The Baptist Recorder - Baptist History Australia

Number 113
May 2010
The Baptist
Recorder
Next meeting:
E a st w o o d
B a p t i st
Church
Centenary
Celebrations with Rev
Steven Cooper.
When:
Thursday 5 May 2011
The Journal of the Baptist Historical Society of New South Wales
Concord Baptist Church
Centenary
The presentation on Concord
Baptist Church’s Centenary was
made to the NSW Baptist Historical Society on 3 February 2011 in
three parts: Part 1 The Foundation Years 1910-1920 by Michael
Petras; Part 2: The Years of Consolidation 1920 - 1938 by Kim
Kerr; Part 3 The Years of Revitalisation 1983 till now, by Warren
Griffin.
Where:
Faculty Lounge,
Morling College,
120 Herring Rd,
Macquarie Park
Time:
7.30-9.00 pm
PART 1
The Foundation Years of Concord Baptist Church: 1910 –
1920
IN THIS EDITION
Concord Centenary
Social Issues Committee
Book Review
Tributes—Then and Now
Society Accounts
Book Launch/ Books Available
Coming Events
From their beginnings local Australian Baptist churches develop
an ethos or a disposition that
characterises them in their later
years. It is largely determined by
those who make up the foundation membership and the quality
of the pastoral and lay leadership
that is provided in that church’s
formative years.
Concord Baptist church began in
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in New South Wales Baptist history. In 1904 Reverend A J Waldock became secretary of the
Home Mission Committee and its
Superintendent four years later.1
In September 1906 the denomination’s greatest benefactor, the
tobacco manufacturer, Hugh Dixson, became President of the
Home Mission Society and two
months later conditionally gave
the sum of one thousand pounds
for a President’s Fund to be used
for church extension.2 At the
same meeting the denomination’s
other great benefactor, the retailer, William Buckingham, announced he was buying land for
churches to be built. Over a year
later, that is, December 1907, the
Home Mission Superintendent
presented the report of an Extension Sub-Committee arising from
the annual Assembly recommending steps be taken to commence work at Strathfield near
the Arnott’s factory. Following
this, the Extension Committee
was empowered to purchase land
The Treasurer
Baptist Historical Society of NSW
31 Oakleigh Avenue, Thornleigh,
NSW 2120
Membership Fees:
Ordinary $20
Concession $15
Churches/Institutions $25
Page 2
The Baptist
Recorder
photographer so perhaps this may have been a factor in
his decision. It appears a new student, Joseph Charles
Rixon, with no previous ministerial experience took his
In January 1908 Waldock announced the land had been
4
place for the remainder of 1911.9 In November that
purchased for that same amount. Arrangements were
year the Home Mission Society resolved to ask Henry
made with Reverend Henry Clark, minister of the BurChilds to return to take charge of both Concord and
wood church, for that church to undertake the superviEastwood and so he continued throughout 1912. 10 In
sion of the new work and conduct it as a branch mission.
April 1912 Childs attempted to sever the connection
A contract was let for about 400 pounds for the building
between Concord and Burwood churches but this was
of a school-church and the foundation stone was laid on
18 August 1910 by the President of the Union, Mr George rejected by both Burwood church and the Home Mission
Society.11 In 1913 Childs’ place was taken by Claude
Griffiths.5 The building was speedily completed and the 1
Caldwell Wearne who had failed his first year exam unDecember 1910 issue of The Baptist announced a series
der the Education Committee in September 1912.12
of meetings marking the opening, commencing on 10
Then in 1914 William John Crossman followed but he
December when it was said Mr William Buckingham, who
must have become progressively unsettled in that in
was referred to as being such a good friend to the new
December 1914 he resigned from the Home Mission
cause, would unlock the door.6 The official opening took
staff indicating his intention to join the Church of Christ
place over three days: the Saturday opening, three
13
church services the next day, and a public meeting on the ministry. But he was not altogether lost to Concord as
he no doubt voluntarily returned on 13 March 1920
following Tuesday evening with various Baptist ministers
when he married Mabel Townsend from Concord church
and the local Methodist minister in attendance.
who lived in Carrington Street, the officiating minister
14
In one respect the first decade of the church’s history did being Rev. Robert Pickup. After his departure and following a conference between Burwood church and the
not augur well for the
Home Mission Society in
future. This first ten
late 1914 it was resolved to
years was characterappoint Robert Samuel
ised by frequent pasPickup who had just comtoral changes occapleted three years of study
sioned by the then
at the Victorian theological
current Home Mission
college in Melbourne.
policy of relocating
Shortly after his arrival at
young student pastors
the Sunday school anniverto different churches
sary held on 31 January,
each year. This hardly
Pickup brought back Claude
provided the opportuWearne and Robert
nity for relations to
Crossman to speak and predevelop between a
sent the prizes.15 On 18 Aulocal church and its
gust 1915, however, Pickup,
pastor. Then there
aged 27, enlisted and joined
were the disruptive
the 13th Infantry Battalion
effects of the First
First wedding at Concord Baptist—28th August, 1912
of the first AIF.16 It is unWorld War and, thirdly,
Sarah Wyman was married to Henry Arnold
clear what happened for the
the resignation of two
remainder of that year but
Concord pastors from
in
1916
his
place
was
taken
by Thomas McDougall who
the Home Mission Society. In all, eight men served the
had
entered
the
Victorian
College
in March 1913 but
church in its first decade, two of them twice, hardly concompleted
his
theological
studies
here
in Sydney as one
ducive to establishing a strong and vibrant fellowship.
of the original students of the new theological college
meeting in the Harris Street church.17 In 1917, the new
For the first three months of Concord’s life the Home
pastor was initially intended to be Donovan Mitchell, but
Mission Society appointed Henry Hubert Childs who was
Victor White arrived instead, he later to become a realso responsible for the Eastwood church that com7
nowned ABMS missionary in India.18 In 1918 the Scotmenced in the same year. Childs was followed by Rex
Hazelwood in early 1911 who, like his predecessor looked tish-born John Baillie came who later, in 1930, aged 34,
when minister of the Mortdale church died prematurely
after Eastwood. But in April that year he sought leave of
absence from the Home Mission Society that was granted from complications arising from an appendix operation.19 In 1919 the new pastor was again Joseph
and two months later he wrote to the Society requesting
Charles Rixon, now a returned soldier, who had been
to be relieved of his responsibilities from July 30 for
8
badly wounded at the Front and by necessity repatri“private reasons”. Hazelwood later became a prominent
at Concord for a sum not exceeding 125 pounds. 3
Number 113
May 2010
ated home.20 His welcome was a very emotional and
patriotic event, with returned soldiers from the church
present. As reported in The Australian Baptist there
were flags and flowers and a fine flavour of patriotism
pervading the speeches, some given by these returned
men.21 Rev Stephen Sharp, now minister at Burwood
church, presided and informed those present Pastor
Rixon bore in his body the tokens of battle and that he
was a student-pastor and for the present it was inevitable the student must take precedence over the pastor.
From the speeches delivered that evening Sharp reminded the church what these returning men, affected
by their experiences of war, would expect from their
local churches and how impatient they would be of all
that was petty and artificial in their worship. Later, in
September 1919, the Home Mission Society Superintendent, aware another former Concord pastor was returning from the Front, suggested Robert Pickup should be
appointed to Concord. This was confirmed at the October meeting and a month later Concord’s deacon, Mr
Charles Rogers informed the Home Mission Society the
church was hoping to become independent under the
charge of Rev. Robert Pickup as minister. At the Home
Mission Society’s meeting on December 16 Rev. Stephen
Sharp informed the Society Burwood church agreed with
the proposal, 25 members would form the church and
January 8 1920 was fixed as the commencement date. 22
This then is a very brief summary of the pastoral oversight of Concord in its first ten years. We don’t really
know how each man was received but it is certain in
spite of these frequent pastoral changes the church survived. It is apparent too these men were remembered
with honour and affection. A look at the First World War
Honour Roll that hangs on the church wall shows the
names of no less than seven pastors – Hazelwood,
Wearne, Crossman, Pickup, McDougall, White, and
Rixon – who enlisted, surely some sort of record.
McDougall and White did not serve overseas because
the war had ended but the five others went as
combatants. Robert Pickup received the Military Cross
and rose to be the Adjutant for the 45th Infantry Battalion. Charles Rixon was so badly wounded he was barely
able to carry out any pastoral responsibilities in the
1920s and Claude Wearne was so badly gassed when he
was with the 11th Field Ambulance he was never able to
complete his theological studies and thus never continued in the pastoral ministry. Then within the next decade two men, Henry Childs and Thomas McDougall,
somewhat disillusioned, entered the Presbyterian ministry.
.
But in looking back at this first decade there is another
story to be told. What provided a sound and stable
foundation for this infant church in its formative years,
in my view, was the calibre of its lay leadership. The
congregation was fortunate to have someone like
Page 3
Charles William Rogers (1859-1934) among its number.
Perhaps it was even more fortuitous Rogers moved to
Abbotsford Road, Homebush where he lived about the
time Concord began in 1910. Charles Rogers bore the
same name as his father and was born at Darlinghurst
in 1859. He was educated at the Congregational Church
School in Bourke Street and the Paddington Public
School. He served an apprenticeship in engineering and
upon completion joined the dyeing and cleaning business established by his father in 1858, the year before
his birth. After two or three years in the Methodist
church he joined the Burton Street Baptist Tabernacle in
1885 when Rev A J Clarke was the pastor Here he was a
deacon, the assistant superintendent of the Sunday
school for 14 years and president or vice-president of
Christian Endeavour for a similar period. He also played
cricket for Paddington and the YMCA and was active in
that Movement. His interest in cricket was such he remained vice-president of the Paddington and Western
Suburbs Cricket Clubs until the end of his life. 23
So when Rogers and his family moved to Homebush he
brought both maturity and experience in church affairs
to his new church. In May 1911 he was elected as one
of the first two deacons by the Burwood church and became the superintendent of the Sunday school – a position he held for more than 20 years. At a denominational level Rogers was also treasurer of the Young People’s Department for more than 26 years. It is evident
he was held in high esteem in that he was made President of the Baptist Union of New South Wales in 192021, the year Concord became an independent church. At
his death in January 1934 it was said his gifts to the
Concord church – the piano, the furniture, and pictures
– were manifold. Rev. Albert Butler, the then minister,
also said if there was anything at the officers’ meeting
with which he did not agree he always sank his differences and voted unanimously with his brethren, adding,
and so the church lived in peace and harmony with
never a jarring note. At the ceremony for the laying of
the foundation stone for the new church building in November 1927 it was reported in the Sydney Morning
Herald that Charles Rogers had said to those assembled
that the new building would be, so far as he was aware,
the first Baptist church to have a steeple, and he hoped
it would also be the first to have a peal of bells. 24
Charles Rogers was also one of the relatively few Australian Baptists to lose two sons during the Great War.
His sons, Private Harold Eldridge and Second Lieutenant
George Thomas died within a month of each other at
Pozieres, France in July and August 1916, the former
killed in action and the latter dying of his wounds. After
learning of Harold’s death, his parents were notified
George was missing and later informed of his death by
authorities as they attended church on a Sunday morning.25 There is something stoic about Charles Rogers in
Page 4
that on the occasion the repatriated Charles Rixon was
welcomed as pastor in early 1919, Charles Rogers,
pointing to the church’s Honour Roll, told the assembled
no sacrifice was too great to make for such a cause.
A second person who guided the church in these early
years was William Harries who in about 1890 had been
baptized in the Ashfield church. Subsequently he had
been associated with the Bathurst Street and Petersham
churches before coming to Concord in 1911, soon after
it began. He was church treasurer for 15 years and elder
for eight years. Only he and Charles Rogers have occupied this position in the church’s history.26
In March 1916 the New South Wales Baptist Theological College commenced and therefore in the annual Year
Books reports appeared of the College’s progress and
the financial support it received. Interestingly, in the
first three years of the College one of its greatest supporters was the Concord church. In its first year Concord church gave 10 pounds 16 shillings, third behind
Stanmore and Petersham churches, the two wealthiest
churches.27 It was the same in the second year
(although Concord was recorded with Burwood), and in
the third year, Concord and Burwood had moved to second place, a matter of less than eight shillings behind
Stanmore.28 Concord’s interest in the College can easily
be attributed to Charles Rogers. His liberality in many
ways was readily acknowledged at his funeral and it was
said every year College students received helpful gifts of
books from him.
When, in 1920, Concord became an independent
church its future was assured. The first membership
statistics that appeared for Concord as an independent
church for the year ending 31 July 1920 showed it already had attracted 56 members.29 It had a very capable pastor in Rev. Robert Pickup and lay leaders like
Charles Rogers. Furthermore, in its first 60 years as an
independent church there were only five ministers and
one of them, Albert Butler was to have the unique distinction of being the Union President in three states:
Tasmania, New South Wales and Queensland.
PART 2
Years of Consolidation 1919-1983
Rev Robert Pickup MC
1919 - 1923
The Church Family
The Annual Report from 1920 states that "the Church
was formed into a separate body on January 8th, 1920
by the President, Rev Black. At the close of the meeting
all members present were enrolled as Foundation Mem-
The Baptist
Recorder
bers and given the right hand of fellowship." At the end
of 1920, the Church had a membership of 60, made up
of 44 Foundation Members, with 19 new members added
and the loss of 3 members. In 1920, the average attendance at morning services was 75 and at evening services was 120. Weekly prayer meetings were also held.
In 1923, Mr Rogers and Mr Harries were appointed as
Elders to assist the Pastor in the spiritual oversight of the
Church.
Rev Pickup resigned at the end of 1923.
Outreach
A variety of organisations existed within the Church in
1920, including the Women’s Missionary and Social Circle
and the Voluntary Aid Detachment.
The Women’s Missionary and Social Circle (later renamed the Women’s Sewing Guild in 1926) worked tirelessly throughout the 1920s sewing and repairing clothes
to be sent to three mission fields: the Sydney City Mission, the Aborigines Inland Mission and the Foreign Mission Station in East Bengal, India. Each year, on average,
they made 260 new garments and repaired hundreds of
garments for these missions. Each woman also donated 6
pence each month to purchase materials. They also provided refreshment at various Church social evenings.
The Voluntary Aid Detachment was made up of the
young ladies of the Church, who spent one Saturday afternoon a month at the Prince of Wales Hospital, Randwick, entertaining wounded returned soldiers. This ministry continued monthly until 1932. The Annual Report
from 1921 states that "while many of us have almost forgotten the terrors of a few years ago and have ceased to
care for those whose lives are but a living death, as a
result of their sacrifice, these young ladies have endeavoured to carry to the men a little sunshine, sympathy and
cheer." In 1926, as a result of contributions from the
congregation, the girls were able to present a gramophone to the men in Huts Number 10 and 13. By 1927,
many soldiers had been discharged from hospital, but
there were still many remaining. It was with these men
especially that the girls sympathised and found great joy
in helping in some small way.
Church Growth
With the continual growth of the Church, in 1923, the
Pastor and the Diaconate strongly recommended that a
building site at the corner of Concord Road and Station
Street be purchased to build a larger Church with a
School Hall below the main building.
Finances
Financially the Church was doing well, with 1922 proving
to be the most successful year so far, with the total
Number 113
May 2010
amount raised from all sources amounting to £713
as against £559 in 1921, with an average of £13 14 per week.
Page 5
1931, it was agreed that the pulpit from the School
Hall be given to Hurlstone Park to assist in their
branch work at Ashbury.
In March 1924, 22 Nelson Road was purchased as a
Manse.
However, not all requests or suggestions were successful. A "Notice
of Motion" was
submitted
in
Rev Albert But1932, that a Bapler
tist work be com1924 – 1935
menced in Concord West. The
The
Church
Diaconate was of
Family
the opinion that
Rev Albert Butler
the
extension
began his miniswas unnecessary.
try in May 1924.
In 1933, a letter
The
Diaconate
was
received
recommended to
suggesting
the
the Church that
commencement
the new minister’s
of a new work at
salary be £7 per
Central Concord.
week.
The
Diaconate
discussed
the
In
1931,
Mr
matter and con(later Rev) and
Rev A Butler laying one of two foundation stones, 5 November 1927
sidered it inadMrs
Clatworthy
visable to combecame the first members to depart for the foreign
mence any branch work at present.
mission field. In 1934 Miss Edna Hale entered into
training prior to foreign mission work in Eastern
The first broadcast service was made by Rev Butler
Bengal.
on the occasion of the Anniversary, in 1933.
In 1934, a special thank you was recorded to Mr
and Mrs Mavay for the Church floral arrangements
and bunches of flowers sent to the “shut-ins”.
During 1935, Rev Butler was President of the Baptist Union. He resigned from his ministry at Concord
at the end of the year and moved to the Brisbane
City Tabernacle.
Outreach
In 1927, the social life of the Church flourished with
social evenings and picnics. A Men's Cricket Club
was formed, providing healthy recreation and a
stronger brotherhood amongst the men. The Endeavour Societies had their own tennis club and
some of the ladies also formed a tennis club, so
there were opportunities for everyone to engage in
recreation in connection with the Church.
In 1929, the Men’s Morning Meeting commenced,
meeting every Sunday at 10am. The Boy’s Social
Club was a branch of the Men’s Morning Meeting.
The 1930s saw more outreach from the Church. In
Church Growth
In 1926 it was decided to sell the land purchased in
1923, and erect a new Church building on the present site to seat 300 people, leaving space for classrooms if they were required at a later date. It was
considered that a Church of this size would meet the
needs of the district and give ample scope to gather
more people into God's Kingdom.
On November 7th 1927, the Sydney Morning Herald
reported on page 16 that "the ceremony of laying of
two foundations of memorial stones of a new Baptist
Church, which is being erected in Carrington Street,
Concord West, took place on Saturday. The Mayor of
Concord (Alderman Edwards) conveyed greetings of
the aldermen and municipality. The council, he said,
was eager to encourage anything for the benefit of
the Christian community. When the municipality was
incorporated there was only one church within its
boundaries, while the proposed building brought the
number up to thirteen. Mr C W Rogers said the new
building would also be, so far as he was aware, the
first Baptist Church to have a steeple, and he hoped
it would also be the first to have a peal of bells."
Page 6
Finances
In 1927, a special Thank-Offering raised £477 –
which Rev Butler declared was a “clear cut victory for
faith indicating the desire of the congregation to
build.”
In 1928, £1055 was given during the year for the
Building Fund, and the average weekly offering was
about £11 10s.
The total cost of the Church was £4583 6s 11d. Many
furnishings were donated by various Church groups
including the Sunday School, the Junior and YP CE
Societies and the Ladies Sewing Guild and Tennis
Club.
In 1930, the Diaconate agreed to appoint an organblower as a permanent assistant at the rate of 2/- per
week.
The Baptist
Recorder
Rev Robinson was President of the Baptist Union in 1945 1946. Mrs Robinson died suddenly in 1946.
Outreach
In 1937, Concord Baptist Church formed a Branch of the
Sunday School at Strathfield and in 1938 it was reported
that "the Branch Church at Strathfield is one year old and
good progress has been made in that centre, with 23 enrolled in the Sunday School and evening services being
held initially in the Strathfield Council Chambers and then
in the Strathfield Town Hall Annexe." One consequence of
this, and the opening of another Baptist cause in the
neighbourhood, was reduced attendances at Concord
which was "most discouraging". Despite steady progress
being made in 1938 and 1939, the Strathfield Branch
Church had a difficult year in 1940 and faced the possibility
This was the era of the Depression and in 1930 the
Deacons decided to provide relief to those in the congregation: "by taking a retiring offering at both services on 1st Sunday of each month to augment the
Communion (Poor) Fund; for the Church to pay 25%
of a man’s wage when possible; and renovating the
Primary Sunday School rooms using our men at rate
of 2/- per hour". In 1933, £213 was received at the
Anniversary Service to reduce the debt on the building - an excellent response in difficult financial times.
By 1934, many Church folk were "using the Duplex
Envelopes. Since Mr Mavay undertook the wider distribution of them, donations to Missions and Union
Funds have greatly increased and have helped considerably toward the larger responses to the Yearly
Appeals".
Rev Frank Robinson
1936 – 1958
The Church Family
Sunday School Teachers 1946 (L to R)
Beryl King, Bernice Hood, Miss Thompson (Superintendent),
Joy Yarrow, Joyce Cossar
of closing. However, the Home Mission Society took over
the work.
Open Air work began again, an Evening Praise Service preceded the Evening Service and a Girls’ Physical Culture and
Boys’ Gymnasium Class began in 1941.
Rev Frank Robinson began his ministry in 1936. In
1939, he purchased a car, with financial assistance
from the Church, to help him in his extensive outdoor
ministry.
The Young People were catered for with a variety of activities: the Soccer Club (1946), the Church Cricket Club and
Football Club (1947) and a Friday night Social Club (1949).
The Cricket Club placed 1st in the “C” Grade division of the
Western Suburb’s District Church’s Cricket Union in 1947.
This was a period of growth when the membership
increased from 151 (1930) to 216 (1939).
From 1941 - 1948 there were one or two radio broadcasts
each year. In total, ten were made by 2CH and two by
2BL. After each broadcast many letters were received by
the Church from people in distant places "who appreciate
hearing the Gospel in this way".
The 1942 drought made "flowers well nigh unprocurable". United Intercessory Services were held with
other Churches in the district.
The Impact of World War II
The Church did not escape the impact of WWII. The 1941
Number 113
May 2010
Annual Report 1941 stated that "the war between the
British Empire and the Berlin - Rome Axis continues to
rage with increasing fury, churches by the score have
been razed to the ground in Europe, yet we may still
meet to worship undisturbed by falling bombs and
bursting shells".
Although most Church organisations continued to function during the war, some organisations, especially the
Sunday School and CE Societies, felt the absence of
menfolk due to Military Service. The Men's Morning
Meeting was discontinued for the duration of the war
and it was reported that military training interfered with
the balance of parts in the Choir. Lights were fitted with
shades to comply with brown out regulations. Attention
was given to covering all glass within 9 feet of the road.
In 1942, the YP CE Society knitted for the Forces while
someone read something of a spiritual nature.
In 1943 there were visiting preachers, “some from
among the men of our Allies in this Great War”. One
female and sixteen male Church members were in fighting services and several non-members were also involved.
The Annual Report for 1945 states that "several more of
our boys have gone into the “Forces” and one has already returned. One, unfortunately, is reported missing
in air operations." The Church records for 1946 note
that Mr Russell Pontifex, of the RAAF, had been killed in
action.
Page 7
Funds. The Duplex Envelopes were largely responsible for such amounts being forwarded.
In 1947 the Church was painted inside and out at a
cost of £187/15/-. "We wish to thank the member
who donated the cementing around the door of the
Church and along the front of the Church in Carrington Street". Radiators were donated "so that the comfort of Worshippers has been considered".
In 1948, £6 was sent for Food for Britain. In 1949,
£8/8/- was also sent to help displaced persons in
Europe.
The valuation of the Church was £6,300 and the
Manse, £1,050 in 1948.
Rev John Curtis
1959 – 1967
The Church Family
Rev John Curtis began his ministry in 1959.
Harold and Muriel Smith and family (Ruth, David and
Susan) arrived from England in the 1960s.
Outreach
An All-Age Sunday School began at the instigation of
Rev Curtis.
The 1946 Annual Report begins with the following statement. "Some mighty happenings have come to pass
during the year. Germany and her European Allies have
been defeated and the power of Nippon has been broken. It is to the praise of God that this is so and let us
be careful to give Him that praise which He is due". New
Bibles were presented to the Returned Service Personnel at a very happy Return Home Social.
The World War II Honour Board was unveiled on 8th
August 1947, by the father of one and the wife of another of our men who gave their lives for their country
during the War.
The 1950s was a period of consolidation for the Church
under the ministry of Rev Robinson. He was awarded an
OBE by Her Majesty, Queen Elizabeth II, for services to
the community. He retired from pastoral ministry in
1958 after 22½ years of faithful service at Concord.
Finances
In 1938, the Church was amongst the largest contributor to the Home and Foreign Missions and College
Rev John Curtis and friends 1966
One room of the Religious Education Centre was used
by the Baptist Homes Trust for three months in 1960.
In the 1960s, a promotional brochure "Our Church:
the Centre of Evangelism and Fellowship - Bringing
Christ to Concord" was produced.
Finances
Page 8
The Baptist
Recorder
The property at 84 Concord Road was bought for
£5000 in 1959 and used in the Religious Education
programme. It was sold in the late 1960s to finance
the building of Palapa. Two blocks of units now stand
on this site.
Roy and Daisy Mavay and Rob Phelps. Prior to this,
Daisy Mavay's outstanding service as Catering Convenor was recognised in the 1980 Annual Report, when
she resigned from the position she had held since
1966.
In 1960, the annual budget was set at £4160.
A special thank you was also given to Harold and
Muriel Smith for their visitations to those who were ill
or "shut-in", as they contributed in no small way to
the stability of the Church’s on-going life. This ministry was especially welcome during the periods in the
1980s when we were served by Interim Pastors.
Many of the congregation were recipients of Muriel’s
delicious shortbread.
In 1963 the old Manse at 22 Nelson Road, Concord
was sold to Keith and Dorothy Williams for £5450 and
the new Manse at 5 Carrington Street was purchased
for the sum of £6200.
Rev David Baker
1968 - 1983
The Church Family
In 1968, Rev David Baker accepted the call to Concord. He and his wife, Mary, along with their two children John and Ruth, emigrated from Cheshire, in the
UK.
Rev Baker announced the termination of his ministry
at the end of 1983. During this decade, Rev Kevin
Stanbury acted as Interim Pastor on a number of occasions. The Church was also well served by other
visiting preachers, including the Reverends D W Kerr,
A H Orr, I B Thornton and Pastor D Warner.
In the 1970’s, full-time overseas missionaries included
Beverley (nee Warburton) and Philippe Klopfenstein
(Sudan United Mission, Chad), Dudley and Marjorie
Deasey (APCM, New Guinea), Harold and Muriel
Smith (ABMS, Wewak Children’s Hostel, New Guinea).
Mr and Mrs Wes Caddy worked with the Aborigines
Inland Mission.
1970 was celebrated as the Golden Jubilee. It was 50
years from the time the Church first opened its doors.
In reality, though, it was actually the Diamond Jubilee, as it was 60 years earlier that Baptist worship
began in Concord.
A brochure, celebrating the Golden Jubilee was written by Michael Petras, then a young Deacon, based
on information compiled by Roy Mavay 10 years earlier.
The 1972 Annual Report observed that "the continuing movement of population away from Municipalities
like ours is reflected in the transfer of 13 members to
other Baptist Churches".
In 1974, Mrs Baker inducted into the Presidency of
the NSW Baptist Ministers’ Wives Fellowship.
The uniting with Concord West Baptist Church in July,
1974 to form one Baptist Church in Concord, was a
memorable occasion in the life of the Church. Rev
Kevin Stanbury was the minister at Concord West at
the time.
In 1982, the Church lost, by transfer, three members
who had, between them, a membership of 150 years:
Rev Dr George Beasley-Murray and Rev David Baker at
Concords Golden Jubilee
Outreach
In the 1970’s, the Young People’s monthly Coffee
House “Amicus”, in conjunction with Concord West
Baptist Church, was a combined outreach program.
The 100th Company of the Girls' Brigade continued to
flourish under the leadership of Mrs Mavis Pogmore
and her officers and the Boys' Brigade began under
the leadership of Mrs Pam Mewett.
The Church Soccer Club recommenced with two
teams and a cricket team was proposed for the next
Number 113
May 2010
Page 9
season.
over the next two and a half decades.
In the 1980’s, the All-Age Sunday School, Girls' and Boys'
Brigades, YP and YA groups, the Men’s Fellowship, Ladies
Morning and Evening Fellowships and School Scripture
continued, with the Ladies Evening Fellowship continuing
to be one of the largest movements. There were also Vacation Bible Schools. The Church netball team were Premiers in the 1982 winter season.
Firstly the next full time pastor did not arrive until 1986
some three years after Mr. Baker’s ministry ended. Although the church was ably led by interim Pastors it
was not quite the same as having a full time Pastor.
When the Rev Norm Chambers arrived in 1986 the
church was already in decline numerically. Norm set
about in his energetic way to rectify this and worked
tirelessly for three years until his untimely death on the
31st May1989. A church that had a history of long pastorates suddenly for the first time since 1920 faced the
situation of a Pastor only staying for a short period of
time.
All generations were well represented and well catered
for, from the "Golden Oldies" to the "Young Marrieds".
Crèche experienced a "baby boom" with up to 17 babies
and toddlers being cared for each week.
Opening of Palapa
The brochure for the opening of Palapa states: The name
Palapa was suggested, at the Church's invitation, by Rev
Laurie Reece of Alice Springs. It comes from the Wailbri
language which is spoken on the three Baptist centres in
the Northern Territory. It means "gathering" and therefore conveys the ideas of togetherness and encounter
which are integral to the Church's life and mission.
The existing Church Hall (erected in 1910) had served the
Church well for almost 60 years, but was in a deteriorated state. The present two-storey scheme was begun in
the autumn of 1970.
The contract amount was approximately $50,500. The
time of construction was approximately seven months.
Finances
The budget was over-subscribed in 1974 and generous
donations were made to World Baptist Relief, Flood Relief, Legion of Donors and other causes. A new Church
bus purchased for use by Sunday School. The drivers
were Mr Robin Shipton and David Latimer.
In the late 1970s, the Concord West Manse was sold for
$39,900 and the money was "to be used to bring the Carrington Street Manse up to a reasonable standard". The
Concord West Church sold for $26,758.02.
Although this is outside my timeframe, mention must be
made of one project in 1985 which was to obtain a complete photographic record of the entire congregation.
Miss Jackie Napier undertook this. This was an important
aspect in the production of the Centenary Book.
PART 3
1983 til now
With the leaving of David Baker in 1983 several significant events took place both internally and demographically that were to have a significant affect on the church
Although several young families joined the church in the
early 1980’s some of whom are still active in the life of
the church, the greater number of younger married
couples were, by the mid to late eighties, moving away
from the district as the cost of housing in the Concord
area started to skyrocket. This together with a significant number of deaths of many of the long standing
members put added strain on the numbers of people
attending the church. Many who know Concord church
will be familiar with names such as the Tinsley’s,
Mavays (Senior), Lil MacDonald, Adamson’s and many
others. Also at the same time a significant number of
senior people moved out of the area some into retirement villages. It is possible that some of these did so to
realize the capital appreciation of their Concord properties. As a result of this demographic change particularly
amongst the younger families the numbers in the Sunday School began to decline and consequently so did
the youth activities.
Another factor during this time was that church life itself was experiencing rapid transition. Technological
change, together with newer worship and music styles
were increasingly putting strain and tension on many
churches, although Concord came through this time
relatively unscathed. No splits occurred which was a
credit to those in leadership at the time. It must be admitted that the church was relatively conservative in its
format. The church has had a wonderful history of musically talented people such as Shirley Holman, Barry
Donnelly and Doug Mavay and many others. These people were still active in the church in the 1980’s and the
organ and piano were still the primary instruments used
in church services. After all Concord had a good reputation as being a fine singing church so at this stage there
was no need to change the worship style.
Rev John Molhoek began his ministry in 1990. An energetic man with a real heart for the community, John set
about making significant relationships with those in the
Concord area. His was a real evangelist and a number
of people came to faith in Christ. John worked tirelessly
Page 10
but still there was no significant growth in the church.
Secularization was taking a stronger and stronger
hold in our society and John helped us to change
from an inward to an outward focus. John accepted a
call to Pambula Baptist in 1995. In 1996 Rev Roger
Mawhinney recently returned from service with Global
Interaction in PNG, commenced his ministry at Concord. Again outreach was high on the agenda and
very successful nights entitled Cappuccino & Chat
commenced. Roger was a capable administrator and
a good Bible teacher and many of the systems he put
in place are still working effectively in the church today Roger concluded his ministry at the end of 2001.
However around this time saw one of the greatest
demographic changes that Concord had experienced
took place. The industrial land around the suburb particularly near the Parramatta River was being acquired by developers and literally thousands and
thousands of townhouses and apartments were
springing up all over Concord, Rhodes & Cabarita areas.
Taking note of this the Baptist Union decided to do a
church plant in this area and appointed Rev Steve
Bartlett to oversee this task. The Union worked very
closely with Concord in the establishment of Bayside
Community Church. Roger and the deacons of Concord fully approved the establishment of this new
venture. Office space and other facilities were given,
to help Bayside church in those early days.
The 80 & 90’s had seen three good men come and
go. All three had worked hard yet because of the rapidly changing scene in society and the demographic
change in the area it was becoming increasingly difficult to sustain financially a full time pastor. It is interesting to note that after a very long period with pastors staying for a considerable length of time the
eighties and nineties saw three relatively short pastorates.
The late 1990’s also saw another housing spike and
this was particularly noticeable in Concord as all these
new and modern dwellings were pushing the price of
housing out of reach of most young people who had
grown up in the area.
From 2003 Rev Warren Griffin commenced his ministry. From 2004 negotiations with Bayside Community
Church were taking place with the view to possible
merger. Bayside had grown significantly particularly in
the area of young families. Concord had very few
young families. We had the plant and the assets in
buildings and they had the demographic we needed.
After protracted negotiations it was mutually and amicably decided that this proposed merger was not of
God.
The Baptist
Recorder
The year 2007 became the turning point for the
church. One whole year was spent working through
Core Values, Mission & Vision Statements, yet I believe more importantly we commenced a prayer
meeting where we just waited on God and asked him
to renew and revive us as a church. This prayer
meeting is still operating today.
We did nothing differently but people just commenced coming to the church. Within a year or two
the congregation had doubled and there was a new
sense of excitement and optimism. Because of the
continued growth we were able to start employing
more staff. Firstly Greg Prosper and then Jonathon
Smith became Associate Pastors. Jonathon is now
employed 4 days per week and as from this year a
third staff worker has been employed. Alice Baxter a
graduate of Wesley Institute is now heading up our
Youth and Music programme. Today the church continues to grow and we are blessed with a significant
group of younger families and young adults.
Last year marked the 100th Anniversary of the founding of the church. The weekend of the 7&8th August
was a wonderful celebration of 100 years of ministry
at the Carrington St site. A celebration lunch was held
at the Concord Function Centre where 200 people
both past and Present Concordians had a wonderful
time of catching up with old friends that many had
not seen for years. A good number of emails and
cards were received after this weekend but let me
just quote from one of them
“ WOW what a wonderful weekend. I thought it
would be good, but it was just so terrific that it
was almost unbelievable, overwhelming. I don’t
believe I have been so deeply affected by any
function I’ve attended. I was a teenager at Concord from 1955 to 1961. I attended the church
from 1945 till 1969 when I married. The highlight
for me was the people; I felt at one and wholeheartedly accepted by everyone I spoke to”.
I have been associated with Concord since 1983 but
did not become the Pastor until 2003. I would like to
give some of my reflections about the strengths of
the church during the last 25 years or so
A Strong Sense of Community
Over this time there has been a strong sense of family and Pastoral care. People genuinely look out for
each other. Many people who are new to the church
comment on this.
Strong Musically
The transition from traditional to a more contemporary style of music and worship has been handled
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May 2010
well by the congregation. The Lord had blessed us
with many fine musicians over this period. The church
has had a long history of strong singing and today
there is a lovely group of worship leaders and musicians who help lead us in worship during our morning
service.
Desire for those outside of Christ
Keeping Jesus central has always been a part of the
Concord Community. This has resulted in outreach
ministries to the community that seek to serve the
Concord area in constructive and helpful ways, such
as mentoring programmes in the local primary school
and parenting courses for the community. Together
with these initiatives there are more specific evangelistic endeavours such as Alpha that are regularly offered.
Unified and Spiritually sensitive Diaconate
Even before I became the Pastor I had spent many
years on the diaconate, while from time to time there
were understandable differences the whole thrust of
the meetings have been for the spiritual wellbeing
and growth in maturity of the church.
So as I reflect on the 100 years of Concord Baptist
Church it is quite clear to me that a wonderful and
firm spiritual foundation was set in the early days and
has been built upon over the ensuring decades. We
thank God for the healthy state of the church today
and continue to trust him for all that is before us.
Endnotes to Part 1
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
See Michael Petras, Extension or Extinction: Baptist Growth
in New South Wales 1900-1939, Baptist Historical Society,
Eastwood, pp. 44-48
Home Mission Society (hereafter HMS) Minute Book, September 27, 1906, p.78; HMS November 6, 1906, p. 87
HMS Minute Book, December 3, 1907, pp. 140-141
HMS Minute Book, January 7, 1908, p. 144
Baptist Union of NSW, Year Book1910 -11, p. 49
6. The Baptist, December 1, 1910, p.4
HMS Minute Book, October 11, 1910, p. 48
Ibid., January 17, 1911, p. 59; April 18, 1911, p. 67; June
20, 1911, p. 71; July 18, 1911, p. 75
Ibid., August 22, 1911, p. 79
Ibid., November 21, 1911, p. 90; January 22, 1912, p. 95
Ibid., April 23, 1912, p. 106, May 28, 1912, p. 109
Register of Education Committee of BUNSW, 1902-1927, p.
84; BUNSW, Year Book, 1913-14, p. 6
HMS Minute Book, January 27, 1914, p. 167; December 15,
1914, p. 195
The Sydney Morning Herald (hereafter SMH), May 4, 1920,
p. 6
The Australian Baptist (hereafter AB), February 16, 1915,
p. 12
Michael Petras, Australian Baptists and World War 1, BHS
of NSW, Macquarie Park, 2009, p.107
HMS Minute Book, November 23, 1915, p. 220
Ibid., September 12, 1916, p. 246; October 17, 1916, p.
248; February 13, 1917, p. 253
Ibid., November 19, 1918, p. 22; AB, March 3, 1930, p. 4
Ibid., March 18, 1919, p. 26
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21.
22.
23.
24.
25.
26.
27.
28.
29.
AB, March 25, 1919, p. 3
HMS Minute Book, September 16, 1919, p. 47; October 7,
1919, p. 51; November 18, 1919, p. 53; December 16,
1919, p. 59; Burwood Baptist Church Minute Book, December 3, 1919, p. 61
SMH, January 22, 1934, p.6
Ibid,. 7 November, 1927
M Petras, op. cit. p. 34
AB, August 12 1930, p. 3
BUNSW, Year Book, 1916-17, p.87
Ibid., 1917-18, p. 92; 1918-19, p. 70
Ibid., 1920-21, p. 118
Copies of Concord Baptist Church - Celebrating a
Centenary of Service can be purchased by contacting
Concord Baptist Church Office.
Page 12
A short history of
the Social Issues Committee
An address to the Baptist Historical Society of NSW by
Rod Benson, 4 November 2010
1. Introduction
The year 1968, the year of my birth, was a memorable
year: riots in Paris, the end of the Tet offensive, Martin
Luther King Jr is assassinated, Nauru declares independence from Australia, Pope Paul VI condemns birth control,
Boeing rolls out its new 747 aircraft, Australia wins five
gold medals at the Mexico City Olympics, Mao Zedong
advocates the re-education of young urban Chinese, Robert
Askin is in his third year as the first Liberal Premier of
NSW, the Baptist Union of NSW celebrates its centenary,
and the Social Issues Committee (SIC) – then known as the
Public Affairs Committee – is born.
What is a ―social issue‖? In 2008 the SIC settled on the
following definition:
A social issue refers to a problem or development with important practical implications for
people on a local, national or global scale.
Social issues are often shaped by scientific
advance, social change and/or government
policy; they attract media coverage, generate
sharply differing perspectives, and are poorly
addressed in sermons and other church activities.1
There had been earlier denominational initiatives in public
affairs and social issues. In 1904 Assembly appointed Rev
Ebenezer Price and Mr A.E. Dykes to represent the denomination on a Committee of Public Morals.2 The 1914
Assembly created a Standing Committee on Public Morals
comprising Revs C.J. Tinsley, William Lamb, and CleughBlack (convenor), and Messrs William White and George
Ardill, but enthusiasm seems to have waned.
The 1927 Assembly created a Social Questions Committee
whose purpose was ―to take steps to counteract or suppress
the numerous social evils which menace the highest welfare of the Community ... and generally to promote the
well-being of the Community.‖3 This too languished.
In 1937 the Executive Committee appointed a subcommittee to prepare draft motions on social issues for
presentation to Assembly. In 1938 the EC established a
Social Questions Committee and appointed four members,
but in the immediate postwar years the SQC again lost its
way.
In 1988, Mr Fred Church observed that
Prior to the War and for a few years thereafter
Baptist Union Assemblies discussed matters of
social and public concern. As the Baptist Unions developed full-time staff the tendency to
The Baptist
Recorder
not raise controversial matters appeared and
now are seldom debated. I fear at times they
are deliberately diverted from Assembly agendas.4
This situation was increasingly untenable. The 1966 Assembly requested that the EC establish a Commission on
Church-State Relations and report to the 1969 Assembly.
The Commission‘s Charter was ―to consider all aspects of
Church and State relationships as they affect Baptists,‖ and
its final report was presented to the Centenary Assembly in
1968.5 The report sought to define ―first principles‖ governing church-state relations, but the sole recommendation
was ―That a Public Affairs Committee be appointed by the
Executive Committee.‖
Evidently strong political undercurrents were present. In
the Commission‘s view, individuals had a duty of obedience to the state and should use their influence for the good
of others, but ―the institutional church‖ should not
―formulate specific pronouncements about political or economic problems.‖
This was unacceptable to the 1968 Assembly, and Rev Ken
Manley proposed a clarifying amendment that the church
was indeed ―entitled to make specific pronouncements on
moral and religious issues even though political and economic issues be involved.‖6 The amended motion,
―strongly carried,‖ represented the opposite of what the
Commission had recommended.7
The purpose of the proposed committee was ―to collect and
present to our people information on social questions referred to it by Executive‖; it was not envisaged that it
should become ―a group making public statements on behalf of the denomination.‖ 8 Assembly adopted the recommendation and the Executive Committee established the
Public Affairs Committee (PAC) whose terms of reference
were:
to prepare draft statements on public
affairs for submission to the Executive
Committee for that Committee‘s consideration;
to prepare material on social and public affairs for dissemination among the
Denomination.9
The Rev Neville Andersen, Mr Fred Church, Mr
Merv Cooper, Mr R. Dodd, Rev Ian Emmett and Mr
W.H. Jones were appointed members.
2. Organisation
The history of the Public Affairs Committee (and, from
1986, the Social Issues Committee) may be divided into
four parts. The formative period, from 1969 to 1983, set
the general standard and ethos, and saw four chairmen lead
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May 2010
the committee: Mr Merv Cooper (1969-72), Rev Dr Ken
Manley (1973-77), Rev Ron Ham (1978-80), and Mr Phil
Dart (1981-83).
The second period, from 1984 to 1997, saw the long and
productive chairmanship of Mrs Joy Connor (wife of Rev
John Connor), with a break in 1996 when Mr Allan Smith
chaired.
The third period, from 1998 to 2003, saw three chairpersons, Professor Barry Marx (1998), Rev Dr David Jones
(1999 and 2000), and Rev Belinda Groves (2001 – December 2003).
The fourth period, from 2004 to the present, involved the
parallel operation of the SIC and the Centre for Christian
Ethics, an arrangement which, although born in adversity,
has proved amenable.10 Chairpersons during this period
were Rev Guy Johnston (January 2004 – March 2005), Rev
Scott Higgins (April 2006 – July 2007), Mr Ron Syme
(October 2007 – November 2009), and Mrs Kristine Morrison (from November 2009).
Meetings
The newly established committee held its first recorded
meeting on 2 July 1969, and identified the following issues
for possible future consideration: censorship, Sunday observance, war, right of protest, gambling, homosexuality,
abortion, liquor, divorce, ―White Australia,‖ drugs, and
race relations. Also noted for deliberation was ―The Christian‘s and the Church‘s responsibility in social problems.‖ 11
The committee agreed that it would publish occasional
papers on social issues, the first of these to be on censorship. The first annual report, to the 1970 Annual Assembly, notes that the committee had conferred with similar
groups in Australia and overseas, examined relevant literature, written to the NSW Chief Secretary opposing proposals to stage the play, Oh Calcutta (an avant-garde theatrical
revue subsequently prohibited in NSW), and begun work
on a denominational statement in response to what was
described as ―the rapid expansion of obscenity and pornography‖ in Australia.12 It was off to a modest start.
Chairpersons
Those who chaired the PAC and SIC have had a wide variety of backgrounds, interests and perspectives on political,
social and cultural issues. What they all share in common,
apart from their Baptist affiliation, is that none of them
have died.
The first chairman was Mr Merv Cooper (1969-72), a solicitor and a member of the Hornsby Baptist Church.
Rev Dr Ken Manley (1973-77) was Lecturer in Church
History at the NSW Baptist College and a member of the
Epping Baptist Church.
Rev Ron Ham (1978-80) was Lecturer in Theology and
Homiletics at the NSW Baptist College and Minister at
Central Baptist Church.
Mr Philip Dart (1981-83) was a marriage and family counsellor with Family Life Movement of Australia, and a
Page 13
member of the Frenchs Forest Baptist Church.
Mrs Joy Connor (1984-95, 1997) was a member of
Petersham Baptist Church where her husband Rev
John Connor was minister from 1977-1989. She
worked as a casual teacher and in various positions
with the NSW Department of Education.
Mr Allan Smith (1996) was a member of Westview Baptist
Church (Doonside) and worked for Australian Baptist
World Aid.
Prof Barry Marx (1998) taught International Business studies at UTS Sydney and was a member of Narraweena Baptist Church.
Rev Dr David Jones (1999-2000) was Senior Pastor of
Northside Baptist Church (Crows Nest) and now heads
Baptist Rural Support Services based at Braidwood in
southern NSW.
Rev Belinda Groves (2001-03) was Student Associate at
Northside Baptist Church during the time she served as
chairperson.
Rev Guy Johnston (2004-05) was Pastor of KingsgroveBeverly Hills Baptist Church, and resigned to take up a
pastoral position in Launceston, Tasmania.
Rev Scott Higgins (2006-07) was a member (formerly pastor) of Edgeworth Community Church (NSW Central
Coast) and worked for Baptist World Aid Australia.
Mr Ron Syme (2008-09), who worked in the insurance
industry, is a longtime member of Wentworthville Baptist
Church and stayed on to chair the committee for two years
following his year as President of the Union in 2007-08.
Mrs Kristine Morrison (2010-present) is a member of Ashfield Baptist Church where her husband John is pastor, and
manages the antenatal ward at the Royal Prince Alfred
Hospital in Sydney.
Structure and functions
The Public Affairs Committee and its successor, the Social
Issues Committee, have always been a functional committee of the Executive Committee empowered by By-Law
6.C.2 ―to prepare statements on public affairs for submission to the Executive Committee and material on social and
public affairs for dissemination among the churches,‖ and
consisting of the President of the Union and not less than
six elected members,13 who are almost never drawn from
the Executive Committee.
A perennial dilemma is whether to draft public statements
and engage in political lobbying on behalf of the denomination, often at short notice, in the absence of specific resolutions of Assembly. A proactive approach risks alienating
those at odds with a public statement, while a timid approach stifles an informed Baptist voice and ceding authority to others.
Baptists in the 1960s and 1970s were less diverse and less
experienced at socio-political engagement than they are
today. A 1970 survey of 84 NSW Baptist ministers on
social change conducted by Barry Marx found that ―most
ministers were of the opinion that the Church as the Church
Page 14
should stay out of politics and leave this area to the individual.‖14 A similar survey today might well return the opposite result. Yet many attempts have been made to resolve
the dilemma. In his ―President‘s review‖ in 1973, Mr Max
Hamer recommended a muscular approach:
For too long we Baptists have been reluctant to
express a viewpoint on public affairs, largely
on the ground that such subjects were divisive
and we should not do anything to ‗rock the
boat.‘ I believe that era is passing and while it
is not possible to give a directive to our
churches we can at least let them know that the
leadership of the Baptist Union has a viewpoint and will express it in no unmistakable
way when the welfare of the State demands
statements of where we stand.15
The March 1975 PAC meeting discussed the question of
the committee‘s freedom to make public statements without first having the statement vetted and approved by the
Executive Committee.16 In April the committee formally
recommended amending the second of its objectives to
read: ―in its own right to prepare material on social and
public affairs for dissemination among the denomination
for discussion.‖ 17
In 1980, the PAC expressed concern that it was not
equipped to address the range of current issues, and resolved that its work be expanded to include ad hoc research
commissions.18 This was difficult to achieve in a community where the most competent and the most convinced of
the need for Baptist social action were already fully committed. Yet the committee had drawn on external expert
opinion from time to time, and would do so increasingly in
the 1980s and 1990s as its workload increased and its profile grew.
There were often clinical, sociological and philosophical
matters to consider as well as biblical teaching, theological
perspectives and respect for Baptist tradition; and there was
the constant problem of adequate scanning and analysis of
media and other reports.
There was also pressure from well-meaning individuals and
lobby groups who targeted denominational leaders, who in
turn pressured PAC and the churches to take particular actions on public policy matters. The most powerful of these
lobby groups was the Festival of Light, based on the British
group led by Mary Whitehouse, established in Australia in
1973.19 As early as 1974 PAC expressed dismay that the
lobby group was being incorrectly portrayed by media as
―the voice of the Churches‖ when according to PAC it represented only a fraction of opinion within even the evangelical churches.20 This would continue.
Another even more effective Christian lobby group, the
Australian Christian Lobby, would emerge in 1995. To
their credit, such organisations were well organised and
sharply focused on policy reform, but they were arguably
politically partisan and not accountable to Baptist churches.
The Baptist
Recorder
Indeed they sought to set the political agenda of evangelical churches and emphasised matters relating to personal
sexual morality at the expense of broader political, social
and economic concerns.
Proposals to restructure the committee
In 1984, as part of a widespread denominational restructure, PAC suggested that responsibility for its activities be
taken from the EC and assigned to the General Council, as
was proposed for the Planning Committee. In a letter to
Mawhinney in July 1984, PAC Secretary Rev Don Crawford proposed the following objectives for a renewed Public Affairs Committee:
(a) To be responsible to develop a comprehensive
and accessible media resource
(b) To enlist resource persons with specialist expertise, willing to advise [the President ―and other
persons‖] on specific issues at short notice
(c) To provide an educative role in matters of social justice and public concern and encourage increasing thought and debate in these matters
(d) To develop consultation with other denominations and Christian organisations with similar
goals.21
The EC rejected the proposal.22
Twenty-three years later, the SIC again reviewed its activities and recommended the creation of a new multi-agency
―Justice, Mercy and Peace Taskforce,‖ convened by the
MSD Council, which would work on discrete projects to
fulfill the requirements of the By-Laws that governed the
SIC, operating on an ad hoc, project-oriented basis with a
steering group and other members. There was no interest
from other parties, and the SIC scrapped the proposal in
November 2009.23
The demand for an effective media strategy
For many years NSW Baptists have struggled to resolve the
problem of effective media representation with respect to
public issues. In 1983 the Baptist Union of Victoria appointed a media spokesperson, and the Baptist Union of
South Australia was exploring a similar appointment. On
advising EC of these developments, the PAC received the
following advice from Secretary of the Union Neil
Mawhinney:
The procedure for statements, at present, is that
they are firstly made by the Assembly, secondly by the Executive Committee and thirdly,
by the President of the Union. All of these
sections of our Union have the capacity to
draw upon expert advice as is appropriate and
also to delegate the responsibility of making
statement [sic] on particular issues from time
to time.24
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May 2010
The matter was raised again in 2002 when Rev Chris Leech
tabled a flow chart and a document explaining the
―authorization procedure‖ between the SIC and EC. 25
These principles for making public statements apply today.
The crisis in 2003
There was one other major restructure, this time imposed
by the EC. On 20 May 2003 Rev Paul Falconer advised
that he intended to resign as SIC Consultant. He subsequently tendered his resignation to the Secretary of the Union, Mr Alan Soden, and the EC advertised for a replacement with a closing date of 31 July. However, at a meeting
on 12 August the EC resolved ―not to immediately consider
candidates to fill this position, in order to permit other options raised at the meeting to be explored.‖26
What had happened was this. On 17 July 2003 the National Assembly of the Uniting Church passed ―Resolution
84‖ allowing UCA Presbyteries to ordain persons who
were living in homosexual relationships. On hearing this
reported in the news, someone searched online for NSW
Baptist statements relating to sexuality and ministry, and
came across a 1995 research paper written by Rev Scott
Higgins on the SIC website, titled ―What Christians say
about sex: An overview of interpretations.‖ The paper concludes (p. 74) by stating three different conclusions which
biblical scholars have made on the subject, namely:
(a) The bible condemns all forms of homosexual
behaviour as a violation of the created order…
(b) The bible condemns all forms of homosexual
behaviour but on grounds that are no longer applicable to Christians.
(c) The bible condemns only some forms of homosexual behaviour. Committed, monogamous,
permanent and mutual homosexual partnerships
between homosexually oriented adults are not
discussed in Scripture and may be a legitimate
expression of God‘s will today.27
The paper clearly indicated that it was not a Baptist policy
document, but it is easy to see how the summary text could
be misconstrued as supporting the UCA‘s Resolution 84.
The anonymous reader contacted a member of EC who
arranged for the matter to be placed on the agenda of the 12
August meeting.
That meeting also resolved to quarantine the website and to
strip the SIC of its annual funding and offer it to Morling
College to establish a ―Chair of Ethics,‖ which had been a
part of the College‘s vision for some years.28
The SIC felt betrayed by a lack of consultation and apparent heavy-handedness, and asked the EC to re-examine its
decisions and clarify its thinking on the matter.29 The EC
agreed to appoint SIC chairperson Rev Belinda Groves as
Interim SIC Consultant until 30 January 2004, which she
subsequently turned down.30
The Leadership team discussed SIC matters on 10 September. The SIC met again on 15 October in the hall of Mor-
Page 15
ling College chapel with NSW Baptist President Mr Dick
McLellan and President-Elect Rev Barrie Kidson present.
There was tension in the air. The SIC indicated its refusal
to remove the Higgins paper from the website, but made
the disclaimer more prominent, and did the same for all the
background papers currently on its website.
The committee was informed that the College would move
to appoint a full-time Chair of Ethics, and that the SIC
would remain a functional committee of the EC.31
Early in the new year, the College advertised the new position of Director of the Centre for Christian Ethics. I was
the successful applicant and commenced on 1 March 2004.
In April, Rev Dr Jim Kime, Ms Carlyn Chen, Rev Robyn
Richardson resigned from the committee. Rev Belinda
Groves, who had stepped down as SIC chairperson in December 2003, formally resigned from the committee in a
letter to the EC on 4 May, noting:
Sadly the actions of the Executive over the last
twelve months have made belonging to the
Social Issues Committee an increasingly
thankless task. I felt incredibly disheartened
about association with an organisation that
does not appear to share my conviction that
justice is the guts of the gospel and that freedom of faith and thought is part of Baptist
identity.32
Seven years have now passed since these events, and we
can now look back and draw some observations on their
outcome for the denomination.
Negatively, the disaffection and resignation of several
hard-working core members of the SIC was immediately
felt and is still apparent. An unknown number of other
NSW Baptists were also disaffected. The SIC lost direct
control of the Consultant and his/her priorities, and had no
involvement in either the appointment of the College ethicist or his agenda.
For my part, while I remained a member of the SIC, I have
been responsible to the College Principal for my day-to-day
work. I have also tended to respond directly to issues as
they arise. Also, the semantic shift from ―social issues‖ to
―ethics‖ signified a shift away from the grass-roots social
responsibility for which the SIC was well known toward a
more academic and elitist approach to issues.
Also significant is the fact that from 2004-2006 the ethics
position was half-time, with the remainder filled by university chaplaincy, interim ministry and parachurch consultancy. Finally, it is apparent that fewer social issues are
raised or debated at denominational gatherings, and the
shift in financial and human resources away from the SIC
to the College has been a contributing factor to this trend,
along with changes in denominational culture and other
factors.
Page 16
Positively, the academic location and title of the new position allowed much greater access to media and government
networks, and better opportunities for active engagement
with ecumenical councils and Christian lobby groups. The
new environment has provided better administrative support to the SIC, and has led the EC to regain its confidence
in the SIC and to slowly renew its support for social responsibility. The range and focus of issues has not substantially changed.
Today the SIC is better resourced, the College is better
staffed, and the churches are better supplied than ever before. The groundwork now exists for a steady expansion of
Baptist resources and action on social issues.
Staff
For many years the PAC/SIC operated on the goodwill and
generosity of a team of volunteers, led by the chairperson
and usually managed by a dedicated committee secretary.33
In March 1983 the committee advanced plans to employ a
research officer.34 Funds were eventually released to employ students to develop the PAC resource file, supervised
by College librarian Rev Brian Powell. These included
Rodney Macready, Tim McCowan and Kevin Warner. 35
In 1991, Mrs Joy Connor was employed jointly by SIC and
Baptist Inner City Ministries to conduct ―essential research
on social issues.‖ In 1994, Ms Rae Goth and Mr Doug
Taylor were appointed as consultants, presumably unpaid.
After many requests for funding from the Baptist Union‘s
cooperative budget, Rev Chris Leech was employed as SIC
Consultant on a temporary basis from February-June 1996
at three days per week, and on a permanent basis from October 1996 at a rate of two days per week following a decision at the September 1996 Assembly. In 1998-99 and
1999-2000 the role was shared with Doug and Cathy Taylor as the SIC pursued ambitious and effective Annual
Campaigns.
In 2001 Chris Leech resigned to pursue studies in primary
school education, and in 2002 the committee appointed
Rev Paul Falconer as SIC Consultant on 2.5 days per week.
This arrangement ended in 2003 when Paul resigned from
his paid role as a result of a crisis precipitated by the Executive Committee.36 From March 2004 the ethicist based
at Morling College facilitated much of the day-to-day social issues work of the SIC and the denomination, in particular research and lobbying.
3. Activities
1969-1983
Events
The first public event convened by the PAC was a symposium on abortion on 22 June 1973 featuring Dr John
Kleinig (Lecturer in Philosophy, Macquarie University), Dr
Stephen Leeder (Research Scholar, University of Sydney),
Dr Bruce Peterson (also from the University of Sydney),
and Dr Barbara Thiering (Lecturer in Semitic Studies at the
University of Sydney).
The Baptist
Recorder
Summaries of the addresses by all but Peterson are available in SIC files, while the paper by Peterson appears in
Abortion Report, a publication of the Ethics and Social
Questions Committee of the Church of England in Australia, Sydney Diocese, 1970. The content and format proved
successful. It appears that these public meetings, where
experts presented their views, were in part intended to
guide the committee in its subsequent production of literature.37
A second symposium, on ―Christian attitudes to homosexuality,‖ was held on 5 April 1974, followed by one on ―The
role of women in the churches‖ (11 April 1975), and on
―Christians and industry‖ (30 April 1976). The 1977 symposium was on ―The use and abuse of energy: Some Christian viewpoints‖ (Friday 29 April 1977). No transcripts are
available and the minutes criticise the seminar for placing
―too much attention on the uranium debate.‖38 The 1978
symposium, on ―The Christian response to poverty in Australia‖ (14 April 1978) drew a disappointing 18 people, and
the committee decided to concentrate on writing articles.39
The PAC also convened seminars at Annual Assembly of
the Baptist Union of NSW. The first of these took place in
September 1973, on ―The battle for the mind of the young:
School literature and pornography,‖ with a panel of education experts comprising Miss Bird (PLC Pymble), Mr
Stone (Newington College) and Mr Packer (Parramatta
High School).
Subsequent Assembly seminars were on ―Sex education in
the schools?‖ (September 1974), ―Perspectives on Christian
marriage and the family‖ (September 1975), ―Affluence
and Christian lifestyle‖ (23 September 1976), ―Facing
death and grief‖ (22 September 1977), ―Christian response
to South-East Asia and its problems‖ (14 September 1978),
―Human rights: Our responsibility‖ (21 September 1979),
―Is unemployment working?‖ (18 September 1980), and ―A
Christian response to handicapped persons‖ (17 September
1981).
At the Assembly seminar arranged by PAC on 23 September 1982, Dr Keith Suter spoke in favour of disarmament,
while Dr Lesley Kemeny spoke against it. The Assembly
was so moved by the debate and deliberations that it passed
a unanimous resolution urging nations to work toward
―progressive, verifiable multi-lateral disarmament,‖ and to
apply savings from disarmament ―to needs which serve to
reduce the economic gap between nations and between
social strata within nations.‖ 40
As a result, both PAC and the EC fielded criticism from
conservative Baptists. Perhaps the most interesting letter in
response to the 1982 Assembly came from Mr M. Field of
Canterbury, Sydney, who denounced Dr Suter as ―a leading
figure in the Uniting Church‖ and a collaborator with the
Communist Party, and outed several NSW Baptist ministers as corrupted by the political ―left.‖41
Number 113
May 2010
Page 17
PAC pamphlet on abortion.51
Mawhinney replied disarmingly, avoiding responsibility for
the choice of speakers, and claiming that the resolution in
question clearly indicated ―the leading of God in the Assembly.‖
In September 1983, the PAC arranged an Assembly address on the subject, ―Unemployment is not working,‖ with
Dr Ron Sider, then Professor of Theology at Eastern Baptist Theological Seminary, Philadelphia USA. Sider rebuked Baptists for their pursuit of middle class affluence,
and the privatization of faith, and called for a revival in the
church so that it could ―become a new world movement for
peace and justice in our time.‖42
In response, the Assembly instructed the Executive Committee to bring a full report on the issue of unemployment
to the 1984 Assembly for discussion, which Don Crawford
viewed as ―a major step forward in our dealing with matters of social justice.‖43
Writing to Sider, Crawford observed, ―As far as I am aware
this is the first time in many years that a matter of social
justice has been taken up by our full Assembly and dealt
with with such enthusiasm.‖44
Critics accused Sider of promoting ―liberal‖ or ―liberation‖
theology, but one young Baptist woman welcomed his
message in a letter to the editor of The Australian Baptist,
adding, ―we must invite Ron Sider back next year – not
everyone‘s got the message.‖45 That young woman is now
the chairperson of the SIC, Kristine Morrison.
PAC members also spoke occasionally at churches on request. For example, in 1973, Merv Cooper was scheduled
to speak on gambling at a Christian Endeavour rally; Phil
Dart on alcohol at Mortdale Baptist Church; and Ken Manley on pornography at Castle Hill Baptist Church.46
In 1982, EC approved the PAC recommendation that Social Justice Sunday be promoted in NSW Baptist
churches;47 in 1984, the committee convinced the School
of Theology (an annual event arranged by and for Baptist
pastors) discussed unemployment;48 and the committee
launched a book prize awarded to the top Morling College
student in ethics.49
Publications
The committee found that the most effective way to inform
the churches on social and ethical issues was through the
production and dissemination of brief background papers.
The first, on pornography, was written by Rev Harvey
Volke and dispatched to churches in March 1971.
The first pamphlet was followed by one on gambling by
Merv Cooper in 1972, with a first print run of 10,000 copies.50 Following the success of the first PAC symposium in
June 1973, Cooper presented a paper to a meeting of the
committee titled, ―A layman‘s working paper on the Christian attitude to abortion,‖ which formed the basis of the
Subsequent PAC publications were on drugs (by Mr Phil
Dart, 1974), homosexuality (Rev Ron Ham, 1975),
―Authentic Christian lifestyle‖ (Mr R.A. Scott, 1977),
―Facing death and grief‖ (Rev John Helm, 1978), ―Human
rights‖ (Rev Ron Ham, 1980), and ―Unemployment‖
(Dennis Johnston, 1981).
By October 1980, PAC was offering four pamphlets, in a
series titled A Matter of Concern, on pornography, homosexuality, drugs and grief); and transcripts of six of its public seminars including three with accompanying study
guides.
In early 1983, concern was expressed that there was
―inadequate promotion of Christian ethics in our churches
as an aspect of the gospel,‖ and Rev Ron Wilson expressed
interest in preparing a series of Bible studies on ethical
issues.52 Detailed plans for the series remain in SIC files,
but it is unclear whether any of the proposed studies were
published.
The committee produced a pamphlet on handicapped people written by Mr Bill Saville, and examined a draft paper
on Aboriginal land rights by Mr Derik (Des) Carne of
Camperdown, apparently unsolicited, which he was encouraged to resubmit ―in a less confrontational form.‖ 53
In 1984 there was strong support for a series of video presentations on ethics based on scripts to be written by Rev
Ken Manley or Rev Gordon Preece (who at the time taught
ethics at the Baptist Theological College), but the project
was scuttled in November 1985.54
A pamphlet on land rights was published in 1983, along
with a pamphlet on alcohol and other drugs, a Bible study
guide on Jesus and Handicapped People, and a discussion
paper on employment issues. The pamphlet on homosexuality was reprinted, accompanied by a Bible study guide
written by Joy Connor.55
The committee also approved a paper on euthanasia by Mrs
Lindy Spence following a meeting of PAC consultants,56
and commissioned papers on the implications to the Christian church of artificial insemination by donor, in-vitro
fertilization, and embryo transplantation (by Mr Philip
Dart), heart transplants (Rev Ross Clifford; the new heart
transplant program had just been suspended in NSW), disarmament (Mr Paul Holding), Aboriginal land rights (by
Mrs Joy Connor), ―Christian morality in a secular society‖
(Rev Ken Manley), and prostitution (Mr Denis Johnston). 57
It was a most productive period for the Public Affairs Committee.
Other activities
Resource collection
At a meeting on 30 June 1972, PAC agreed to create a file
of resources for its own reference purposes, and the use of
Page 18
NSW Baptists. The collection included copies of government reports, legislative bills, journal articles, pamphlets
and occasional papers on a wide range of issues.
For some time these resources were kept in an office at
Morling College, and later relocated to the library. By
2004 it had been forgotten by the SIC, but after I commenced as ethicist, the librarian asked me to take charge of
the collection. Now greatly revised and expanded, the collection occupies four four-drawer filing cabinets in my
office in the Tinsley Institute, and the most significant
documents are being scanned and catalogued for electronic
storage. So far about 700 documents are available electronically.
The SIC resource collection included a number of pamphlets on specific issues. There are six series of pamphlets
and several miscellaneous booklets and pamphlets. The
oldest, dated from 1967-1969, were published by the Christian Life Commission of the Southern Baptist Convention,
whose Executive Secretary-Treasurer was Foy Valentine.58
This series, titled Issues & Answers, includes pamphlets on
abortion, alcohol, communism, drugs, extremism, honesty,
juvenile delinquency, ―law, order and justice,‖ peace, pornography, poverty, race relations, totalitarianism, urban
crisis, and violence. It may have been these pamphlets
which were tabled at an Executive Committee meeting in
1968.
In addition to the other five series of pamphlets there are
miscellaneous pamphlets on various issues, including one
titled, ―A statement of social principles for Christian social
concern and Christian social action,‖ which is Foy Valentine‘s summary of the biblical rationale and scope of Christian social responsibility.
Many of these pamphlets, along with other printed resources, were used by successive generations of PAC and
SIC members, and possibly also by college students, as
they sought to respond to issues. It is noteworthy that there
appear to be no British Baptist social issues publications in
the SIC resource collection, and only one (on death) from
another Australian state Baptist Union.
Letters
The Public Affairs Committee wrote occasional letters to
churches encouraging action on issues such as censorship,
abortion and gambling. In June 1972, PAC sent a letter to
churches campaigning against literature prescribed for public school examinations, including J.P. Donleavy‘s campus
novel The Ginger Man, which had been prescribed for the
NSW Higher School Certificate and, in the opinion of the
committee, contained ―a good deal of unsavory material.‖59
On the other hand, following complaints from NSW Baptists about the inclusion of J.D. Salinger‘s Catcher in the
Rye in school reading lists, PAC received advice from honorary legal adviser Gary Tyler that ―the work was not necessarily unsuitable for Sixth Form study,‖ and PAC mem-
The Baptist
Recorder
bers were requested to read the book prior to a discussion
at the following PAC meeting.60
Churches and individuals also wrote to the committee. In
early 1972, Wollongong Baptist Church wrote seeking advice on formulating a motion to the 1972 Assembly regarding television censorship, and PAC formulated the following motion:
That the Baptist Union of NSW urges each of
its members to adopt a positive attitude of
watchful vigilance in relation to morally unsavory and offensive material on television, radio
and in the press and to protest by letter, telephone or personal representation to parliamentary representatives and other relevant authorities in particular cases that come to notice.61
Later the same year, Gymea Baptist Church contacted local
candidates in the coming federal election (in which the
Labor Party led by Gough Whitlam won its first term), asking for their views on social issues with a view to circulating their replies among members for guidance in voting,
and suggested to the PAC that this be done at a denominational level. The committee discussed this and declined,
arguing that:
While social issues were involved such action
might come close to interference by the
Church as an institution in a political election.
However, it would be a good idea for individuals to act in this way and a suggestion would
be made at the [1972] Assembly.62
In 1980 the Doyalston Baptist Church wrote to the
committee, concerned about the use of blood products as a food additive. The committee considered
the matter at its August 1980 meeting, but no action
was recorded.63
From time to time the Executive Committee took
action on social issues without consultation with
PAC, or before it could respond to a request for advice. In 1982, the EC released a strongly worded
statement on homosexuality to the media, and the
President, Mr J.H. Kidd, had apparently contacted
PAC requesting ―close and prompt co-operation on
matters of morality and social concern.‖ In response the committee assured the President that its
members were available to him, and to the Secretary
of the Union, ―for consultation at short notice to
assist in the preparation of statements on public affairs.‖64
There are many more letters in SIC files, especially
from the 1970s and 1980s, as well as minutes of
meetings, that would add to this brief window into
the activities of the PAC in its early years.
Assembly resolutions
The committee also played an important role in se-
Number 113
May 2011
lecting issues and drafting motions that would be
debated by NSW (and ACT) Baptist delegates and
become resolutions of Assembly. Elsewhere, I have
identified and examined the almost 500 resolutions
on social issues passed by the Assembly between
1870 and 2010.65
From the mid-1970s, PAC/SIC has consistently encouraged motions on social justice issues (such as
overseas aid, poverty, disarmament, sweat shops,
asylum seekers and climate change) as well as more
traditional moral issues (such as gambling, censorship, abortion, euthanasia and other bioethical issues).
An example of this is the recommendation of three
notices of motion by PAC to the Executive Committee in 1976 calling the federal government to increase foreign aid from 0.49 per cent to 0.7 per cent
of Gross National Product (in line with the UN aid
target); opposing the legalisation of casinos in
NSW; and urging Baptist participation in industrial
organisations.66
Similarly, in 1982 PAC resolved that the Baptist
Union of NSW ―should actively promote Social
Justice Sunday in association with other denominations (normally the last Sunday of September each
year) and that, where appropriate, study materials be
prepared and Churches encouraged to undertake
group studies on social issues.‖67
In 1983, in response to a federal bill to amend the
National Services Act 1951, the PAC was asked to
identify any Baptist historical material on conscientious objection.68 In the same year, the Liberal
Leader of the Opposition in the NSW Parliament,
Mr John Dowd, offered to discuss social issues with
members of PAC, and the Secretary was instructed
to contact Rev Fred Nile to obtain the names of suitable Labor Party MPs who could provide a balanced
discussion. Nile refrained from obliging, and Dowd
subsequently enjoyed more than one audience with
the committee.69
[The period 1984 to the present day will be covered in a
subsequent article. Selected highlights appear below.]
The period 1984-1997 coincides with the long chairmanship of Joy Connor, and I will only mention selected highlights.
Events
1984 Assembly seminar on Christian morality and the
law
1986 residential conference (Feb) and one-day conference (Aug) on peace (International Year of Peace)
1986 prayer for world peace in place of Assembly
seminar, very well received
Apr 1987: first gathering of SIC consultants (i.e. experts)
Page 19
1987 Assembly seminar on shelter for the homeless
1990 visit of Jim Wallis emphasising prophetic contribution to national policy
1990 visit of Dr Phil Strickland of the Christian Life
Commission, Baptist General Convention of
Texas
1991 monthly lunch time forums for business people
in the city in partnership with BICM
1991 first Annual Forum with Rev Dr Thorwald
Lorenzen on ―Break down the walls – politics and
faith in Eastern Europe‖ (2nd in 1992 by Dr Graham Garrett on ―Ecology, economy and the gospel‖)
1997 first Annual Campaign on Violence: Causes and
Cures.
Publications
1984 bibliography on disarmament
1989 Guidelines for churches addressing social issues,
in Handbook (reproduced in Here We Stand)
Regular church bulletin inserts on social issues
From 1991, a quarterly Social Issues Bulletin (with
features on ―the whole gospel,‖ war and peace,
poverty and homelessness)
Issues addressed
Issues addressed during the period 1984-1997 included the
ethics of heart transplants, brothels and prostitution, decriminalization of homosexuality, anti-discrimination legislation and religious freedom, euthanasia, war and peace,
Aboriginal reconciliation, Aboriginal deaths in custody (in
response to the Muirhead Royal Commission), reduction in
funds for teaching ESL, human embryo experimentation,
video pornography, HSC English texts, victims of crime,
surrogacy, child abuse, AIDS kit in schools (allegedly promoting sodomy), marketing of ‗Kix‘ alcoholic coolers,
capital punishment, the Sydney Mardi Gras, stewardship of
the earth, the ethics of limiting life-sustaining treatment,
abortion, multiculturalism, Sydney casino proposals, a code
of ethics for the telecommunications industry, rainforest
protection, export of weapons, adoption legislation, video
game violence, and the plight of Karen Christians in
Burma.
1998-2003
This was the period in which SIC consultants were most
active. The 1998-99 Annual Campaign was on rural social
issues, and my first contact with the SIC on arriving at
Blakehurst Baptist Church was a phone call from Cath
Taylor asking about rural issues.
The 1999-2000 Annual Campaign, ―Hear the Cry, Help the
Hurting,‖ was on suicide awareness and prevention.
There was also a six-week training course on social justice
issues at Burton Street Baptist Tabernacle in partnership
with BICM. Responses by the SIC on Burma, East Timor,
gambling, internet pornography, ―third world debt,‖ and the
Jubilee 2000 Campaign. The committee conducted a trial
of a rural training seminar on crisis counselling and conflict
management at Inverell, organised by Kevin Hummel and
facilitated by Rev Eric Hudson (Clinical Director of Lifecare). A website was under construction.
Page 20
The 2000-2001 Annual Campaign, ―Advance a Fair Australia,‖ was on aspects of citizenship. The campaign centred on two publications written and produced by Chris
Leech, Hot Topics – Case Studies on Active Citizenship
featuring discussions on ―people of the margins,‖ addiction, rural decline, consumerism, industrial relations, and
immigration, and Jesus and Rights, a booklet of 30 biblical
devotions on global citizenship based on the UN Declaration of Human Rights.
In 2000 the SIC monitored developments on refugees,
Aboriginal reconciliation, mandatory sentencing, genetically modified foods, the environment, and gambling. Its
Annual report noted that it was exploring closer relationships with ABWaid, ABMS, BICM and BCS in order ―to
promote a theological perspective on social justice issues
which have applicability to each of these organisations.70
Chris Leech and Cath Taylor concluded as SIC Consultants
in December 2000.
In 2001-02 there was no annual campaign but the SIC convened a seminar at Morling College on 30 July on
―Preaching with a prophetic edge‖ featuring presentations
by Rev Michael Frost (CEGM) and Cath McKinney (Care
and Communication Concern, Victoria), and an Assembly
seminar on ―Mission with the Marginalised‖ (in partnership
with other Baptist agencies). SIC Consultant Cath Taylor
produced a new leaflet, Open Your Mind, Touch Your
World, introducing a wide range of justice issues for consideration,71 and two new articles were posted to the committee‘s website (housed within the Baptist Union of NSW
website) on the mandatory sentencing debate and environmental degradation caused by salinity.
In 2002 no annual report was published but a two-page
response to the Union‘s ―Directions 2007‖ initiative was
widely circulated and deals with the committee‘s purpose
and role.72
In 2003 the Annual Campaign was on ―Christ and Creation,‖ with resources including Bible studies, sample liturgies, sermon ideas and audio-visual material. Rev Paul
Falconer stepped down as Consultant in July ―to take a
larger role in his wife‘s [chocolate confectionary] business.‖73 The 2003 Annual Report notes that during the
year the committee had been engaged on issues including
bioethics, national security, refugees, war, the Sexual Offences Bill, and bullying, and observes that:
There are often diverse opinions and theological positions on these subjects, but the Social
Issues Committee encourages the Churches of
NSW and ACT to think, pray and act on these
issues guided by Biblical understanding and
Christian love.74
2004-present
In this period, the SIC coexisted with the more academically focused and better resourced Centre for Christian
The Baptist
Recorder
Ethics at Morling College. A proper historical study of the
SIC during these years needs also to assess the focus and
productivity of the Centre. As the current writer was Director of the Centre, this is best left to others. There is,
however, one important action by the SIC that deserves
special mention as it highlights the perceived needs of the
churches and presents an ongoing challenge to both the SIC
and the Tinsley Institute (which took over the work of the
Centre for Christian Ethics in 2008).
Social issues survey of the churches
In February 2008, the SIC proposed a comprehensive survey of NSW & ACT Baptist churches on social issues. The
rationale was that, although the denomination had been
active in developing its profile on social issues activities,
the perception persisted that the wider denomination was
unaware of the ―grass-roots‖ activities of many of its
churches. The committee argued that the information
gleaned from the survey would enhance its ability to communicate effectively, meaningfully and helpfully with the
churches.75
The Executive Committee readily agreed to this proposal
and the Finance Board supplied $5,000 funding to employ
a researcher to conduct the survey and collate results. The
researcher, Daniel Mallison, briefed the committee in September 2009, noting that 19 per cent of respondents had
never heard of the SIC and that 62 per cent had never visited the SIC website.
The three most prominent clusters of issues currently faced
by members of NSW Baptist congregations were health
(including substance abuse), marriage and family, and lifestyle (including stress and time management). The three
least prominent were human rights, all bioethics issues
(including abortion, euthanasia, cloning and suicide) and
technology.
Other issues identified by respondents but not identified in
the official questionnaire included global warming, rural
lifestyle issues, population growth, the occult, parenting of
teenagers, debt and unemployment, ―the hidden problem of
porn and same sex relationships,‖ and the social marginalization of Christianity.
When asked what their church was doing to deal with social issues, 75 per cent indicated ―topical sermons,‖ 36 per
cent topical Bible studies, and 24 per cent ―discussion forums.‖ Only 6 per cent indicated that they had a local
church social issues group. On training and resources, 79
per cent indicated the need for ―biblical responses to current debates,‖ 71 per cent wanted pamphlets on issues, and
45 per cent thought that a regular social issues newsletter
would be helpful.
A large amount of additional information was collected,
and the SIC resolved to focus attention on developing sample sermons on moral and ethical issues; pamphlets on biblical perspectives on social issues; a list of speakers on so-
Number 113
May 2011
cial and ethical issues; a list of sources for training on how
to deal with lifestyle issues; and multimedia presentations
for church gatherings.76
Conclusion
Was the work of the Social Issues Committee incidental or
essential to NSW Baptist life and ministry? That is a very
subjective question, but to be silent on social issues is a
denial of both Christian conscience and Christian vocation.
Yet for all our good work in social concern and social action (whether personal, community-based, national or
planetary in scope), an awkward ambivalence has often
made itself felt beneath the surface of our denominational
life. We find it extraordinarily difficult to divorce our politics from our theology, or our social conscience from our
social class.
The voices of the most powerful, influential, eloquent and
(sometimes) the intelligent among us are most often heard,
but they are not always right, and not always just, and not
always gracious.
One thing is clear: the evangelistic imperative almost always takes priority among us. That is as it should be, in
my opinion, but not at the expense of a robust commitment,
at least as intense and persistent, to social responsibility.
In his new book, The Making of Evangelicalism: From
Revivalism to politics and Beyond, Randall Balmer observes that ―the real value of historical understanding is
that we can learn from the past and use its lessons to chart a
better future‖.77
I conclude by taking you back to an event in October 1986,
when the Castle Hill Baptist Church organised a weekend
church leaders‘ retreat at William Arnott Lodge, Elanora
Heights. Rev John Reid was pastor at the time. The speakers were the General Superintendent of the Baptist Union
of NSW, Rev John Robinson, and the College‘s Lecturer in
New Testament, Rev Brian Powell, who was also a member of the SIC.
On the Friday night and Saturday, Robinson taught three
sessions on the theme of ―loving mercy and walking humbly‖ (a reference to Micah 6:8), while Powell gave one
address on the Saturday evening on ―Social issues and the
local church.‖ A copy of the notes he used to present his
talk is in the SIC archive.78
He began by affirming that ―God is concerned about social
justice, and calls his people to share his concern,‖ citing
Amos 5:21-24; 8:4-8; James 1:26-27; 2:15-16; and the fifth
clause of the 1974 Lausanne Covenant. He then identified
four characteristic features of the social responsibility of
the local church:
(a) prayer (Jer 29:7; 1 Tim 2:1-2)
(b) salt (Mt 5:13; Rom 13:17; 1 Pet 2:12-17)
(c) light (the ‗lighthouse model‘ – Mt 5:14-16; Jn
13:35; and the ‗street light model‘ – Amos 1:32:3; Mt 14:3-4; 23:23-26).
(d) servanthood (Mt 25:31-47).
Page 21
He noted that the SIC needed more help in modelling the
‗street light‘ approach to social responsibility, and concluded by saying, ―We should seek as local churches to
find ways in which to ‗do justice,‘ both immediately and
indirectly.
That is as good a summary of the purpose and place of the
Social Issues Committee of the Baptist Union of NSW as
you will find in the records, and it accurately sums up the
committee‘s continuing vision of Christian social responsibility for our churches.
ENDNOTES
1.
Email from Rod Benson to SIC members, 7 Sep
2008 (in SIC letters file).
2.
Minutes of Annual Assembly (AA), Baptist Union
of NSW, Sep 1904, p. 523.
3.
AA, 30 Sep 1927, p. 594.
4.
Michael Petras (ed.), Australian Baptists Past and
Present, p. 68.
5.
BUNSW Year Book 1968-69, p. 50; report pp. 5060.
6.
Ibid. See also The Australian Baptist (AB), 16 Oct
1968, pp. 1, 2, 6; 6 Nov 1968, pp. 2f; 13 Nov 1968,
p. 2.
7.
Ken Manley notes, ―Fred Church rang me afterwards to say he supported my argument.‖ Email to
the author, 26 Oct 2010.
8.
Ibid, p.59.
9.
BUNSW Year Book 1969-70, p. 40.
10.
In January 2008 the Centre for Christian Ethics
merged with the Centre for Evangelism and Global
Mission to form the Tinsley Institute (situated at
Morling College), but leadership and job description
of the ethicist remained the same. The author of this
paper has been a member of the SIC since 2001, and
the College-based ethicist since 2004.
11.
―Summary of Committee Meeting Held 2nd July
1969‖; PAC minutes, July 1969-April 1982 (loose
leaf folder).
12.
Report dated 21 Jul 1970, BUNSW Year Book 1970
-71, p. 56.
13.
―By-Laws and Rules,‖ in BUNSW Handbook 2001,
p. 288.
14.
Document titled ―What some Baptists are thinking,‖
annexed to the Report of the Committee Studying
Social Change, BUNSW, 1970.
15.
Executive Committee minutes, 31 Jul 1973.
16.
PAC minutes, 10 Feb 1975 and 17 Mar 1975.
17.
PAC minutes, 30 Jun 1975.
18.
PAC minutes, 11 Nov 1980.
19.
The Festival of Light was rebranded as Family
Voice Australia in 2009; I am on its NSW Advisory
Board.
20.
PAC minutes, 11 Nov 1974.
21.
Letter from Don Crawford to Neil Mawhinney, 19
Jul 1984.
Page 22
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
Letter from Neil Mawhinney to Don Crawford
(PAC Secretary), 1 Aug 1984.
―Proposal to create a Justice, Mercy and Peace Task
Force,‖ 21 Feb 2008. See also SIC minutes, 22 Oct
2007 and 17 Dec 2007.
Letter from Neil Mawhinney to Don Crawford, 15
Apr 1983.
SIC minutes, 7 Feb 2002 (documents appear in minute book after 3 Dec 2001 minutes).
SIC minutes, 20 Aug 2003.
Scott Higgins, ―What Christians say about sex: An
overview of interpretations,‖ unpublished paper, no
longer available online.
EC minutes, 12 Aug 2003.
SIC minutes, 20 Aug 2003.
SIC minutes, 15 Oct 2003.
SIC minutes, 10 Dec 2003.
Letter from Belinda Groves to EC, dated 4 May
2004. This account of the 2003 crisis is my personal view, not based on EC minutes or discussions
with EC members, and there are no doubt other
valid perspectives.
Rev Don Crawford served as minute secretary from
1980, and was elected Secretary on 18 May 1982
(PAC minutes, 18 May 1982). Other minute secretaries included committee members Rev Brian Powell, Mr Paul Holding and Mrs Joyce Morling. Miss
Jean Hanbury, personal assistant to the General Superintendent and/or the Secretary of the Union,
served as minute secretary from 1998 – 2002. Rod
Benson was elected Secretary in January 2004 and
continues in that role.
PAC minutes, 26 Mar 1983.
SIC minutes, 11 Feb 1988.
Paul Falconer remained an active member of the
committee until 2005.
PAC minutes, 30 Oct 1972.
PAC minutes, 31 May 1977.
PAC minutes, 20 Jun 1978.
PAC minutes, 22 Nov 1982.
Letter from M. Field to Neil Mawhinney, 28 May
1983. Field did not attend the 1982 Assembly but
had read reports of it in The Australian Baptist.
AB, 19 Oct 1983, p. 2. See also letters by Maxwell
Fyfe (AB, 5 Oct 1983, p. 6), E.S. Ozlos (AB, 2 Nov
1983, p. 6), and Kristine Morrison (AB, 16 Nov
1983, p. 6).
Letter from Don Crawford to Graham Jensen, 26
September 1983.
Letter from Don Crawford to Ron Sider, 26 Sep
1983.
AB, 16 Nov 1983, p. 6.
PAC minutes, 12 Feb 1973.
PAC minutes, 18 May 1982.
PAC minutes, 11 Oct 1983. PAC had received a
request for this from Rev Des Woodward and Rev
Mark Tronson.
PAC minutes, 8 Dec 1983.
PAC minutes, 30 Jun 1972.
PAC minutes, 9 Jul 1973.
The Baptist
Recorder
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
68.
69.
70.
71.
72.
73.
74.
75.
76.
77.
PAC minutes, 8 Feb 1983 and 26 Mar 1983.
PAC minutes, 28 Jun 1982 and 23 Aug 1982. PAC
consulted with Rev Graham Paulson and missionaries including Mr Ed Kingston and Mr & Mrs Whitburn, and Carne attended the August 1982 meeting
of PAC to further discuss his paper.
PAC minutes, 9 Aug 1983 and 21 Nov 1985.
PAC minutes, 9 Aug 1983.
PAC minutes, 12 Jul 1983. The consultants on this
issue were Dr Bob Batey, Dr Rob McMurdo, Dr R.
Hooper, Dr M. Werry, Mr Justice Morling, Mr Peter
Dooley, Mr Denis Johnston, Rev Ross Clifford, Rev
Don Crawford, and Mrs Lindy Spence.
PAC minutes, 8 Mar 1983 and 13 Sep 1983.
On Foy Valentine see David Sapp, ―Foy Dan Valentine (1923-2006): Helping changed people change
the world,‖ in Larry L. McSwain & William Loyd
Allen (eds), Twentieth-Century Shapers of Baptist
Social Ethics (Macon GA: Mercer University Press,
2008), pp. 296-310.
PAC minutes, 30 Jun 1972.
PAC minutes, 11 Dec 1972.
PAC minutes, 30 Jun 1972.
PAC minutes, 24 Aug 1972. Other churches conducted similar surveys/forums of local political candidates from time to time. For example, the Kings
Langley Baptist Church held a successful forum
with Labor and Liberal candidates ahead of the July
1987 federal election (SIC minutes, 23 Jul 1987).
Letter from Paul Holding to Doyalston Baptist
Church, 12 Jul 1980; PAC minutes, 11 Aug 1980.
PAC minutes, 14 Dec 1982.
Unpublished papers on social issues resolutions
passed by Assemblies of the Baptist Union of NSW
for the periods 1868-1945 (2007) and 1946-2010
(2010).
PAC minutes, 16 Sep 1976.
PAC minutes, 2 Mar 1982.
PAC minutes, 9 Aug 1983.
PAC minutes, 8 Feb 1983; email from Ron Ham to
the author, 27 Oct 2010.
SIC annual report 2000, in Secretary of the Union‘s
Report to Annual Assembly, p. 32.
This leaflet is not currently filed in SIC files.
Paul Falconer, ―Directions 2007: A response by the
Social Issues Committee, Baptist Churches NSW &
ACT,‖ dated 28 May 2002, inserted after SIC minutes, 5 Jun 2002.
SIC annual report 2003, in Secretary of the Union‘s
Report to Annual Assembly, p.
SIC annual report 2003, in Secretary of the Union‘s
Report to Annual Assembly, p.
―Social issues profile of our churches‖ (project description), dated 18 Feb 2008.
SIC minutes, 11 Sep 2009.
Randall Balmer, The Making of Evangelicalism:
From Revivalism to Politics and Beyond (Waco,
TX: Baylor University Press, 2010), p. 84.
Number 113
May 2011
Page 23
Book Review
Richard K. Moore, Noel Vose Pastor, Principal, President: a Biography, (The Baptist Historical Society of Western Australia, Perth, 2010) by Graeme Chatfield
Richard Moore has provided great service for Australian
Baptists and Baptists around the world by writing this biography of Noel Vose. Many Australians would only have
known Noel Vose in one of his many roles: pastor of a
church; principal of the Western Australian Baptist Theological College; significant leader at State and National
Baptist gatherings. Fewer Australians would have known
him as a significant Baptist representative on the international stage where he interacted with leaders of various
denominations of the Church and international political
leaders.
This well researched book not only traces the life of Godfrey Noel Vose but helpfully looks back to paternal and
maternal influences that contributed to shaping this gifted
man of God. The life of Noel Vose illustrates that negative
circumstances we face in life are not determinative of the
outcome. His early schooling, or lack of it, did not restrict
him to a role in life that only required minimal education.
Nor did a highly mobile family that moved to where there
was employment. Rather, the challenges provided opportunity to acquire skills that he integrated into his life that later
proved invaluable.
The story of Noel‘s theological training introduces the
reader to a young man who seeks and takes the advice of
others, but always has his own developing view of where
his life and ministry are headed. While he trained for the
Baptist ministry at the New South Wales Baptist College
and had successful student pastorates in NSW, he always
intended to return to Western Australia to be a pastor. It
was not always his intention to develop a Baptist Theological College in Western Australia, but that is what he did.
The parallel story of his training in the USA for his doctorate provides some fascinating insights into the significant
networks formed in that period that would later contribute
to his role in the Baptist World Alliance. There are also
some fascinating stories of the Vose family‘s sojourn in the
USA. Well planned forays overseas with a young family
can become memorable adventures, as anyone who‘s studied overseas may well affirm. Usefully, the experiences of
the two Vose children are also included, providing another
perspective and set of insights for the reader.
Once the story focuses on Noel as Principal of the Western
Australian Baptist Theological College, there is a change of
tone. The busyness of the subject‘s life begins to direct the
flow of the narrative, and this increases as the Principal
combines the role of Baptist World Alliance member to his
already many responsibilities. When he is both Principal
and President of the Baptist World Alliance, there are times
when the narrative becomes simply a series of international
flights and meetings. While the reader might be frustrated
by the lack of biographical insights in these sections, imag-
ine what it must have been like for Noel Vose living
through that period.
The death of Noel‘s wife Heather in 1990 while both were
engaged in the Baptist – Mennonite Conversations casts a
long shadow over the whole story. The significance of
Heather Vose to the contribution of Noel has been well
expressed.
This is not a hagiographic work. The author seeks to objectively critique Noel Vose‘s contribution to the development of the Baptist work in Western Australia, particularly
a major debate in that state over ‗inerrancy‘. That the author was also a focus of that debate may have coloured his
assessment of the part played by Noel Vose. Nevertheless,
it is good to see a biography that provides more than the
picture of a plaster saint.
A final chapter provides a thematic summary of Noel
Vose‘s life. It is an insightful summary of what makes the
man the unique person he is.
The text of the book is liberally complemented by photographs that add their own interpretation of the journey of
Noel Vose. For one who knew him and his wife Heather, a
small photograph of Noel with John-Paul Lotz, son of
Denton Lotz, captures the essence of the legacy of Noel
Vose. Over the remnants of what looks like it has been a
good long meal, the casually dressed senior Baptist statesman encourages the intense young Baptist scholarship by
giving him his full attention. How many young men and
women of God have sat where young John-Paul Lotz sits in
that photograph, and been encouraged in their life and ministry for God? I for one can claim that privilege.
The book can be purchased from the Baptist Historical
Society of Western Australia via Vose Seminary. Mail
address: 20 Hayman Road, Bentley WA 6102. Telephone
enquiry: (08) 6313 6200. Email: office@vose.wa.edu.au
Page 24
TRIBUTES—THEN AND NOW
A new feature of the Recorder is this section on men and
women of the NSW Baptist community who have passed
on. Each edition we will provide tributes from older
sources for those who deceased pre 2000, and tributes from
our correspondents for those who have died after 2000.
THEN
From the Australian Baptist, May 18, 1926 , pp.1-2.
The Passing of Sir Hugh Dixson
Baptists throughout Australian, and New South Wales
particularly, will mourn the passing of Sir Hugh Dixson.
Truly a great man has fallen in Israel, and died full of years
and honour.
The news of his death, cabled from Ceylon last week,
wither Sir Hugh had gone to spend the winter months,
scarcely came as a surprise. He had never quite recovered
from the illness which seized him in Kandy two years ago,
though at times he had seemed to be surprisingly well in
health. As the winter came on he felt the cold very much,
and was anxious to get away again to a more genial temperature. He sailed for Colombo in the Naldera, and on the
voyage contracted pneumonia, which resulted in his death
at the ripe age of 85. The body is to be brought back to
Sydney next month and will be interred in the family vault.
By Sir Hugh‘s death the Baptist denomination suffers a
great loss. He was one of the oldest and most distinguished
Baptist laymen in the Commonwealth. A gentleman of fine
chivalry, a citizen carrying the highest Christian ideals into
every avenue of life and service, and a Baptist who loved
his denomination beyond every other consideration, these
are the characteristics by which Sir Hugh Dixson will be
remembered.
His devotion to his church at Petersham, of which he was a
prime founder, and a perennially generous benefactor and
supporter, and to the wider work of the denomination, over
a long period of years, has few if any parallels in the history of the Baptist Church in New South Wales, and it is
almost too much to expect that we shall ever look upon his
like again.
In the broad field of public charity and philanthropy Sir
Hugh exhibited a warm and generous disposition. His private gifts to individuals in needy circumstances were without end. Importuned, as all rich men are, for financial help,
it was astonishing the trouble he took to verify the claims
of applicants. Probably he was imposed upon often, but to
his honour it can be said that he never refused aid when
satisfied that the case was a deserving one, and the applicant worthy. But Baptists were his peculiar care. The larger and richer Churches, he used to say, are well able to
The Baptist
Recorder
look after themselves and their people. His duty, he felt,
was to his own people. We treasure a remark he once
made to us, that he never refused to help a Baptist.
Sir Hugh‘s gifts to the Baptist denomination in New South
Wales and to individual churches, made him easily their
largest benefactor. As has often been stated, he originated
every Union trust fund, including the Aged and Infirm
Ministers‘ Fund, to establish which he gave £7000, later a
further valuable sum. Rarely did he refuse a substantial
cheque when asked to help in the purchase of a new site or
the erection of a new church. Monuments of his liberality
in this respect abound. His name, his devotion, his munificence, are woven into every department and agency, and
almost every church. In everything he was noble, generous, and loyal.
Those who were most closely associated with Sir Hugh
Dixson in the inner life of the denomination will readly
(sic) share the opinion that his practical business interest in
the affairs of the Church and his concern for its highest
spiritual welfare were a more valuable gift to the denomination than even his large donations in money. For longer
than we can remember he had been the most regular, the
most punctual and the most methodical member on all our
denominational trusts and committees. His engagements
were sacred, and he never failed without good cause. If he
knew beforehand that he could not attend a meeting an
apology was always sent. His devotion to the affairs of the
Australian Baptist Publishing House as its chairman of
directors for about ten years was beyond praise, and his
counsel and advice were invaluable. It was only in recent
years that increasing age and decreasing strength compelled him to slacken his labours.
Sir Hugh was a native of Sydney. He was born in a house
in George street, on a site exactly opposite St Andrew‘s
Cathedra. The extent of his knowledge of old Sydney was
equalled by few. He remembered, as a schoolboy, having
his first fight on a grass plot, where the ―Sydney Morning
Hearld‖ building now stands. He remembered the occasion
of the turning of the sod for Sydney‘s first railway station,
and the laying of the foundation-stone of the Royal Exchange. He was able to recall the day when his father was
lost in the ‗bush‘ between Sydney and Petersham.
Sir Hugh‘s father was Hugh Dixson, of Edinburgh, where
he received his education at the High School, and later became a tobacco manufacturer. He married a daughter of
Robert Craig, a shawl manufacturer of that city. A visit
paid by Dr John Dunmore Lang to Edinburgh had a good
deal to do with the family‘s coming out to Sydney in 1839,
bringing one child with them. This child died twelve
months to the day and hour after they had left Edinburgh.
Sir Hugh Dixson, the second son, was born on January 29,
1841. His father and mother joined the Bathurst-street
Church immediately on their arrival in Sydney. The Rev
John Saunders was pastor at that time. It was three years
after the church was built.
Number 113
May 2011
Page 25
operation on July 20.
Before he was very far on in his teens, Sir Hugh used to
relate – he thought it was during Mr Ham‘s ministry – his
father and mother and quite a number of others left
Bathurst-street Church. His father had purchased a property known as the Quaker‘s meeting house in Macquariestreet. This was leased to a Mr Kemmish (a Baptist) during
the week for a school. On the Sundays it was used for services. Sir Hugh retained rather a gloomy picture of Sunday, as he knew it as a boy about 11 or 12: ―Our family
practice was: Family worship immediately after breakfast;
Sunday School at 9.30; service at 11 (at which several
brethren came to speak), followed by the Communion in
the old Scotch Baptist style; dinner; Sunday School at 2.30;
afternoon service, 4 to 5; tea, and then long family worship
in the home, in which every body read the Scriptures, taking a verse in turn. Mother used to think it was time we
children went to bed about 8 o‘clock, and we wanted it
after such a diet.
Sir Hugh married in 1866, and knighted in1921. Dame
Emma Dixson predeceased him by several years. Their
life-companionship, their mutual devotion to each other,
and their common interest in the denomination, and in
every good work, were ideal. Their names will stand high
in Baptist history for all time, and be cherished by Baptists
while the memories of their exemplary Christian lives and
noble deeds shall last.
Sir Hugh left two sons and four daughters – Messrs. William and Robert Dixson, Mrs C.R. Thornett, Mrs H. C.
Eaton, Mrs E.S. Keep, and Mrs M. L. Wells.
The Late Mrs William Keen
NSW Baptist Year Book 1928-29, pp.18-19
In Memoriam
Surviving her husband by only twenty months, Ellen Porter, widow of the late Dr Thomas Porter, entered into rest
on 31st August, at the age of eighty-seven years. She was a
woman of gracious disposition, manifesting in varied forms
of devoted service her love to her Lord and Saviour. A true
―mother in Israel‖, she exercised a great influence upon her
family and all who became associated with her.
From childhood a constant and earnest worker in the Dulwich Hill Sunday School, Miss Rosa Swainson was called
to higher service on August 7, 1927. She was also a devoted collector for school and church, and a stained-glass
window has been erected to her memory in the church.
Miss Cross, another devoted worker at Dulwich Hill, entered into rest in 1927. Se was a ripe and experienced
Christian, gratefully remembered.
At the early age of 24, Mr Harry Wells, assistant secretary
of the Dulwich Hill Sunday School, and active in the Christian Endeavour and Choir, passed away after a surgical
As a result of a motor-cycle accident, Mr Will Scurrah,
who served principally in the junior C.E. at Dulwich Hill,
passed away on July 24, at the age of 26.
Lillian May West, daughter of Mr W. G. West, a lifedeacon of the Dulwich Hill Church was called into the
presence of the Saviour she loved on March 19, 1928, at
Woodford, Blue Mountains, aged 22. Her peace was wonderful.
One of the pioneers of the Goombargana district, and a
foundation member of the Baptist Church, Mrs William
Howard fell asleep on 19th June. She had a great love for
the Church , and freely gave her time, strength, and money
for its advancement. She was much ―given to hospitality,‖
and few visitors to the district have not shared it. Hers was
a beautiful, consecrated life, even to old age.
Well known to a wide circle of friends at Katoomba, Mrs
Luscombe removed to Sydney under medical advice, and
became associated with the Church at Lakemba, where she
passed away on July 19.
Mr and Mrs J. V. Morgan joined the fellowship at Lakemba
from Petersham. Mrs J.V. Morgan was a sister much beloved whose presence in the congregation made it easy to
preach and worship. A faithful friend, a wise and loving
counsellor, abounding in good works, she has left a fragrant memory.
Confessing Christ in baptism at the early age of 14, Mrs
James Pyne spent fifty years in the service of the King,
having been associated with the Churches at South Yarra,
Prahran, Townsville, Mortdale, and Burwood. Held in high
esteem for her gracious Christian character, she was, at the
time of her passing, President of the Ladies‘ Guild and Bible Study Circle at Burwood.
For more than forty years Mr John Walker occupied a responsible Government position, and was honoured for his
integrity and sterling Christian character. Residing years
ago at Bathurst, and lately at Lakemba, he took a generous
and sympathetic interest in the work from its inception, and
Mrs Walker became Superintendent of the Kindergarten.
He was called to higher service on 27th June.
Within a short time the Abermain Church was called upon
to lose two of its members, each of whom occupied important positions. Mr William James was a foundation member of the Abermain Church, and its Senior Deacon, as well
as a Sunday School worker. His wife was organist, and a
faithful worker in the church. She entered into rest a fortnight after attending the Assembly meetings in Sydney, and
her husband followed her soon after.
Older members of the Union will remember Rev W. Phillips. Who passed away about nineteen years ago. His
Page 26
widow has lived in Stanmore, and for many years was Bible-woman, and rendered valuable service to the denomination. During the year she was called to higher service.
For over twenty years Mr H. Boss was Deacon of the Stanmore Church, and a faithful worker for his Lord, who has
now called him to enter His presence.
Mr G. Heford was well known for his splendid service outside the limits of Stanmore Church, of which he was a Deacon for sixteen years. He has left a fragrant memory behind
him.
From the Australian Baptist, March 23, p.8
The Late Mrs William Keen
A very old identity of Burwood (N.S.W.) passed away on
Saturday, March 16, in the person of Mrs William Keen.
Her husband, who predeceased her some 24 years, was one
of the first deacons of the Burwood Church, and was formerly associated with the church at Ashfield. Mrs Keen,
who was in her 98th year, was a lady of marked characteristics, and held strong convictions concerning the proper
sphere of women‘s activity and interests, which she maintained to be that of the home circle. She resided in the
house in which she died for the long period of 65 years,
and only on very rare occasions could she be induced to
quit its sheltering roof even for a single day, the longest
journey she ever took being an excursion to Parramatta.
The modern craze for ―running to and fro‖ she regarded as
a sign of the degeneracy of the age.
Mrs Keen had eleven children, besides one who died in
infancy – seven sons and four daughters – of who six sons
and two daughters still are living. A careful computation
of her descendants to the fifth generation gives the number
at nearly 300. Though living such an isolated life, Mrs
Keen possessed a remarkably clear and penetrating intellect, and a retentive memory, which showed few signs of
failing even in extreme old age. She greatly appreciated
the visits of the successive pastors of the Burwood Church,
and her knowledge of the Scriptures was very considerable.
Though not, perhaps attaining that serenity of faith which
lights up the mysteries of life and puts a new complexion
on its manifold trials, she grasped, though with a trembling
hand, the great hope of the Gospel.
The funeral, which was largely attended, though not publicly announced, owing to her decease occurring on the
Saturday, took place at St Thomas‘ Church of England
Cemetery, Enfield. The chief mourners were Messrs.
Charles, Frederick, Silas, and George Keen (sons), and
Mesdames Rolfe and Collins (daughters). The service was
conducted at the graveside by the rector, Rev L. C. Leplastrier, a short address being given by Rev. S. Sharp, who
also conducted a service at the home of the deceased. The
lat Mr and Mrs Keen were natives of England, and came to
Australia in 1852.
The Baptist
Recorder
NOW
Norman Basil Kerslake MA., B.D., Dip R. E., A.S.A.,
A.C.I.S., A.C.I.M.
Norman Basil Kerslake was born at Crookwell in NSW
on May 17, 1921, the youngest of six children of a station Master Henry and his wife Amy Kerslake. He began working at Anthony Hordens, studied Accountancy
and moved to Shell Oil . When Norman was seventeen
his brother took him to a Christian gathering where he
was converted. He later wrote that after surrendering
to the Lord, “I went out into the night alone but not
alone feeling like shouting from the house tops. I was
alive to God and within his kingdom.”
Norman began preaching early and participated in
open air meetings with the famous Arthur Stace -„Mr.
Eternity.‟ Early in Norman‟s own preaching experience
he saw people come to a transforming relationship
with Jesus.
Military service in Australia and in the mountains
around Lae in New Guinea confronted Norman with
the horrors of war, including his witnessing a mate
killed after peace was officially declared. Norman was
a signatory to the documents unofficially declaring a
Japanese surrender when General Adachi walked into
their camp in 1945.
During his early military service Norman met Dorothy
whom he married in 1946 in North Sydney Baptist
Church. Together the couple set off on a ministry path
that they walked for 64 years. They raised two children Philip and Jenny.
Norman‟s formal ministry started with Campaigners
for Christ. He went on to serve as pastor in churches
at Mudgee, Lugarno and Grafton. He graduated from
Morling College in 1958 and became the Director of
Christian Education for the Baptist Churches of NSW
and the ACT.
He returned to pastoral ministry at Strathfield Homebush church teaching at a Technical College and went
on to serve as honorary pastor at Arncliffe in the mid
seventies. He moved into Interim ministries prior to
serving at Kogarah, and later, the combined CarltonKogarah church until 1988. He became associate
Number 113
May 2011
pastor of Mortdale-Oatley church and served in Kingsgrove Beverly Hills Church in 1995. He returned to the
membership of Mortdale church where he and Dorothy
remained until his death on 23rd March, 2011.
For the last 25 years served as an active and honoured member of the Macquarie University Society for
the Study of Early Christianity.
A memorial and RSL service was conducted at Mortdale by Revs Matthew Arkapaw and his son in law,
Peter Jones and Gary Pope. Norman‟s son Philip and
daughter Jenny and grandchildren Naomi and Daniel
were among those who brought tributes.
John E Reid , 13.04.2011
YOUR ARE INVITED TO A BOOK LAUNCH
Page 27
Page 28
The Baptist
Recorder
Annual Financial Statement of the Baptist Historical Society of NSW
for the period 1 March 2010 to 28 February 2011
Receipts
1 March 2010 Balance b/f
Membership Fees
Donations
12,321-01
1,210-00
151-00
Book Sales
Interest
1,899-40
589-53
Sub-total
3,849-93
Payments
Postage
Book Publishing
Book Purchase
Visiting Speaker
Society Incorporation
Website maintenance
RAHS membership
Dishonoured cheque
Dishonour Fee
Sub-total
Balance c/d
1 March
Total - $16,170-94
Balance c/f
$13,367-51
110-00
1,539-53
400-00
385-40
42-00
167-50
116-00
40-00
3-00
2,803-43
13,367-51
Total -
$16,170-94
The Society‘s funds are made up of the following:
General Fund $1,866-26
Term Deposit No 11704 - $3,640-00
Term Deposit No 2219 - $5,861-25
Term Deposit No 3168 - $2,000-00
Total:
$13,367-51
The Honorary Auditor – Mr. Philip Hopkin – has completed the audit of the financial records for
2010 – 2011 and found them to be correct
Michael Petras
Hon Treasurer
11 April, 2011
Number 113
May 2011
Page 29
The following titles are available from
BAPTIST HISTORICAL SOCIETY OF NSW
120 Herring Road, Macquarie Park 2113. 9878 0201
THE ROMANCE OF THE SOUL
Meditations on the Song of Solomon
$8.50
PRAYER AND THE LIFE OF JESUS
Studies in Jesus Prayer Life and
the Lord’s Prayer
$8.50
FAITH AND WORKS
Studies in the Epistle of James
$12.50
LIVING IN
THE WILL OF GOD
$12.00
The Baptist Recorder
The Journal of the Baptist Historical
Society of New South Wales
Baptist Historical Society of NSW
Preserving, promoting and publishing
NSW Baptist history
President: Rev Bruce Thornton
Vice President—Janine Prior
Secretary: Rev Rod Benson
Treasurer: Mr Michael Petras
Editor: Rev Dr Graeme Chatfield
Archivist: Mr Ron Robb
Archives
Phone: (02) 9878 0201
Fax: (02) 9878 2175
Recorder
Email: graemecworking@optusnet.com.au
COMING EVENTS OF THE SOCIETY
NSW Baptist Centenary Celebrations
Thursday 5 May 2011 –
Eastwood Baptist Church with Rev Steve Cooper
Thursday 4 Aug 2011 –
Newtown Baptist Church with Rev Dale Higgins
Thursday 3 Nov 2011 –
Stroud Baptist Church with Rev Steven Harris