Weeds and wheat in the Chapel

My turn came around on the Chapel rota again and the lectionary text this time was the 'weeds and wheat' parable from Matthew 13. Great passage. 

Here's what we did with it, including lyrics I wrote to the tune of Eddy Grant's 'Hope Jo'anna'. If you don't know the tune - and if not, why not, my friend? - click here!

So basically, this post contains a spot of bible reading followed by a smidgen of reflection, topped off by a swinging bit of parabolic reggae.

I spoil you.

Matthew 13.24-30, 36-43       The Parable of Weeds among the Wheat

24 He put before them another parable: ‘The kingdom of heaven may be compared to someone who sowed good seed in his field; 25 but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. 26 So when the plants came up and bore grain, then the weeds appeared as well. 27And the slaves of the householder came and said to him, “Master, did you not sow good seed in your field? Where, then, did these weeds come from?” 28 He answered, “An enemy has done this.” The slaves said to him, “Then do you want us to go and gather them?” 29 But he replied, “No; for in gathering the weeds you would uproot the wheat along with them. 30 Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.” ’

36 Then he left the crowds and went into the house. And his disciples approached him, saying, ‘Explain to us the parable of the weeds of the field.’ 37 He answered, ‘The one who sows the good seed is the Son of Man; 38 the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. 40 Just as the weeds are collected and burned up with fire, so will it be at the end of the age. 41 The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, 42 and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!

Sermon

In Matthew chapter 13, Jesus preaches parables for the people. He goes to sit beside the sea and great crowds gather to hear the good news told in the language of the soil and the sea, the birds and the rocks, the sun and the rain – and in today’s case – the weeds and the wheat. Then having preached to the many, the pattern in this chapter is that Jesus meets with the few – the Teacher and his faithful Twelve – the ones who get the point; the ones who will grasp the truth. 13.11: To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. A lot of ‘us’ and ‘them’ here! And by the time we reach verse 51, Jesus the Teacher says to the Twelve, ‘Have you understood all this?’ and they all say, ‘Yes!’  

It must be wonderful, mustn’t it, to be so confident. Imagine, if that question was asked after every class lecture and every sermon at PTC; after every grand speech. Have you understood all this? Yes!  That would be amazing.

If we were doing in-depth study of Matthew’s wonderful Gospel, we would, of course, be asking much more complex questions about who the Gospel thinks is ‘in the know’ or ‘not in the know', and why? To whom are the hidden secrets of the kingdom given or revealed, and why? Although in other New Testament places we find disciples who are head-scratching, puzzled, asking, ‘What did he mean?’ here In Matthew 13, the disciples are elevated and praised for being the ones who get it. 13.16: Blessed are your eyes for they see. Your ears, for they hear.

So, when the disciples ask for an explanation of the parable of the weeds of the field (13.37-43) they get really straight answers to straight questions, in the assumption that they’ll get it and communicate it further. Sower = Son of Man. Field = World. Good seed = children of the kingdom. Weeds = children of the evil one. Enemy = the devil. Harvest = end of the age. Reapers = angels. Understand? Yep!

I wish, in Matthew 13, that we had a record of a disciple being brave enough to say to Jesus, ‘Lord, forgive me but – actually - I don’t quite get it’. I wish we had a record of a disciple being courageous enough to say, ‘But Lord, what about the slaves?’ In Kingdom terms, you’ve taught us how to understand the sower, the seed, the weeds, the enemy, the harvest, the reapers – but what about the slaves of the householder – did you forget them? Because in the parable, they saw things and they said things. And both were, I humbly suggest, very important.

Firstly, I applaud the slaves because they seem genuinely horrified that there are weeds among the wheat and they summon up the courage to tell the Master. There’s some self interest of course because if there’s a bad harvest, if the wheat fails, no-one in the household eats. The New Testament gives us different pictures of households with slaves. We imagine there may have been different levels of ease with which households communicated across the ‘higher-archy’ and the ‘lower-archy’, depending on the Master. The New Testament never questions slavery as a structure of the time. Nevertheless it offers, thankfully, occasional, breathtaking, outrageous, radical Kingdom alternatives about identity in Christ: see Colossians 3.11 and Galatians 3.28 for starters. 

We must applaud the slaves here who saw and spoke, who had vision and voice. It’s possible they stand trembling before the boss and speak in a whisper. It’s possible one of their company was on duty as night watchman but was asleep when the enemy came: maybe they’re trying to cover up for him? Maybe they’re expecting to be blamed, because if there’s a problem in the field or household, blame it on the slaves, right? But there isn’t blame. ‘An enemy has done this’, says the Master. It’s not one of us – not one of our household. How do you read that? Do you read it as a comforting word for the early Church? It comforts me to think so.

Secondly, I applaud the slaves because they seem genuinely keen to make things better. Can we go and do the weeding? So the crop won’t spoil? Why would you offer to do more work for your Master, unless, like our Lord Jesus, he’s the best, most merciful, most just, most loving Master anyone could ever work for. If the weeds were darnel, that looks almost identical to wheat as it grows. It would have been a back breaking task to identify and eliminate. Fijian friends tell me about co gadrogadro which is a spiky weed that invades the grass, and that a punishment in Fiji schools in their youth was to be told to weed it out! 

Can we make an effort to save the crop, say these slaves? And the answer comes, ‘No’. Vinaka, says the Master. Just leave it. You have many jobs to do but this isn’t one of them. And in your enthusiasm, you may do damage. There may be a lot of weeping and gnashing of teeth in this household when we can’t make bread because you uprooted the wheat.

Have we ever met that kind of evangelism? Enthusiastic, well-intentioned, but damaging to the Kingdom ultimately. Leave it, is the word here. When it’s about separating wheat from weeds, the Master knows the time and the Master knows the method.

We thank the slaves of Matthew chapter 13 this morning, for being our teachers, to the glory of God. 

Amen

Song of the Weeds and Wheat 

(Tune: Hope Jo'anna - with respect to Eddy Grant)

Take a look at the world around you

Do you think that there’s an evil plan?

Are you waiting for the enemy to strike,

And to prove he’s got the upper hand?

Take a look at the field you planted,

Do you agonise in deep despair?

Are you staring at the weeds among the wheat,

And believing that the Lord don’t care?

Ohh – let them grow together let them grow together,

Let them grow together till the harvest time;

Let them grow together let them grow together,

Grow until the harvest time.

Take a look at the souls around you,

Do you welcome them as wheat or weeds?

Are you busy separating bad from good,

Never missing any evil deeds?

Take a look at the congregations,

The believers in community;

When the angels descend with pruning knives,

Do you think it will be you or me?

Ohh– let them grow together, let them grow together,

Let them grow together till the harvest time;

Let them grow together let them grow together,

Grow until the harvest time.

If you’re someone with ears, then listen,

If you’re someone with eyes, then look;

For the harvest belongs to God alone,

As we read it in the Holy Book.

Don’t be judging the crops too early,

So convinced about their final fate;

Mere mortals they lack a Kingdom view,

Can the Saviour ever say, ‘Too late!’

Caution - explicit content! But only to shine a light..

After a bit of umming and ahhing, I've decided to post about a shocking, high profile court case and sentencing that's been a big talking point here. 

It's always a difficult call about whether a mission partner should do this, because of proper, ethical concerns about how we portray the place in which we've been so graciously invited to serve. I mean, imagine.... if you're from the UK, for example, and happen upon a blog written by a Fijian minister based in the UK, would you want your homeland to be portrayed by him or her entirely through the worst UK news stories, issues of disgrace and bad Church practice s/he's happened upon? Of course not.

So let me be very clear. This post is not a sly attempt to portray Fiji or the wider Pacific negatively. Look back on almost three years of posts here and I think you'll be rapidly convinced about how much we have to admire and rejoice about. The point of the post is that the case relates very specifically to biblical interpretation and theological education; my world, largely, both of which feature in detail in the courtroom cross-examinations. That's quite unusual.

Let's start with a Fiji Times summary of events from 28th June which fills in the picture. Nothing that gives glory to God here, sadly.

'A breach of trust'

Aqela Susu
Wednesday, June 28, 2017

This was the comment by High Court judge Justice Salesi Temo while sentencing Jezreel Lion of Judah Ministry leader Jone Cokanauto at the High Court in Suva yesterday."YOU are really a wolf in sheep's clothing. You must not complain when your liberty is taken away."

Cokanauto was sentenced to 20 years imprisonment for raping, attempting to rape and indecently assaulting four women from his ministry between 2005 and 2012.

Passing sentence, Justice Temo told Cokanauto what he did was a serious breach of trust. He said in iTaukei communities in Fiji the dominant religion was Christianity and its teachings were worshipped on most weekdays and Sundays year in and year out. He said moral values and standards were gained and followed as a result of the teachings from the Bible.

"You as the head of the Jezreel Lion of Judah Ministry had done the unthinkable," Justice Temo said.

"You have twisted and misinterpreted the woman of Samaria's story to entrap vulnerable young women. You have twisted the living water Jesus offered to mean your sperm.

"You reclassified the woman of Samaria not as an evangelist, but as a prostitute. You then taught that to be purified as the Temple of God, you need to have sex with them. By your web of deceit, you have committed various sexual offences against your own followers.

"In fact you have taught and practised in exactly the opposite ways that Saint John said in chapter 4 verses 1 to 42. You have seriously breached the trust your female complainants had in you."

In noting that the ministry had been in existence for the past 17 years, having being established in 2000, Justice Temo said Cokanauto's offending in totality showed he carefully planned his offences throughout the years.

"Through your offending you had shown no regard to the complainants' rights not to be harmed.

"You have violated their trust in you. You have cunningly used the Bible to further your evil deeds," he said.

Justice Temo sentenced Cokanauto to 16 years for each of the five counts of rape, two years each for four counts of indecent assault and five years for one count of attempted rape.

He ordered that the sentences in count one of rape (16 years), count four of indecent assault (two years) and count six also of indecent assault (two years) to be served consecutively bringing the total to 20 years imprisonment.

So that's what many in Fiji have been talking about; not least because the Gospel of John chapter 4. 1-30 and its interpretation by the convicted pastor took biblical centre stage in embarrassingly graphic detail. A reputed biblical scholar was called in, formerly on the staff of our neighbouring Catholic College, Pacific Regional Seminary, and his theological statements have been widely reported. The following extract is from the Fiji Sun newspaper.

Prosecution witness five:

Reverend Dr Donal McIlraith

Reverend McIlraith, who had been a lecturer in scripture at the Pacific Regional Seminary for 28 years, told the court that John Chapter 4 is about the Samaritan woman.

Reverend McIlraith, who has studied the Hebrew and Greek language in which the original Bible is written, told the court that John Chapter 4 is divided into three parts.

Mr Vosawale asked Rev McIlraith if the chapter involved sexual relations between Jesus and the Samaritan woman.

Reverend McIlraith said: “Absolutely not, it’s purely a dialogue Jesus tried, to interest her in faith and it’s not about giving or taking anything.

“There is nothing about sexuality in this passage and is merely a conversation about water.

“The water has two meanings; one is the ordinary water from the well and second is the living water which is probably the Holy Spirit that Jesus offers.”

He further confirmed to the court that the living water does not involve semen from a man.

During cross-examination Mr Valenitabua asked Reverend McIlraith how could one be redeemed of their sins of adultery. He replied saying that firstly the person needed to confess to God and have it forgiven and then they should move on with their lives.

“Confession means I am sorry and I promise to do my level best not to do it again with the Lord’s help,” the Reverend said.

“If you do it again then that means you’re not serious with your repentance.”

Reverend McIlraith told the court that the point of the whole story in John Chapter 4 is that a woman moves from no faith to faith in Jesus.

“The Gospel was written for somebody to have faith in Jesus,” he said.

He was further questioned by Justice Temo regarding the evidence given by the alleged victims that the water of life is equated with a sperm of a man.

“The phrase ‘water of everlasting life’ is not the same as the semen of a man and I have never come across that interpretation in my life,” said Reverend McIlraith.

Justice Temo also asked him if the women in that chapter were equated to the temple of God.

“In John’s gospel Chapter 2, Jesus is the new temple and in Saint Paul every Christian is the temple of God,” he said.

It was further stated by Justice Temo that some of the prosecution witnesses had said that they were told that they were the temple of God and that they needed to be purified and cleansed by a man’s semen.

“I have never in my life heard of that interpretation and the cleansing of a woman by a man’s semen has no basis in the scripture,” said Reverend McIlraith.

Edited by Karalaini Waqanidrola

Feedback:  jessica.gounder@fijisun.com.fj

So, you get the sordid picture? The explicit media coverage has also been a source of wounding to many culturally. 'We never used to hear of these things in this way'. 

An analysis of the factors that cause someone, in this case a trusted pastor, to stray so very, very far from the way of Jesus could fill up this blog for a lifetime. We're not even going to start on topics such as autocracy, psychology, deviancy, self-deception, addiction, victim vulnerability etc. And I'm merely sharing news from Government endorsed media already in the public domain, which has its advantages and disadvantages. When I share here about the 'accused', the 'victims', the 'church' , it's without personal encounter with any of them in flesh and blood.

Overall though, here's the sharpest nail in the cross for me, in Justice Temo's words:

You have cunningly used the Bible to further your evil deeds

Absolutely terrifying. 

So, here's a three-fold appeal. It's hardly new. And it's certainly not just meant for Fiji.

1. Can we please get real, yet again, about the holy and intelligent handling of precious, sacred texts? 

2. Can we remind ourselves, yet again, that sacred texts are divine gifts deserving of the best, not the worst, we can bring to them in terms of human reception, analysis and discernment? 

3. Can we stop pretending that vulgar, outlandish and abusive interpretations are somehow the work of the Holy Spirit?

Can we? 

Please?

Write! Have you heard the call?

Writing for Publication Workshop 26-28 June 2017

Now write what you have seen, what is, and what is to take place after this.

(Revelation 1.19)

There’s been a Writing-for-Publication Workshop on the PTC College Calendar this year, 26-28 June, and we give profound thanks to God for such an encouraging, stimulating, rich, insightful and laughter-filled few days. It all happened because of a conversation I had with a Bishop of the Church of England in the back of a minibus in Seoul. See how the Holy Spirit works?

Eleven theological and missiological papers were presented; seven from women and four from men, inspired by real-life reflections and convictions from across Oceania. We touched on topics ranging from a Pacific eco-theology of pregnancy, through the American Samoan eyes and experience of Filomena...

...to a reassessment of Catholic mission in Tonga from Viliame (above), soon to be ordained as a Marist Father. After comments, responses, talanoa and ‘tweaks’, all the papers were web published straight after the workshop, including an additional paper generously offered by Dr Bird. It was moving to see these projected at the workshop’s Closing Eucharist and pray,

Faithful God, we dedicate to you these writings and those who laboured over them. May they serve your mission and purposes we humbly pray, in the name of Jesus, Word of Life. Amen.

Rev Geraldine presents on Jonah

The published papers can be freely accessed and read by visiting http://www.missiontheologyanglican.org/ Twelve tangible outcomes, much laboured over beforehand and then brought to birth. Works in progress which, like any new shoots, will benefit from continued weeding and watering, pruning and feeding. The authors welcome interaction, comment and ‘talanoa’ around their presentations, and of course the flexibility and immediacy of the web allows for this in a way that print publication cannot.

The workshop marked a new collaboration between Mission Theology in the Anglican Communion (MTAC) - a worldwide, and very ecumenically minded network - and PTC Education by Extension (PTCEE). The Rt Revd Dr Graham Kings, the Mission Theologian who coordinates MTAC, came in person from London to be one of three co-chairs. We are so grateful to him and for MTAC sponsorship of FJ$4,250 [GB£1,600] towards costs. The Director of PTC’s Institute of Mission and Research, Mr Aisake Casimira and yours truly were the other co-chairs. 

Wise encourager and Theological Consultant among us was distinguished Pacific theologian and minister of the United Church in the Solomon Islands, Rev Dr Cliff Bird.

Misson Theology in the Anglican Communion  describes its purpose as follows.

To raise up new 'Doctors of the Church' in the global South to write, network, publish and engage with theologians in the global North, to renew the worldwide Church and influence society.

Fr Anthony and Rev Billy deep in concentration..

Rev Kara adjusts his world view?

The ‘raising up’ is significant. None of the presenters are formally titled ‘Doctor’ as yet, but are still – and why would we be in the least surprised by this? - brimming with theological capacity, missiological wisdom and rooted, contextual, Pacific experience from church and community. Unfortunately this can be belittled or underplayed when conversations about ‘academic status’ set our agendas or the loaded word ‘student’ is used of those already bringing years of experience to the table. Sisters and brothers at varying ages and stages of theological education have things to say that the rest of the Pacific and the world beyond can usefully hear. Even better: read. 

Rev Leinamau presents on Christian Education in Vanuatu

We don’t have to go far for a biblical mandate, with reference again to the Book of Revelation:

I heard behind me a loud voice like a trumpet saying, “Write in a book what you see and send it to the seven churches, (Rev 1.10-11)

MTAC is sounding a trumpet call to those in mission and ministry all over the world to write down what really matters in their real-life contexts, communities and churches, so that the world can be enlightened. This is exactly what our workshop has been about. The thinkers and writers who took part heard that trumpet call with clarity and the fruits of their labours are now published on the worldwide web. 

Deaconesses Litiana and Verenaisi of Methodist Church, Fiji present their insights...

Rev Marie 'paddling against the tide' as a Samoan woman in Church life

As Acting Principal of PTC, Revd Dr Gwayaweng Kiki said, in his speech to the community at the workshop’s closing feast, ‘Through the work of a few, the whole community of PTC and all the churches we represent throughout Oceania are lifted, honoured and blessed.’

Kanaky, Kiribati, Samoa...

Tonga, Vanuatu, American Samoa...

There is still a great lack of published, Pacific, theological writing as Dr Cliff Bird reminded us more than once. ‘I am so excited by this initiative’, he said to the gathered presenters. ‘You have done some great papers. Please keep developing the discipline of writing, and don’t be fearful to share it with the world. We are writing history and theology from now; from present experience’.

Traditional 'sevusevu' welcome to Bishop Graham 

by the graciousness and kindness of the Fijian 'vanua'

This is an excellent wake up call. In the Pacific, we enjoy speech more than pen, perhaps. Vocal cord more than computer keyboard. But when we write consistently and share our work generously, with ample doses of confidence and humility, this is commendable service for God, from the Pacific, in challenging and changing times. As we all know, it only takes a few Google searches under terms such as ‘theology’ and ‘mission’ to throw up masses of horrifically dubious material from highly questionable sources. Pacific theologians can surely help to redeem the web through offerings of much greater substance and integrity.

Cross on the table at Morning Prayer...

We thank once again, sincerely, Bishop Graham and the MTAC network for investing in and partnering with us in this first Writing-for-Publication workshop. 

Who's up for the next one?

Oh we DID like to clean up by the seaside....

Last Saturday in fact. And all credit to PTC's very own Institute of Mission and Research (IMR) - in the adjoining offices to ourselves at PTCEE (reflected glory...) - for galvanising our community into action. You can read their Facebook post and pictures by clicking on the Institute's heading below, but I'll post a few pics as well because I know not all my lovely readers do the Facebook 'thing'. 

Institute for Mission and Research added 11 new photos.

23 hrs · 

Thanking the PTC community for the great turnout on Saturday the 10th of June to commemorate World Oceans Day in a practical way! We also acknowledge the support of PRS through the presence of Fr. Bill. The community managed to collect 50+ bags of rubbish along the Suva city foreshore area from the catering school to the My Suva Park with the help of both young and old, men and women! We hope that this will become an annual (and more frequent) event, and that by doing so, we impact on changing hearts and minds - one person at a time. #KeepingOurOceansLitterFree

And now meet Mr Crab, whose personal plight is somewhat illustrative of the oceans' in general. When unable to locate a replacement shell from the God-given materials he might expect on the beach, he adapts to options which are plentiful. The plastic bottle top, for example. 

Amusing? Awe inspiring? Does it make us wish some humans set in their ways could show such an ability to go with the flow? 

Or, putting all flippancy aside, simply terrifying? As this video, endorsed by our Ministry of Fisheries and shown in Fiji cinemas on World Oceans Day begins to show?

We cleaned up Saturday morning on our local shores and in our local park. Other groups were out too. By Saturday evening, you'd hardly have known.

But that's no reason to stop preaching forth - as well as picking up.

PS. 

And no, you can't have my gumboots. 
Many offers have been made. 
Refused them all. 

When the plastic/rubber (?) eventually wears out, it'll be recycled, so don't be looking for them on the beach either!

Oh we do like to clean up by the seaside...

Advance notice - maybe pictures later. Join us!

Ethical ponderings and other bits

Bula!

Here we are again. And here's what happens on Monday mornings after Chapel. Our Women's Fellowship bring the weekly flower arrangement for the PTCEE office, which we gladly buy from them at $5 Fiji dollars a time to contribute to their fundraising and projects, and we enjoy a bright and uplifting Monday moment! I recommend it highly to anyone needing an uplifting Monday (or Tues, or Weds...) moment. This week Roslyne Keleb from the Presbyterian Church of Vanuatu was the floral artist on duty. What a star...

We joined forces on Friday for lunch: the forces being our Extension tutorial group and Pastoral group. Some prayers, some sharing, and on the menu, walu fish in coconut milk, lamb sausages with spicy noodles, chicken drumsticks, dhal and roti, rice, sweet potatoes, (kumala), sliced cucumbers, pineapple and bananas. Should've bought ice cream. Forgot. Next time...

In the green dress is Radini Temalesi who's ploughing the Diploma furrow and has become fascinated with Christian Ethics. She gave the student presentation earlier and challenged us thus:

3. FAITH PERSPECTIVE
We believe in a Love caring God but most of the time we do not show love. Forgiving enemies is like a healing process and that is Christ-like Love. Evil destroys everything eg. anger stirs our hearts. Evil is everything that goes against God.

The post-presentation discussion then got into 'forgiveness' in a big way, and whether prison sentences, eg. for rape cases, are not really God's way. Some argued that victims of rape need to be encouraged to forgive, however difficult, and the perpetrator's 'mistake' deserves forgiveness not a long sentence. There have been some high profile cases in the Fiji news recently and its a really hot topic. An undercurrent to all this is the view, among some, that Christian ethics and criminal justice systems aren't an easy alliance and Fiji is more and more required to conform to and be squeezed by imported models of justice, human rights etc: models which contradict, unhelpfully, traditional family and village values. I've heard such views expressed many times.

As I moderated the discussion, I wondered how different the dynamics might have been had someone from, say, the very active and vocal NGO networks constantly on the campaign trail of ending violence against women been present? Nothing in the fairly typical NGO paragraph below contradicts, to my mind,  Christian ethics....

Preventing gender violence in the Pacific

Violence against women prevalence surveys in the Pacific have shown that the incidence is the worst in the world with over 60 per cent of women and girls having experienced violence at the hand of an intimate partner or family member.

Violence against women, and intimidation of violence, is an abuse of women’s human rights. It limits women’s participation in social, political and economic life. This significantly impacts on development outcomes, affecting families and communities and placing significant strains on health care, social services and policing and justice systems. For example, the children of women who experienced violence have increased levels of child mortality and emotional and behavioural problems, and are more likely to become perpetrators of violence.

In the Pacific, support services for survivors of violence have seen minimal progress in recent years. However, local organisations focusing on a human rights approach to the issue are having some success.

Violence needs to be prevented as well as services provided for survivors. Supporting the transformation of deeply held values and beliefs that justify men’s violence against women is a crucial long-term goal of violence prevention efforts. Prevention of violence requires coordinated efforts at all levels; aimed at raising awareness of related issues, changing community norms about violence and increasing women’s status in society.

Significant advances in the Pacific have been achieved in expanding women’s access to justice. However, the implementation of laws, as well as the overall functioning of the judicial and police systems, remains fragile. Violence takes many forms and is multi-causal and multi-dimensional so interventions to respond and prevent it need to take place on multiple levels. Strategies to reduce violence against women must involve civil society initiatives, the church and government institutions. Coordination between these groups needs to be greatly strengthened and improved.

... but in Church-related contexts here, the challenge is always to offer a credible, tightly argued Biblical and theological grounding to the issues, if they're really to be heard and received. 

Male advocacy goes a long way of course and there's an encouraging article at the next link by our PTC colleague Rev Raki Tigarea on Male Advocacy for Eliminating Violence Against Women - you have to scroll down to page 8 - in the light of a workshop he recently attended.

So it was a heartfelt and pretty gutsy student presentation and discussion. Vinaka, Radini Tema. We don't paddle our toes at the edges here, we plunge right in. When I returned to the PTCEE office afterwards, it was good to glance again at the powerful poster below, featuring the convictions of the Methodist Church in Fiji's President, Revd Dr Tevita Nawadra Banivanua. It greets us at our Reception desk each morning. 

As well as flowers.

Now then, there are some jobs going here if you're interested?

Vacancy: Short-Term Lecturer in Theology and Ethics

Pacific Theological College (PTC) is looking for full-time short-term lecturer for its Theology and Ethics Department. This is to cover sabbatical leave of the current Head of Department, Dr Vaai. The period to cover will be from mid-April (Semester 1B begins 16 April 2018) to the beginning of September (Semester 2A ends 7 September 2018). Actual start and finish dates will be negotiated with successful candidate.

For full details see the Job Description, and see our Vacancies page.

Closing date for this one is 31 July 2017

Or, do you fancy being our College Receptionist? Click here if you do or have a quick glance below. 

And, please pray for Fiji and our Prime Minister Frank Bainimarama who's got something of a challenge coming up...

01/06/17

COP23 Presidency deeply disappointed with Trump’s decision to withdraw from the Paris Agreement

Statement by the Fijian Prime Minister and Incoming President of COP23, Frank Bainimarama

The decision by the Trump Administration to withdraw from the Paris Agreement on climate change is deeply disappointing, especially for the citizens of vulnerable nations throughout the world.

It is also a grave disappointment for millions of people living in those areas of the United States that are threatened by the effects of climate change, whether it is the flooding that threatens cities like New York and Miami, or the periods of drought and deluge that have plagued California and other states, or the temperature rise that is affecting cities, wildlife and natural areas across the United States.

As incoming President of COP23, I did what I could – along with many leaders around the world – to try to persuade President Trump to remain standing shoulder-to-shoulder with us as, together, we tackle the greatest challenge our planet has ever faced. While the loss of America’s leadership is unfortunate, this is a struggle that is far from over.

That is because the world has reached the consensus that all nations must meet this challenge together, and we need not forgo economic growth to do so. On the contrary, solving the climate crisis through cooperation, innovation, new technologies and improved access to capital around the world will create real, sustainable economic growth for those who have the vision to make this moment of challenge a moment of opportunity.

The rest of the world remains fully committed to the implementation of the Paris Agreement. I am especially encouraged by the commitment being shown by China, India, the European Union, Canada, Mexico and the vast majority of other nations. They will continue to lead this process, with or without the support of the Trump Administration, but with the knowledge and assurance that many ordinary Americans support participation in the Paris Agreement, and that many American states, cities and businesses will continue to pursue the ambitious climate action the Agreement entails.

As incoming COP President, I reaffirm that I will do everything possible to continue to forge a grand coalition that will accelerate the momentum that has continued since the Paris Agreement, embracing governments, civil society, the private sector and millions of ordinary men and women around the world. I am also convinced that the United States Government will eventually rejoin our struggle because the scientific evidence of man-made climate change is well understood. The issue is settled, and the impacts are obvious, and humankind ignores these facts at its peril.

Thanks - see you next time.