In-Depth Articles

What does the latest lockdown in Victoria say about our conception of human life and society? Apart from being a medical response to the virus, the lockdown reflects a regulatory philosophy of government and presupposes a biological conception of the human being as a self-preserving living animal - a far cry from the Monotheist vision of humanity.

In 2019, the Centre for Religion and Social Policy at the University of Divinity (now the Religion and Social Policy Network) hosted a Religious Perspectives on Human Rights roundtable. Here we are publishing the papers from that conversation. These papers will also appear in the Spring 2020 issue of Zadok.

In the midst of the ‘Israel Folau controversy’, there is a much larger and much more dangerous issue going unnoticed: the extent to which corporate and institutional prerogatives have invaded and occupied the whole sphere of human life. This danger is being disguised under the trappings of ‘corporate social responsibility’, but in reality exploits social tensions for commercial self-interest.

In the debate around same-sex marriage and religious freedom, it’s easy to become defensive in this environment and to try to place protections around ourselves. Three widely publicised cases raise the question: are we prepared to grant others the rights we seek for ourselves? And how do our words and actions impact on others?

Nick Cave, the great Australian gothic rock artist, writes songs that are God-bothering and bothered. But his line ‘I don’t believe in an interventionist God’ - along with REM’s ‘Losing my Religion’ - has been misunderstood by Christians and atheists alike.

Nietzsche argued that, if God was dead, then our morals and value system would require a rigorous reordering. Nietzsche’s thinking was shaped, among other things, by the early death of his father, a Christian minister. But what finally tipped Nietzsche over the edge, leading him to assail Christianity in such contemptuous terms?

During the 2017 same-sex marriage debate, many Christians were concerned about the impact of potential changes on religious freedom. While some saw this as an annoying and unloving distraction from the real issue, the concern about religious freedom often arises from a desire for the wellbeing of others and the welfare of our society.

Forgiveness is the heart of our faith. In Rwanda I learnt what true forgiveness means: inviting the offender to choose justice that is restorative, not punitive; and towards healing and the possibility of reconciliation – the point where two enemies may face each other and meet in the middle.

The Book of Revelation reminds us that evil is an ancient, communal, systematic force found primarily in unjust institutions, both secular and religious. As disciples of Christ, we need to discern, name and expose evil. We cannot spiritually worship on Sunday while ignoring injustice, nor can we be social justice advocates without witness to and worship of God.

We have discovered that the cost of alternative energy is, in the end, lower than the cost of traditional energy. But will we have the policies that support the rapid introduction of the technology that will ensure economic growth that is consistent with climate stability? The technologies are there and the policies are available, but established interests are resisting that change.