1. ​It takes away from the worship of God. The Bible declares that “The earth is the LORD’s and everything in it” (Psalm 24:1) and that God says “I will not give my glory to another or my praise to idols” (Isaiah 42:8). Hence, the practice of things such as smoking ceremonies to ward off evil spirits is completely at odds with Christian theology.

We acknowledge that God is sovereign over all land. Everything in heaven and earth belongs to God. We acknowledge the Kaurna people as the traditional custodians of the Adelaide region in which this church is located, and we respect the spiritual relationship they have with their country.

2. It leads to syncretism. Following on from this, because Aboriginal cosmology is pantheistic – God and the creation are one – there is a tendency for the traditional religious beliefs to be fused
together with biblical truth. Once again, this is incompatible with the exclusive claims of Scripture which teaches that faith in Jesus Christ is the only way to be saved (Acts 4:12; John 14:6).

​In contrast, note the recent article by Aboriginal Christian, Brooke Prentis, in which she refers to Uluru as the “most sacred and holy place”, which gives to a part of God’s creation an inappropriate status and significance (see Romans 1:18-25).

'This weekend, I was in a place that I consider one of the most sacred, most holy of places. Uluru.'

3. The parallel to ancestor worship. Official Indigenous protocols insist that words like “Elder” should be capitalised to acknowledge the continuing real presence of those who have died. (This is also why there is a warning on television programs which show images of deceased Aboriginal people). However, acknowledging Aboriginal “Elders”, past and emerging, is not simply honouring the memory of the departed – like many Australians do on Anzac Day – but is more akin to the ancestor worship still practised by many people today.

4. Biblical peacemaking principles of forgiveness teach that past sins should not be continually re-raised once they have been repented of. However, these prescribed “politically-correct” statements do precisely that. They have the practical effect of perpetuating guilt, while allowing no final resolution or real reconciliation to occur.

​5. The political nature of language. The secular form of language used in Indigenous protocols (such as “Traditional Custodians,” and “Respect to Elders”) is neither politically nor theologically neutral. As such, if we are serious about reconciliation, then we ought to use biblical language to express theological truths of sin, repentance, forgiveness and reconciliation.

6. It implies guilt by association. There is a growing pressure in our country to conform to a progressive social agenda involving identity politics. As such, to what extent are Christian denominations – or their individual members – responsible for historic crimes committed during the colonial period of Australia? Whereas injustices have tragically occurred, we should be careful of condemning our own spiritual forebears or of implicating the church today through guilt by association.

7. Theft must involve financial reparation. While many regularly acknowledge their guilt of dispossessing Aboriginals of their land, very few are willing to make financial restitution. But if one truly believes that they are in possession of “stolen property”, then they should give it back and not simply engage in disingenuous displays of virtue signalling. What’s more, this should be done by the individuals most concerned and not merely projected onto their own particular religious institution.

8. It undermines gospel reconciliation. As the gospel goes out to the ends of the earth, the redemptive power of the cross will continue to deliver God’s chosen people from enslaving idolatries and unite us together in Christ. But Welcome to Country and Acknowledgement of Country protocols support a worldview that privileges Aboriginal culture within our society and thereby hinders – rather than promotes – the work of reconciliation.

​9. It harms Christian unity. Our doctrine of the unity of the body of Christ is harmed since it perpetuates an unnecessary distinction between Aboriginal and all other Christians who live in Australia. In short, it rebuilds the dividing wall which previously existed before the cross (Ephesians 2:14-18; Galatians 3:28).

​10. Because the current Aboriginals were probably not the original inhabitants. This is a position historically held by many Australian anthropologists, scientists and academics. For example, Professor Manning Clark (1915-1991) originally argued that the modern Aboriginal was a descendant of a racially distinct, third wave of immigrants, who had themselves invaded and conquered those living here before them.

...The evidence from DNA of today’s Aboriginal populations, as well as those from the past recovered through ancient DNA is revealing new insights into the complexity of the First Australians population history. What we see in the DNA is evidence of an unbroken Aboriginal lineage for well over 2,000 generations.
Attempts to recover the ancient DNA from Mungo Man reported over ten years ago were subject to considerable critique. Consensus generally agreed that the reported results probably represented contaminated DNA, and not ancient DNA dating back over 40,000 years. The Elders of the Mungo Lake today have given consent for Griffith University researchers, under the direction of Professor David Lambert, to see if ancient DNA can be recovered from Mungo Man and numerous other individuals from the ancient Willandra Lakes system. This work is currently underway but really is at the edge of what is possible in ancient DNA studies.
The anatomy of the very first physical records for the First Australians also complements this picture. We see a morphology in the remains of Mungo Man and Mungo Woman, from some 42,000 years old, that would not look out of place in Aboriginal Australian populations today. Mungo Man and Woman are fully modern people in every sense of the word, and indeed represent some of the earliest modern human remains within the whole Australian-Asian region. Europe at this time was still the domain of the Neanderthals.
Finally, the study cited by Senator Leyonhjelm’s spokesperson seems to be misquoting the research of UQ Professor Hamish McGowan. While Prof McGowan does note that climatic conditions in the region around the Gwion Gwion rock art complex in northwest Australia probably meant that Aboriginal people abandoned the region for 1,500 years, he does not suggest the region was populated by an entirely different non-Aboriginal population. As noted above, there is no evidence to support such a proposal. - Michael Westaway.