see it potentially being legislated against in order to enforce conformity to the government’s values.

A similar concern is felt for Christians involved in businesses that provide services for weddings, such as bakers, wedding planners and photographers. In a small government approach, these Christians would have the freedom to conscientiously object to supporting an event that they believed was morally objectionable based on their religious convictions. I’m still thinking through my position on this, but it is clear that under a big government approach, there will be no debate – they will have to conform to the government’s new definition of marriage or they will be fined for discrimination. We have already seen this happening in some Western countries. Possibly the most well known was a little bakery in Oregon run by a Christian couple who informed a lesbian couple that they couldn’t in good conscience make a cake for their wedding, and a court ordered they pay $135,000 to the couple for the emotional damage caused.

LIKE A TREE BESIDE THE RIVER OF TRUTH

If Western countries don’t want to end up like the oppressive governments mentioned earlier, then they need to be wary of the way the big government approach is being used and accepted more and more. As I explained earlier, the big government approach can be at times helpful. It is definitely a powerful strategy which can use its influence for great good, but at the same time it can be used for evil and oppression as well.

That is why I think the movie, Captain America: Civil War is so interesting in today’s climate. It raises a debate that some people don’t realize needs to be debated. It points out the danger of giving the power over many into the hands of a few. It has made me think through where I stand – be it Team Cap or Team Iron Man. It’s actually a hard choice at the start as both sides make their case quite well, but in the end, Captain America’s concerns are shown to be valid.

Now, I may think through these issues and come to my own conclusion, but in the end, I see my own country slowly sliding towards a bigger and bigger government. With a federal election only a couple of months away, this debate could not be more relevant. I only have one vote though, and so my calling is to simply what I think is right. As the government gets bigger and uses its increased power to try to restrict views that it disagrees with, I will try to remember the words in the movie that inspire Captain America as he sat in that solemn church – words that, in the original comic, Captain America spoke himself:

“Doesn’t matter what the press says. Doesn’t matter what the politicians or the mobs say. Doesn’t matter if the whole country decides that something wrong is something right. This nation was founded on one principle above all else: The requirement that we stand up for what we believe, no matter the odds or the consequences. When the mob and the press and the whole world tell you to move, your job is to plant yourself like a tree beside the river of truth, and tell the whole world – ‘No, YOU move.’”

I don’t know what saying “No, YOU move” might look like in my own circumstances, but I guess over time, I’ll find out.  I also don’t know exactly when a big government approach is better than a small government approach, and visa versa. It’s very complex and I hope I haven’t presented the issues in an unfairly simplistic way. I guess, the more I think about it, the more I feel I side with Team Cap and a small government philosophy. At least in a general sense. Small governments can seem cold and harsh to the poor and the weak, but at least they don’t restrict individual citizens and charitable organisations from caring for those in need. It seems to me that a big government that is corrupt can do much more harm than a small government that is cold. But hey, what do I know? I’m no political analyst. I’m just a guy who saw a cool superhero movie. I’m just someone who is thinking through his position on all these issues. I’m just a Christian. I’m just an individual citizen.

you move

 

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