The walk of faith is more a rocky and windy road than a steady mountain climb. How does each stage of our Christian life shape our response to the social, political, cultural, environmental and religious issues of our day?

It was with deep listening, dadirri, and Job 12:7-10 that I packed my pages and joined a month-long pilgrimage across these lands now called Australia, to listen to First Nations peoples with a focus on Creation Care.

Racing horses can be pure joy for horse, rider and spectator. But the ethical issues around horse racing are many and are not just limited to the welfare of the horses themselves, to the detriment of the flourishing of both human and nonhuman.

My only responsibility as a modern person is to create myself in the image I choose for myself. Yet this self-creating has not brought us more freedom but less. We have less meaning, purpose and a stable sense of self. But Christ calls us to lose ourselves in him.

I have come to believe that the greatest hindrance to the progress of government support for Indigenous Australians is a lack of genuine, meaningful consultation with, and empowering of, Aboriginal communities. The Voice offers a real prospect of changing that.

However post-religious we might like to think we are, theological categories are still integral to anything concerning sovereignty - both Western and Indigenous.

Martin Luther King’s prophetic words to white religious leaders, written from Birmingham Jail, are a challenge to Australia’s church leaders who offer caution rather than courage on the profoundly important issues of Indigenous injustice.

Australia's ‘first sin’ has never been properly or fully addressed by the churches or the ecumenical movement. But true reconciliation is costly - it can never be achieved without restitution and truth-telling. Anything less is ‘cheap grace’.

In modern capitalism's obsession with faster, higher and larger, the Old Testament speaks powerfully and prophetically, calling God’s people to live lives of restraint, generosity and neighbourliness. But what does this mean, exactly, in practice?

Australian historian Henry Reynolds has carried the burden of being regarded as a ratbag, and far worse, in the pursuit of truth. This book is one place to start the truth-telling hoped for in the Uluru Statement from the Heart.