I haven’t painted very much recently. This is my latest completed painting. (approx. 60cm x 60cm)
Double standards are clearly being displayed as society’s acceptance of homosexuality becomes more widespread. Anyone speaking out against its acceptability is immediately labelled homophobic and their views are portrayed as aberrant. Those whose views are shaped by God’s standards, revealed in scripture, are increasingly becoming society’s outcasts.
A Canberra couple that vowed to get divorced if same sex marriage was legalised, are facing intense public backlash and have had their controversial views condemned by family and friends.
In a piece written for Canberra City News last week, Nick Jensen wrote that he and his wife Sarah would not wish to be associated with any new definition of marriage.
“My wife and I, as a matter of conscience, refuse to recognise the government’s regulation of marriage if its definition includes the solemnisation of same sex couples,” Mr Jensen wrote.
The Jensens, who are devout, practising Christians, have faced public ridicule since the controversial piece made headlines across the country.
This week I’ve noticed a window display in my town centre, in which the local High School professes support for the “LGBT community” – although they’ve added several more letters (that I don’t remember) to include other variations of the same theme, the last being Q for “queer”. The window is decorated with rainbows – a symbol used by God as a reminder of His covenant with all of mankind, now appropriated by mankind to symbolise rebellion against Him.
While the Australian government has lagged behind most of the world in its acceptance of same sex marriage, I’m sure it’s only a matter of time before it joins the pied piper procession and God’s people will be increasingly marginalised.
As we move further down that road we should take the opportunity to think more about our citizenship, and whether our interests and allegiance lie within worldly nations, or TRULY within God’s Kingdom. To which kingdom do we belong?
Regarding the political issue of same sex marriage, I recognise that marriage isn’t the real issue. Trying to prevent it is like the old saying about closing the stable door after the horse has bolted. The issue was sealed when homosexuality became acceptable to the wider society. In a secular society where homosexuality is seen as acceptable, there is no valid reason for that secular society to deny marriage to homosexuals. It is merely more evidence of the path society has chosen to follow instead of following God.
While many Christians see homosexuality as something that will bring God’s judgement upon a nation, the biblical reality is different. Paul reveals that increasing acceptance of homosexuality is itself God’s judgement. As mankind increasingly abandons God, He will give them over to the things they choose above Him.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things.
Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.
And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality,[c] wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving,[d] unmerciful; who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them. (Romans 1)
The article below is a wonderful account of how Jesus will reach those who desire the truth, despite political and religious circumstances. To me this answers questions regarding those who don’t get the chance to hear the gospel. God WILL make a way for ANYONE who sincerely desires the Truth to be presented with the gospel.
“Why did you become an infidel?” by David Servant
As I listened to him share his testimony, he held me spellbound for two hours. He was a former Muslim, born in Jordan, who had a vision of Jesus that changed his life. His Muslim family had rejected and even legally prosecuted him. They had him tried for apostasy in an Islamic court. He was found guilty but suffered no punishment. And now he was reaching so many other Muslims for Christ that death threats were common.
This past January, I spent a week at an invitation-only conference for Christian leaders from the Middle East and North Africa. It was on the final evening of that conference that I met Jafer and his Korean wife, Nan. I had heard that Jafer is a very bold witness for Jesus, hosting a live call-in television program in Arabic that is broadcast by satellite throughout the Muslim world. He sometimes debates Muslim scholars on air, and he proves from the Quran that Jesus is more than just a prophet. Ignoring the frequent death threats, Jafer is full of joy and the Holy Spirit. We sat down together in the conference hotel restaurant, and Jafer told me his story.
I wish I had the space to tell you all the details of Jafer’s two-hour testimony. But the details about his salvation confirmed my theory that explains why we frequently hear reports of Jesus appearing to Muslims in nations that are hostile to Christianity. It is because many Muslims are seeking for truth, and Jesus is keeping His promise: “Seek, and you will find” (Matt. 7:7).
complete article here:
Over the past few months I’ve read several books, watched several documentaries and seen some fictional depictions of the Gallipoli campaign. Here are some of the “reviews” I’ve written based on that reading and viewing.
My reading continues, so it’s possible additional reviews will be posted at a later time.
Gallipoli and the Anzacs
In 1915 British and French naval forces tried to force a way through the Dardanelles Strait, into the Sea of Marmara and then onwards to Constantinople, intending to end Turkey’s involvement in the war (WWI). Their ships found too much resistance coming from Turkish gun emplacements along the shores of the Gallipoli Peninsula so ground forces were sent to shut down the Turkish defences.
Landing on the Aegean coast, they faced more sustained opposition from the Turks than expected, and the terrain was found to be far more rugged and difficult than had been thought. British troops found themselves entrenched and held at bay in small coastal areas, unable to advance far to achieve the intended goal. A significant part of this invading army was the ANZAC force (Australian, New Zealand Army Corps). Their involvement with this Gallipoli campaign became central to ideas of Australian and New Zealand identity even though they were fighting a war as British and for the British.
The initial landing took place on 25th April 1915 that date has become known as Anzac Day, a day of commemoration when the dead of that campaign and subsequent wars are remembered in the Anzac nations. This year is the 100th anniversary.
Australian TV has recently screened Gallipoli, a TV series graphically depicting the experiences of the Australian and New Zealand servicemen at Gallipoli. There has also been a re-release of one of the modern classic books covering the topic, Les Carlyon’s Gallipoli from 2001, which was one of the guiding authorities behind the program; and several other books about that conflict have been released.
I started my own “Gallipoli Campaign” (attempting to understand what Anzac Day is really about) by reading Carlyon’s book. It’s a sizable brick of a book, a solid 540 pages with another 50 pages making up the notes, bibliography and index. It was quite daunting to pick up at first because I know what an ordeal I’ve found history books to be; but most of this was quite easy to get through, with character studies of the major participants interwoven with excerpts of letters and diary entries written by officers and soldiers, and the author’s personal experience of visiting the various battlegrounds of the Gallipoli peninsula almost a century later. He gives a very raw and graphic account of what the men went through and the conditions they had to endure. He also makes it clear that the senior officers in charge of the campaign were completely unsuited for their roles, and the men under them suffered for it.
The only difficulty I had was trying to keep up with the many different battle venues and the various regiments and their officers. I think part of my problem was my ignorance of the geography. Until reading the book the only locations I’d ever heard of were Anzac Cove and Lone Pine, the places at the centre of Australian Anzac mythology. I sometimes felt overwhelmed by the many names of people and places. At times it was hard to remember who was who, where was where and who was where at what time.
When I neared the half-way point of the book I bought a similarly sized volume, also called Gallipoli, by Peter Fitzsimons. To get a foretaste of that book I read Fitzsimons’ introduction where he advised the reader to use the book’s maps to become familiar with the geography of the region before starting to read. Following that advice would have probably helped me through parts of the Carlyon book, and might have prevented me from imagining the events taking place on the peninsula’s eastern coast instead of the Aegean coast to the west.
I also found another book with the same title, written by John Masefield. Having recently read Les Carlyon’s highly respected account of the Gallipoli conflict I was keen to read a contemporary view. Masefield wrote his short book in 1916, the year after the Gallipoli campaign.
When I saw that he had dedicated his book with the inscription: “deepest respect to General Sir Ian Hamilton” I suspected his view might be a little different to the one expressed in the Carlyon book which had been very critical of the British leadership of the campaign, and my suspicion was soon confirmed.
Compared to the Carlyon book, Masefield’s gives a different sense of the horror of what was experienced. Carlyon’s view is grittier, giving a stronger sense of the soldier’s daily life surrounded by death, decay and omnipresent flies. Masefield doesn’t hold back the details of death and sacrifice, but his descriptions seem more sanitised and palatable, having an aura of honour and glory, vivid but with a poetic grandeur. And while he does mention the plague of flies he writes: “Our camps and trenches were kept clean; they were well scavenged daily. But only a few yards away were the Turk trenches, which were invariably filthy: there the flies bred undisturbed”. Unlike Carlyon he gives no mention of the countless decaying bodies between the trenches that were the more likely breeding ground for the flies.
Maybe that sanitising is predictable considering Masefield was writing in 1916 and there were still men “gloriously” dying in the trenches of Europe at the time and there was a constant need to recruit replacements. A true picture of what they would encounter might make them think twice. Instead Masefield emphasises the bravery of the men fighting. The men and their actions are portrayed in an elevated and mythical way. “All that they felt was a gladness of exultation that their young courage was to be used. They went like kings in a pageant to the imminent death”. Such a portrayal would likely appeal to young men seeking an adventure to prove themselves.
Masefield’s strength is that he strips everything back to the basics to give a good “beginner’s” introduction, uncomplicated by analysis of character and strategy. He doesn’t go into complex detail but describes what happens at a few select locations, and through his poet’s eye adding vivid images like this, describing the landing at Anzac Cove:
“All the blackness was shot with little spurts of fire, and streaks of fire, and malignant bursts of fire, and arcs and glows and crawling snakes of fire, and the moon rose, and looked down upon it all”
But despite the poetic view he gives, and despite the clarity he gives to a series of events, he also gets carried away with strange interpretations of events, that are clearly coloured by the romanticised and mythic viewpoint encompassing his account:
“At Bulair, one man, Lieutenant Freyberg, swam from a destroyer towing a little raft of flares. Near the shore he lit two of these flares, then, wading to the land, he lit others at intervals along the coast; then he wandered inland, naked, on a personal reconnaissance, and soon found a large Turkish army strongly entrenched. Modesty forbade further intrusion.”
Would it be “modesty” that prevented a solitary naked and unarmed man from wandering around and confronting “a large Turkish Army” or the fact that naked or otherwise, he was in no position to achieve anything by engaging that army by himself. The implication that I read into Masefield’s account, is that Freyburg wouldn’t have withdrawn from the situation had he at least been wearing a pair of speedos to protect his modesty.
To me that example betrays a sense of unreality where the actual horrors of war are obscured by the same kind of heroic rhetoric used to recruit the war’s countless willing participants. The difference between the experience of the men on the ground and the mythicised images of glorious battle is as wide as the gulf between the conditions endured by the average soldier who couldn’t keep flies out of his food and drink and those experienced by the senior officers, away from the death and decay, sipping their port or whiskey each evening as they consider the day’s events.
The Water Diviner
It’s the story of a bereaved father who travels to Turkey to find the remains of his three sons killed in the conflict and return them to Australia.
Crowe plays the father, Joshua Conner, an Australian farmer with a talent for water divining, a skill useful on his drought ridden farm. He’s confident that his skill can also locate his dead sons.
Through his quest Connor learns about the campaign that robbed him of his sons and its cost to fighters on both sides of the conflict. Despite an official end to hostilities, peace has not been obtained and he finds himself caught up in some of the continuing violence.
This film was another part in my attempt to find out more about the approaching Anzac Day centenary. While portrayal of the actual Gallipoli conflict plays a relatively small part of the film, it is at the heart of everything; its effects linger in the lives of all of the characters four years after that particular series of battles ended.
There are a few scenes depicting Connor’s sons in battle that show the brutality of a conflict fought with weapons ranging from machine guns to rifles, bayonets and any blunt instrument that comes to hand. Death came on open ground where there was little cover to stop a soldier being cut to shreds by machine gun fire, as well as in claustrophobic trenches where it was barely possible to recognise enemy from friend. Those battle scenes aren’t pretty, but it’s the human suffering afterwards that is harder to watch (and hear). This isn’t an action movie where death comes cheaply and frequently, usually with a wise-crack from the hero. Death lingers and delays its coming leaving victims wailing with the pain suffered in their torn bodies.
One of the things that makes this story different to others about Gallipoli, is its view of the Turkish side of things: that the Turks were being invaded and were protecting their homeland, and that they suffered greater losses than all other participants combined: over 86,000 dead and 164,000 wounded compared to 44,150 dead and 97,000 wounded from the British led allies.
The film doesn’t glorify war and doesn’t set out to lay blame; it brings recognition of the dehumanising effects of war that can make anyone capable of regrettable acts and gives hope of the possibility of reconciliation and forgiveness afterwards.
A Chaplain at Gallipoli
John Masefield, mentioned in an earlier post could have been describing a different war to the one witnessed by Kenneth Best.
Best clearly writes from personal experience, while to me, Masefield’s account of Gallipoli seems to lack the authenticity that experience alone provides.
As an Australian my main interest is the Australian involvement at Gallipoli and why it has become such a focal point of our national identity.
Masefield described the Anzacs as if they were semi-divine in appearance, true Olympians and nothing like the scrawny troops from his own country but Best’s view was less complimentary describing the Aussies as reckless and undisciplined.
He has this to say about the Australian troops in Egypt prior to their departure for Gallipoli:
“No discipline. They obey commands, turn up on parade only if it suits them. They go for a route march, take towels and go swimming whatever the objective of the route march may have been”..
“General Maxwell desires not to be left alone with Aussie troops. Source of anxiety to medics, despair to officers and menace to Egypt and yet papers are full of their loyalty and efficiency. Why not put them in the front line, as David did to Uriah?” *
Masefield and Best also portray the battleground very differently from each other.
Best doesn’t pull any punches when it comes to describing the conditions and the overwhelming presence of the dead:
“Blood flies and smell – I shall never forget it. As one crawled along the trench, hands and legs of the dead hanging over the edge would strike one’s face. Here and there a familiar face, cold in death. Heartbreaking work”
Masefield’s battleground seemed to remain well-swept and spick and span (except of those dirty Turks who intentionally bred flies in their trenches to inconvenience the invaders).
It’s been helpful to read different perspectives of the Gallipoli campaign, but while I’ve found contemporary reports very interesting, I see the benefit of viewing events from a distance: the later historian can weigh up evidence from various sources away from the fervour, prejudices and limited viewpoint of those caught up in the actual events.
* a biblical reference to this:
2 Samuel 11:14-15 “In the morning David wrote a letter to Joab and sent it with Uriah. In it he wrote, ‘Put Uriah out in front where the fighting is fiercest. Then withdraw from him so that he will be struck down and die.’ ”
Full context can be read here:
The Price of Valour, by John Hamilton
Throssell, had survived some of the worst parts of the Gallipoli campaign. He was one of the few to live through the suicidal attack at the Nek, where wave after wave of charging Australian troops were cut to pieces by machine gun fire. Appeals to senior officers to stop the attack were rejected and the waves of troops sent to certain death continued. Only a few, Throssell included, managed to find cover and eventually edge their way back to safety.
Soon afterwards he became part of a move to take and hold “Hill 60”, where a partial trench was taken from the Turks who were kept apart from Australian troops only by a barrier of sandbags. The opposing sides attacked each other by throwing bombs into the trench occupied by their opponents. Survival meant catching the bomb before its short fuse burnt through and throwing it back to its source. Several men lost hands and arms during the several hours that this went on. Throssell was one of the few survivors, who despite being shot through the neck and his back peppered with bomb fragments, returned to the battle after being evacuated for medical attention. It was this involvement that earned him the Victoria Cross.
After the Gallipoli campaign he received a lengthy break for medical attention. During this time an attempt to correct a problem with his nose caused a penetration of his brain cavity from which fluid leaked and led to serious infection that caused problems throughout the rest of his life.
His final military experience was in Palestine where he was wounded again, but more tragically it was here that his brother Ric was killed. Later in the year he was part of the final assault on Jerusalem and was chosen to be part of the guard of honour when the victorious General Allenby entered the city.
Exalted to the status of hero after being award a Victoria Cross for actions at Gallipoli, after his return home he was soon pushed off the pedestal upon which he’d been placed, when he spoke out against war, saying that peace would never be achieved while some people could make substantial profits from war. This didn’t go down well in his conservative community, particularly after his marriage to writer Katherine Susannah Prichard, a committed socialist writer who became one of the earliest members of the Communist Party in Australia.
The effects of his war experience, the wounds he received, the legacy of a bungled wartime operation that gave him mild brain damage, the suspicions of his community, followed by the Great Depression when he fell into serious financial trouble – all led to his eventual suicide.
The book’s title is very appropriate and shows a different perspective of the glorious Anzac myth.
The Other Anzacs by Peter Rees
They are the nurses who travelled across half the world to do what they could for the “British” war effort. Unable to take up arms, they dedicated themselves to saving the lives of the victims of battle and disease, and were confronted daily by countless deaths and unspeakable battle wounds.
The book draws heavily on the personal accounts of the nurses, using their diaries and letters to find a way into their experiences and their emotions.
The book was adapted into a recent TV series Anzac Girls, and a paperback edition of the book was released under that new title. I bought the paperback edition and then watched the series before reading the book. Before I was able to get around to the book I found a hardcover edition, signed by the author, in an antiques and collectables shop. I bought it and gave the unread paperback to my mum.
The series chose to concentrate on only five of the nurses from the book, but they gave a good representation of the general nursing experience throughout the war. Watching the series didn’t detract at all from the later reading experience.
One aspect of the book that interested me was finding out the many local references. I found several of the nurses had links to nearby places I know. That gives me some interesting possibilities for further study. I even found that one of them lived nearby after the war and is now buried in the cemetery less than half a kilometre from my home.
While the men they nursed recognised the worth of their work, from the beginning the nurses had to contend with a bureaucracy that didn’t want women involved in that kind of war work. And yet the women soon had an effect, at times having to literally build up hospital facilities from scratch with very limited supplies.
Peter Rees writes that on Lemnos “The conditions were probably the worst experienced by any nurses during the war.” But despite that Wilson and her nurses were able to create a hospital that was able to keep death rates to a minimum.
Despite their essential work the sacrifices they made and the dangers they faced, the nurses (considered officers in rank) were only paid a fraction of what the orderlies working for them received. Likewise, after the war they were denied any of the entitlements that were offered to returned servicemen which included financial help with housing loans. Rees writes ” Authorities in Australia saw the nurses’ role as secondary to that of the soldier.” He later adds “Australia was slow to acknowledge the nurses who served in the war. This was belatedly rectified in October 1999 when a memorial to Australian nurses who served in all wars was unveiled on Anzac Parade in Canberra.
I started my recent exploration of WWI because I wanted to find out why it happened. The political reason for WWII seemed clear: to put an end to Hitler’s ambitions and the atrocities he was committing in his pursuit of them. But the reason behind WWI doesn’t seem so clear cut.While there were many possible contributing factors that led to the start of war in 1914, none of them alone seems to be significant enough to initiate and perpetuate the slaughter of the next 4 years.
While historians investigate the political and social triggers for war, as a Christian I think it’s important to look beyond those things and consider whether God merely sat idly aside as a passive observer while the people of the world gathered to blow each other apart and when the blood, mud and dust settled, redraw the boundaries of countless nations.
In other words, did God play any part in the war? If so, what part did He play?
Being neither a Calvinist nor a Moslem, I don’t believe that God pre-ordained all of the death and destruction. Mankind wasn’t driven along an unavoidable predestined path to war. War came about through choices, freely made by sinful mankind. The extent of man’s sin was displayed in the horrific acts committed and the resulting conditions arising from those acts; some of which I’ve described quite graphically in an earlier post.
God did not cause or ordain those acts, but He was more than able to USE those acts to further His purposes. He is more than willing to give mankind over to the consequences of our own choices, and will even give us a helping hand in achieving or obtaining what we’ve chosen in place of Him. (refer Romans 1:24-32 and 2 Thess 2:11-12)
What mankind meant for evil, God could turn around for His good, to move a few steps towards the fulfilment of His eternal plans.
From my reading of WWI – most of the emphasis seems to be on the Western Front. Anything else seems to be treated as peripheral to the “real war”. The Anzacs are a bit of a thorn in the side of that view of history because Australia and New Zealand insist on highlighting those “peripheral” campaigns, such as Gallipoli and Palestine, in which they played a part.I’m beginning to think that those “peripheral” campaigns were really the main event – leading to the downfall of the Ottoman Empire and the freeing of the Holy Land from centuries of Muslim control and setting up the political foundations for the establishment of present day Israel only three decades later.
The Western Front remained as a stalemate for almost the whole period of the war, and yet when the Middle East was freed from Ottoman rule, the armistice came (about a month after the fall of Damascus and the end of Turkish rule).
In seeing the Middle East as the main event in God’s purposes, I need to consider how the Western Front fits into everything and two possibilities have come to mind. Firstly, it helped set up the conditions for WWII and the holocaust (which played another part in the establishment of Israel) . Secondly, Britain’s involvement alongside France, defending French territory, also eased the path for Britain to remain in control in Palestine from the time General Allenby entered Jerusalem up until Israel became a sovereign state in 1948. Under other circumstances the French would most likely have objected to Britain’s control in that region and the resulting tensions could have complicated the later move to give Jews a homeland in their Promised Land.
While western Christians today are often focused on the state of their own nations and seem to think God’s attention is similarly fixed on them (particularly in America), the reality revealed through scripture is different. Throughout biblical prophecy, the only nation on earth that has a promise to be a part of God’s Kingdom is Israel. During the 20th Century both World Wars led to political changes that made the return of Israel to the world map possible, taking us another step or two closer to Jesus’ return to rule over the nations as Israel’s King.
Now it shall come to pass in the latter days
That the mountain of the Lord’s house
Shall be established on the top of the mountains,
And shall be exalted above the hills;
And all nations shall flow to it.
Many people shall come and say,
“Come, and let us go up to the mountain of the Lord,
To the house of the God of Jacob;
He will teach us His ways,
And we shall walk in His paths.”
For out of Zion shall go forth the law,
And the word of the Lord from Jerusalem.
He shall judge between the nations,
And rebuke many people;
They shall beat their swords into plowshares,
And their spears into pruning hooks;
Nation shall not lift up sword against nation,
Neither shall they learn war anymore.
This week I received a DVD related to my recent study of WWI.
Gallipoli the Road to Jerusalem is a documentary made by Kelvin Crombie, based on his book of the same name. Last night I watched the first part which was a condensed history starting with God’s covenant with Abraham through to the Gallipoli campaign of 1915.
I suspect some people would wonder what kind of historical account could be relevant to those two seemingly unconnected events.
Most simply it could be described as a history of Israel’s relationship to the Promised Land.
The book of Genesis reveals that the land was promised to Abraham and his descendants as an everlasting possession, but how does the Gallipoli campaign fit into that story?
Crombie sees Gallipoli as part of an ongoing preparation for the re-establishment of Israel as a nation in the land promised to them by God.
Gallipoli was the first major involvement of Anzac forces in battle. One of the worst battles they faced was a failed attack at a site called the Nek. Waves of soldiers were ordered to climb from their trenches to charge the Turkish trenches. They were mown down almost immediately. The event is portrayed in the Peter Weir film Gallipoli.
Those involved were from Light Horse brigades, separated from their horses, they’d been sent to Gallipoli to serve as infantrymen, to make up the numbers, replacing the thousands killed and wounded in the first few months of the campaign. Despite the high casualties suffered at the Nek, some survived, were reunited with their horses and were later involved in battles that ended centuries of Islamic rule, in Palestine.
Some of the survivors from the Nek were with General Allenby as he walked into Jerusalem to take control of the city in December 1917.
Also involved at Gallipoli were the Zion Mule Corps, who have been described as “the first regular Jewish fighting force – with a distinctively Jewish emblem and flag – to take active part in a war since the defeat of the Bar Kochba Revolt 2000 years ago.” 1
Illustration of medal depicting the Battle of the Nek from here: http://www.sandsofgallipoli.com.au/collections/sog05.php