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An Informed Faith

John T Squires

An Informed Faith

Day: December 14, 2020

The scriptural resonances in the Annunciation (Luke 1; Advent 4B)

The scriptural resonances in the Annunciation (Luke 1; Advent 4B)

The orderly account of the things coming to fulfilment (which we know as the Gospel of Luke) tells us much more about the beginnings of Jesus (his conception, birth, and early days) than the other Gospels. The passage offered by the lectionary for this Sunday is one such text.

It’s a well-known and familiar passage, from the very beginning of the Christmas story (Luke 1:26-38). It is the scene that is often called The Annunciation. The announcement that is being made in this scene, is to Mary, informing her that she will bear a child.

Mary responds dramatically to this news. She is perplexed, amazed; she is a virgin. “How can this be?”, she asks. A messenger from God informs her, though, that impossibilities are now becoming realities. Indeed, her aged, barren cousin is now pregnant, and Mary will find herself bearing a child—but no ordinary a child; a child “who will be holy, who will he called Son of God”. Now that is really out of the ordinary!

We learn all of this through the “reporting” of a dialogue between the two characters, mother-to-be Mary, and the angel Gabriel. The dialogue isn’t an actual transcript of what took place—indeed, there is no way that the author of this Gospel could have been present to listen and remember.

Instead, the scene is based on the typical dialogue scene that we find at many places in Hebrew Scriptures. And it comes hard on the heels of a similar encounter, another dialogue scene, reported earlier in this chapter (Luke 1:5-22). The earlier dialogue involved an older man, Zechariah (although this dialogue ends up with Zechariah being completely mute); the next scene involves a young woman (who holds her own in the dialogue, as we shall see).

The dialogue proceeds, just as we would expect: he said, then she said; then he said, and so she said. He, of course, is the angel Gabriel. She is Mary, at this time identified simply as “a virgin engaged to a man whose name was Joseph” (1:27).

Jews knew about the angel Gabriel from his appearances to Daniel (Dan 8:15-17, 9:21). He appeared to Daniel at the time of prayer (Dan 9:21)—presumably this is the same angel who had earlier appeared to Zechariah, in Jerusalem, at a time of prayer (1:10-11).

If this is indeed the same angelic person who appeared to Daniel (and to Zechariah, and Mary), then he was quite a sight; Daniel describes Gabriel as “a man clothed in linen, with a belt of gold from Uphaz around his waist. His body was like beryl, his face like lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and the sound of his words like the roar of a multitude.” (Dan 10:5-6).

Such an appearance would undoubtedly evoke fear. Indeed, before Gabriel even speaks to him, Zechariah is said to have been “terrified, and fear overwhelmed him” (Luke 1:12), as also was Daniel (Dan 8:17), who says that “my strength left me, and my complexion grew deathly pale, and I retained no strength”, before he fell in a trance to the ground (Dan 10:8-9).

So the words of the angel, in both scenes, seek to meet this understandable response. “Do not be afraid”, he says to Zechariah (1:13) and also to Mary (1:30). This is what angels do; this is how they greet people: “do not be afraid” (see Gen 15:1, 26:24; 2 Kings 1:15; Dan 10:9). Zechariah’s fear had gripped him before he spoke a word, but Mary had the presence of mind, before the angel spoke these words, to reflect on what she was experiencing.

The dialogue begins when Gabriel greets Mary (1:28) and informs her that she was favoured (the word comes from the Greek word charis, which means grace or favour, and becomes a key theological term in early Christianity). Mary is described as being “much perplexed by his words and pondered what sort of greeting this might be” (1:29).

He then says, as we have noted, “Do not be afraid, Mary, for you have found favour with God.” That is followed by a declaration of the name of the child: “you will conceive in your womb and bear a son, and you will name him Jesus” (1:31). This is parallel to the declaration made to Zechariah: “your prayer has been heard; your wife Elizabeth will bear you a son, and you will name him John” (1:13).

This follows the same pattern in scriptural stories when divinely-favoured women are told they will give birth, and they name of their child: Hagar, mother of Ishmael (Gen 16:11), Sarah, mother of Isaac (Gen 17:19), Gomer, the wife of Hosea and mother of three children (Hosea 1:4,6,9); and see also the moment of naming for Leah, mother of Asher (Gen 30:13), the unnamed mother of Samson (Judges 13:24), and Hannah, mother of Samuel (1 Sam 1:20).

The angel continues: “He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David; he will reign over the house of Jacob forever, and of his kingdom there will be no end” (1:32-33). The Davidic ancestry of Jesus was an important claim for the early Christians. It was cited in early literature as a key element (Luke 2:4; John 7:42; Rom 1:3; 2 Tim 2:8; Rev 5:5, 22:16; see more on this at https://johntsquires.com/2019/12/19/descended-from-david-according-to-the-flesh-rom-1/).

Mary still is not fazed. She comes right back at the angel: “How can this be, since I am a virgin?” (1:34). Good point, well made! Only once, here in Luke, and only once in Matthew’s account, is the point made that Mary was a virgin when she conceived (Matt 1:23; see my consideration of this issue at https://johntsquires.com/2019/12/21/a-young-woman-a-virgin-pregnant-about-to-give-birth-isa-714-in-matt-123/)

In response to this good comeback, Gabriel responds with a number of significant points. First, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God.” This statement references three central scriptural elements.

The Holy Spirit is understood to be active throughout the story of Israel: at the moment of creation (Gen 1:1-2), bringing all creatures into being (Ps 104:30), in equipping specific leaders (Exod 31:2-3; Num 11:25, 26; Deut 34:9; Judges 3:9-10, 6:34, 11:29, 13:25; 1 Sam 10:6, 10, 11:6, 16:13, 2 Sam 23:2; 2 Kings 2:9, 15), by inspiring the prophets (Isa 61:1: Ezekiel 2:2; Joel 2:28-29), and in the servant of the Lord (Isa 42:1). Mary here stands with others early in Luke’s story who experience the Holy Spirit coming upon them (John, 1:15; Elizabeth, 1:41; Zechariah, 1:67; Simeon, 2:25-26); and, of course, Jesus himself is filled with the Spirit (3:22; 4:1).

Holiness was a central element of piety in ancient Israel; the holy God called a holy people to live in covenant with him, and exhibit holiness in every aspect of life (Lev 11:44-45, 19:2, 20:7-8; Exod 19:6; Deut 7:6, 14:2, 21, 28:9). Following from this prophetic word to his pregnant mother, the adult Jesus was indeed known as “the holy one” (Mark 1:24; Luke 4:34; John 6:69; Acts 3:14, 13:35).

“Son of God” was also a phrase derived from older traditions; the king was regarded as God’s son (Ps 2:7; 2 Sam 7:14), commencing with David (Ps 89:26-28), and Israel as a whole was regarded as God’s son (Exod 4:22: Jer 31:9, 20). It is applied to Jesus with regularity in his adult life (Luke 4:3,9,41; 8:28; 22:70; Acts 9:20; John 1:34,49; 11:4,27; 19:7; 20:31) as well as in early confessions of faith (Rom 1:4; 2 Cor 1:19; Gal 2:20; Eph 4:13; Heb 4:14; 6:6; 10:29; 1 John 3:8; 4:15; 5:5; Rev 2:18).

Then, Gabriel tells Mary, “your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren” (1:35). The Hebrew Scriptures offer accounts of women thought unable to bear a child, being visited by an angel and gifted a child by God, such as Sarah (Gen 11:30), Rebekah (Gen 25:21), and the woman who bore Samson (Judges 13:3). This blessing from God is celebrated by the psalmist (Ps 113:9) and the prophet (Isa 54:1).

“Jump for joy: Mary and Elizabeth”
Original watercolour painting by Corby Eisbacher

Gabriel’s final words are “nothing will be impossible with God” (1:35-36). This also is a biblical phrase; see Zechariah 8:6, and note also Gen 18:14 and Job 42:2.

Finally, to end the conversation, Mary concludes, “Here am I, the servant of the Lord; let it be with me according to your word” (1:38). She accepts what is in store for her. Traditional Christianity has highlighted this element in the story; Mary becomes the humble, self-effacing, obediently submissive, thoroughly passive figure of traditional Catholic piety.

This overlooks the fact that “here am I” was a standard response to a commission from God, spoken by faithful and fearless prophets, Moses (Exod 3:4), Samuel (1 Sam 3:4), Isaiah (Isa 6:8), Trito-Isaiah (Isa 65:1), and Jeremiah (Jer 26:14), as well as the psalmist (Ps 40:7), and the patriarchs, Abraham (Gen 22:1), Esau (Gen 27:1), Jacob (Gen 31:11 and 46:2). It is also the response of Ananias in Damascus to a vision of the Lord (Acts 9:10). Mary is here accepting a challenging divine commission, and pledging her commitment to the task. It is an activist’s response!

The interpretation of Mary as passive, humble, submissive and obedient also overlooks the feisty nature of Mary’s interchange with Gabriel, as we have traced it. And this feisty nature, with its prophetic focus and clarity, is made clear just a few verses later, as Mary sings in praise of God (1:39-45). In this song, she makes it clear that she is up for the task, that she has the vision of what God is doing in Jesus, that she is fully subscribed to working for the righteous-justice of God in the lives of her people!

The many scriptural resonances, both in that song (known as the Magnificat) and in the scene of the Annunciation, indicate that Mary is to be understand within the stream of prophetic figures in Hebrew Scripture. She was a force to be reckoned with!

The scene of the Annunciation closes with the brief note, “the angel departed from her” (1:38). The angel had left; but the consequences of this announcement would stay with Mary, through the coming months of her pregnancy and the birth of the child; and through the coming years, of his growth through childhood, his adulthood, and the tragic events of betrayal, trial, crucifixion and death.

“The Annunciation” by Chinese artist He Qi

Mary knew, from the start, of the significance of this child (at least as Luke tells in his orderly account). And what did Mary know, of the stories that were later told, that he proclaimed the kingdom, healed the sick, cast out demons, and had even been raised from the dead? And how did she speak of him, then?

Author John T SquiresPosted on December 14, 2020May 11, 2021Categories An Orderly Account: Gospel of LukeTags Advent, Luke, scripture, theology2 Comments on The scriptural resonances in the Annunciation (Luke 1; Advent 4B)

An Orderly Account: Luke and Acts

  • “An orderly account”: a quick guide to Luke and Acts
  • Costly discipleship, according to Luke
  • Did Luke write the first “orderly account” about Jesus?
  • With one eye looking back, the other looking forward: turning to Luke’s Gospel I (Year C)
  • Leaving out key moments, so they can appear later in the story: turning to Luke’s Gospel III (Year C)
  • “A light for the Gentiles, salvation to the ends of the earth”: turning to Luke’s Gospel II (Year C)
  • The scriptural resonances in the Annunciation (Luke 1; Advent 4B)
  • Magnificat: the God of Mary (Luke 1) is the God of Hannah (1 Sam 2) (Advent 4C)
  • “To give knowledge of salvation”: Luke’s portrayal of John the baptiser (Luke 3; Advent 2C)
  • On angels and virgins at Christmastime (Luke 2; Christmas Day B)
  • A light for revelation to the Gentiles and for glory to your people Israel (Luke 2; Christmas 1B)
  • John the baptiser’s call for ethical, faithful living (Luke 3; Advent 2C)
  • A Testing Time: forty days in the wilderness (Luke 4)
  • Sacred place and sacred scripture: forty days in the wilderness (2)
  • Scripture fulfilled in your hearing (Luke 4:16-30; Epiphany 3C, 4C)
  • Jesus and conventional Jewish piety (Luke 4:16; Epiphany 3C)
  • Jesus, scripture and experience (Luke 4:17, 21; Epiphany 3C)
  • The holistic spirit-inspired mission of Jesus (Luke 4:18–19; Epiphany 3C)
  • Jesus, the widow of Sidon and the soldier of Syria: representatives of the community of faith (Luke 4:25–27; Epiphany 4C)
  • Two prophets of Israel, the widow of Sidon and the soldier of Syria: an inclusive community of Jews and Gentiles (Luke 4:25–27; Epiphany 4C)
  • Leave everything, follow Jesus (Luke 5:1-11; Epiphany 5C)
  • On a level place, with a great crowd (Luke 6; Epiphany 6C)
  • Blessed are you … poor, hungry, weeping … (Luke 6; Epiphany
  • The plain, the synagogue, and the village (Luke 6, 4 and 1; Epiphany 6C)
  • Bless—Love—Forgive—and more. The teachings of Jesus (Luke 6; Epiphany 6C, 7C)
  • The beloved physician, the lover of God, and loving our enemies (Luke 6; Epiphany 7C)
  • Perfect, or merciful? The challenge Jesus poses (Matt 5, Epiphany 7A; Luke 6, Epiphany 7C)
  • Jesus and his followers at table in Luke’s “orderly account”
  • Before Transfiguration Sunday, the stories of the dying slave and the grieving widow (Luke 7; Epiphany 9C; Proper 4C)
  • Bringing his ‘exodos’ to fulfilment (Luke 9; Transfiguration C)
  • Setting his face to go to Jerusalem (Luke 9:51, 13:33, 17:11, 19:11; Lent 2C)
  • Listening and learning at the feet of Jesus (Luke 10; Pentecost 6C)
  • Jerusalem, Jerusalem: holy city, holy calling (Luke 13; Lent 2C)
  • The discomfort of ambiguity (Luke 15; Lent 4C)
  • Don’t take it at face value: on former things and new things
  • Don’t take it at face value: on what lies behind and what lies ahead (Lent 2C)
  • What do you see? What do you hear? (Luke 19; Palm Sunday C)
  • Holy Week: the week leading up to Easter
  • Sacrificial death and liberating life: at the heart of Easter
  • The death, resurrection and ascension of Jesus in Luke’s “orderly account”
  • Easter in Christian tradition and its relation to Jewish tradition
  • A time in-between the times, a space in no-space.
  • The tomb is empty. He is not here. He is risen.
  • He Is Not Here Day
  • Discovering new futures … letting go of the old
  • Ten things about Pentecost (Acts 2)
  • The cross-cultural nature of the early Jesus movement
  • On earth, as in heaven: the key to The Lord’s Prayer (Luke 11; Pentecost 7C)
  • “Where your treasure is, there your heart will be also” (Luke 12; Pentecost 9C)
  • On incense and injustice, of assemblies and abominations
  • Coming to grips with the judgement of God (Luke 12 and Isaiah 5; Pentecost 10C)
  • Disreputable outsiders invited inside: parables in Luke 14 (Pentecost 12C, 13C)
  • Disturbing discipleship: exploring the teachings of Jesus in Luke 14 (Pentecost 12C to 13C)
  • In defence of the Pharisees: on humility and righteousness (Luke 18; Pentecost 20C)
  • Was none of them found to return and give praise to God except this foreigner? (Luke 17; Pentecost 18C)
  • Unjust judge, shameless widow (Luke 18; Pentecost 21C)
  • Zacchæus: patron saint of change and transition (Luke 19; Pentecost 21C)
  • Look up to the sky? Look down to your feet! (Luke 20; Pentecost 22C)
  • Ministry and Mission in the midst of change and transition (Luke 21:13)
  • “When these things begin to take place … your redemption is drawing near” (Luke 21; Advent 1C)
  • “Be alert at all times, praying that you may have the strength … to stand before the Son of Man” (Luke 21; Advent 1C)
  • The moment of recognition: walking … talking … listening … understanding … (Luke 24; Easter evening)
  • From Learners to Leaders: deepening discipleship in Luke’s “orderly account”
  • Judas: reconsidering his part in the Easter story (Acts 1; Easter 7B)
  • Pentecost, the Spirit, and the people of God (Acts 2; Pentecost B)
  • What God did through him: Peter’s testimony to Jesus (Acts 2; Easter 2A)
  • What God did through him: proclaiming faith in the public square (Acts 2)
  • Repent and be baptised: Peter’s Pentecost proclamation (Acts 2; Easter 3A)
  • The church in Acts: Times of refreshing (Acts 3; Easter 3B)
  • Boldly proclaiming “no other name” (Acts 4; Easter 4 B)
  • The church in Acts: Unity, testimony, and grace (Acts 4; Easter 2B)
  • We must obey God rather than human authority (Acts 5; Easter 2C)
  • Edging away from the centre (Acts 8; Easter 5B)
  • What happened after Philip met the Ethiopian? (Acts 8; Easter 5B)
  • The calling of Saul and the turn to the Gentiles: modelling the missional imperative (Acts 8—12; Easter 3C)
  • People of ‘The Way’ (Acts 9; Easter 3C)
  • You will be told what you are to do (Acts 9; Easter 3C)
  • Resurrection life, economic responsibility, and inclusive hospitality: markers of the Gospel (Acts 9)
  • Another resurrection! (Acts 9; Easter 4C)
  • Even to the Gentiles! (Acts 10; Easter 6B)
  • Even to the Gentiles (Acts 11; Easter 5C)
  • On literary devices and narrative development (Acts 16; Easter 7C)
  • The unknown God, your own poets, and the man God chose: Paul on the Areopagus (Acts 17; Easter 6A)
  • Lydia, Dorcas, and Phoebe: three significant strategic leaders in the early church
  • An Affirmation for Our Times
  • I make prayers on your behalf (Letters to Luke #1; Year C)
  • I rejoice in the gift of writing (Letters to Luke #2; Year C)
  • How exciting it was! (Letters to Luke #3; Year C)
  • I write briefly (Letters to Luke #4; Year C)
  • I am happy to report that we have held another reading (Letters to Luke #5; Year C)
  • I was astonished to receive your brief note (Letters to Luke #6; Year C)
  • Leaving Luke . . . Meeting Matthew

Scripture and Theology

  • The Word of God, Scripture, and Jesus Christ
  • Marrying same-gender people: a biblical rationale
  • Discernment
  • Interpreting the creeds “in a later age”
  • Affirming the Teachings of Jesus
  • To articulate faith contextually
  • Let your gentleness be known to everyone
  • What can we know about the birth of Jesus?
  • “An orderly account”: a quick guide to Luke and Acts
  • Costly discipleship, according to Luke
  • In the wake of the verdict about Pell …
  • Another Time, Another Place: towards an Australian Church
  • Holy Week: the week leading up to Easter
  • Sacrificial death and liberating life: at the heart of Easter
  • The death, resurrection and ascension of Jesus in Luke’s “orderly account”
  • Easter in Christian tradition and its relation to Jewish tradition
  • The cross-cultural nature of the early Jesus movement
  • Jesus and his followers at table in Luke’s “orderly account”
  • Once again: affirming our diversity, celebrating joyous marriages
  • Ten things about Pentecost (Acts 2)
  • The Paraclete in John’s Gospel: exploring the array of translation options (John 14, 15, 16)
  • “Do you believe in the Triune God?”
  • The DNA of the UCA (part I)
  • The DNA of the UCA (part II)
  • Harness the passion, but restrain the rhetoric. Musing on the role model which Paul offers in Galatians.
  • Providing for the exercise by men and women of the gifts God bestows upon them: lay people presiding at the sacraments in the Uniting Church
  • Freedom and unity: themes in Galatians
  • Australian Religious Leaders support renewable energy
  • Human sexuality and the Bible
  • Dividing the unity, splintering the connections: more ACC agitation
  • Giving Voice, Telling Truth, Talking Treaty: NAIDOC 2019
  • Advocacy and Climate Change, Growth and Formation, Treaty with First Peoples: Synod 2019
  • Climate Change: a central concern in contemporary ministry
  • On earth, as in heaven: the key to The Lord’s Prayer (Luke 11; Pentecost 7C)
  • Ramping up the rhetoric, generating guilt and provoking panic: the failed strategy of conservatives in the UCA (part I)
  • Ramping up the rhetoric, generating guilt and provoking panic: the failed strategy of conservatives in the UCA (part II)
  • Ramping up the rhetoric, generating guilt and provoking panic: the failed strategy of conservatives in the UCA (part III)
  • International Day of the World’s Indigenous Peoples
  • In the wake of the verdict (and appeal decision) relating to Pell …
  • Where will we find hope? When will we see justice?
  • Supporting the Climate Strike
  • Gracious openness and active discipleship as key characteristics of church membership
  • Please Leave ?? No — Please Stay !!
  • Stones singing and rivers vibrating … a liturgy for Holy Communion
  • Faith in Action: a religious response to the Climate Emergency (Part One)
  • Faith in Action: a religious response to the Climate Emergency (Part Two)
  • Faith in Action: a religious response to the Climate Emergency (Part Three)
  • Celebrating Transitions: into a strange and graceful ease … (part one)
  • Celebrating Transitions: into a strange and graceful ease … (part two)
  • We wait, and hope, and grieve, anticipating …
  • On the move. A reflection on Christmas.
  • Reflecting on faith amidst the firestorms
  • This is the world we live in, this is the Gospel we believe in
  • Giving up? Or going deep? The opportunity of Lent
  • Passing the peace, sharing the elements, greeting the minister
  • When you come together … reflections on community in the midst of a pandemic
  • Holy Week: a week set apart, in a time set apart.
  • It was on that night that everything came to a head. Maundy Thursday Reflections.
  • Sacrificial Death: to give his life. Good Friday Reflections
  • Liminal Space: waiting and not knowing. Holy Saturday Reflections
  • Liberating Life: a new way of being. Easter Sunday Reflections
  • It’s been just over a month—but there have been lots of learnings!
  • Not this year. So what about next year?
  • The times, they are are a-changin’.
  • When we come together (2) … values and principles in the midst of a pandemic
  • It’s been two months under restrictions—what will our future look like? (1)
  • It’s been two months under restrictions—what will our future look like? (2)
  • Saying sorry, seeking justice, walking together, working for reconciliation
  • Worship like the first Christians. What will our future look like? (3)
  • Pentecost: the spirit is for anyone, for everyone.
  • Racism and Reconciliation
  • Paul’s vision of “One in Christ Jesus” (Gal 3:28) and the Uniting Church
  • In memory of James Dunn (1939–2020)
  • Black Lives Matter. Now—and Then.
  • Hiroshima and Nagasaki (1945), and the commitment to seek peace (2020)
  • Sexuality and Gender Identity Conversion Practices Bill: A Christian Perspective
  • Always Was, Always Will Be. #NAIDOC2020
  • The Lectionary: ordering the liberty of the preacher
  • Women in the New Testament (1): the positive practices of Jesus and the early church
  • Women in the New Testament (2): six problem passages
  • Reflections on a significant anniversary
  • What do we know about who wrote the New Testament Gospels? (1)
  • What do we know about who wrote the New Testament Gospels? (2)
  • What do we know about who wrote the letters attributed to Paul? (3)
  • What do we know about who wrote the letters in the name of the apostles? (4)
  • Revelation: a complex and intricate world of heavenly beings and exotic creatures
  • Why the Christmas story is not history (1)
  • Why “the Christmas story” is not history (2): Luke 1-2 and Matthew 1-2
  • Advent Greetings from Canberra Region Presbytery
  • Honours. Honestly?
  • Celebrations in Canberra (in the Uniting Church Presbytery)
  • Enough is Enough!
  • Earth Day 2021
  • From BC (Before COVID) to AD (After the Disruption)
  • The identity of the Uniting Church
  • #IBelieveHer: hearing the voice of women (Easter Day; John 20)
  • An Affirmation for Our Times
  • The missional opportunity of Trinity Sunday
  • The Murugappans of Biloela
  • World Refugee Day 2021: “when I was a stranger, you welcomed me”
  • The climate is changing; the planet is suffering; humanity is challenged.
  • 20 years on, and the shame continues: the Palapa, the Tampa, and “children overboard”
  • Rosh Hashanah: Jewish New Year
  • Remembering John Shelby Spong (1931–2021)
  • International Day of Indigenous Peoples
  • A Safe Place for Rainbow Christians
  • Working with First Peoples and advocating for them
  • Jesus, growing, learning: a review of ‘What Jesus Learned from Women’
  • “The exercise by men and women of the gifts God bestows upon them”: celebrating women in leadership in the Uniting Church
  • On vaccinations, restrictions, and fundamentalism
  • We are buying more debt, pain, and death: a case against nuclear-powered submarines
  • World Rivers Day (27 September)
  • Affirming and inclusive passages from scripture
  • The challenge of COVID-19 to Social Ethics as we know them
  • Mental Health Day, 10 October
  • The shame continues: SIEV X after 20 years
  • What does it mean to be Protestant in the Contemporary World?

Life during COVID 19

  • Passing the peace, sharing the elements, greeting the minister
  • When you come together … reflections on community in the midst of a pandemic
  • Pastoral Letter to Canberra Region Presbytery on COVID-19 pandemic
  • Pastoral Letter to the Canberra Region Presbytery of the Uniting Church in Australia. 31 March 2020
  • Liminal Space: waiting and not knowing. Holy Saturday Reflections
  • It’s been just over a month—but there have been lots of learnings!
  • Not this year. So what about next year?
  • The times, they are are a-changin’.
  • When we come together (2) … values and principles in the midst of a pandemic
  • It’s been two months under restrictions—what will our future look like? (1)
  • It’s been two months under restrictions—what will our future look like? (2)
  • Worship like the first Christians. What will our future look like? (3)
  • Pastoral Letter to Canberra Region Presbytery: June 2020
  • “Greet one another” (2 Cor 13). But no holy kissing. And no joyful singing. (Trinity Sunday A)
  • Going “back” to church—what will our future look like? (4)
  • When you come together (3) … wait for one another (1 Cor 11)
  • Minimising risks in the ongoing reality of COVID-19
  • Pastoral Letter to Canberra Region Presbytery—September 2020
  • Reimagining—the spirit of our times
  • Coping in the aftermath of COVID-19: a global perspective, a local response
  • From BC (Before COVID) to AD (After the Disruption)
  • Values and Principles in the context of a pandemic (revisited)

The First Peoples of Australia

  • The sovereignty of the First Peoples of Australia
  • Affirming the Sovereignty of First Peoples: undoing the Doctrine of Discovery
  • On Covenant, Reconciliation, and Sovereignty
  • Learning of the land (1): Eora, Biripi, Whadjuk Noongar
  • Learning of the land (2): Ngunnawal, Namadgi and Ngarigo
  • The profound effect of invasion and colonisation
  • “Endeavour by every possible means … to conciliate their affections”
  • “We never saw one inch of cultivated land in the whole country”
  • “They stood like Statues, without motion, but grinn’d like so many Monkies.”
  • “Resembling the park lands [of a] gentleman’s residence in England”
  • On Remembering: Cook and Flinders (and Trim), Bungaree and Yemmerrawanne
  • “They are to be hanged up on trees … to strike the survivors with the greater terror.”
  • So, change the date—to what?
  • Learning of the land (3): Tuggeranong, Queanbeyan, and other Canberra place names
  • Learning from the land (4): Naiame’s Nghunnhu—fishtraps at Brewarrina
  • We are sorry, we recognise your rights, we seek to be reconciled
  • Reconciliation on the land of Australia: learning from the past
  • Reconciliation on the land of Australia: Bennelong and Yemmerrawanne
  • Reconciliation on the land of Australia: Bungaree and Mahroot
  • Reconciliation on the land of Australia: Cora Gooseberry and Biddy Giles
  • Reconciliation on the land of Australia: “these are my people … this is my land”.
  • Reconciliation on the land of Australia: living together with respect
  • Dark deeds in a sunny land: the exposé offered by John B. Gribble
  • This is the proper way: no climbing
  • “They appear’d to be of a very dark or black colour”. Cook, HMS Endeavour, and the Yuin people and country.
  • “Three canoes lay upon the beach—the worst I think I ever saw.” James Cook at Botany Bay, 29 April 1770
  • Saying sorry, seeking justice, walking together, working for reconciliation
  • Racism and Reconciliation
  • “We weigh’d and run into the Harbour”. Cook, the Endeavour, and the Guugu Yimithirr
  • Black Lives Matter. Now—and Then.
  • James Cook, the Endeavour, twelve turtles and the Guugu Yimithirr (3)
  • James Cook: Captain? Discoverer? Invader? Coloniser? Cook, the Endeavour, and Possession Island.
  • Always Was, Always Will Be. #NAIDOC2020
  • Invasion and colonisation, Joshua 3 and contemporary Australia (Pentecost 23A)
  • This whispering in our hearts: potent stories from Henry Reynolds
  • A vision, a Congress, and a struggle for justice
  • What’s in a name? Reconciliation ruminations
  • NAIDOC WEEK 2021
  • Heal Country: the heart of the Gospel (for NAIDOC WEEK 2021)
  • The Spirit was already in the land. Looking back on NAIDOC WEEK.
  • Working with First Peoples and advocating for them
  • World Rivers Day (27 September)

Paul

  • The calling of Saul and the turn to the Gentiles: modelling the missional imperative (Acts 8—12; Easter 3C)
  • The unknown God, your own poets, and the man God chose: Paul on the Areopagus (Acts 17; Easter 6A)
  • Freedom and unity: themes in Galatians
  • Paul’s vision of “One in Christ Jesus” (Gal 3:28) and the Uniting Church
  • Descended from David according to the flesh (Rom 1; Advent 4A)
  • The best theology is contextual: learning from Paul’s letter to the Romans (Year A)
  • The righteous-justice of God, a gift to all humanity (Romans; Year A)
  • Sighs too deep for words: Spirit and Scripture in Romans (Rom 8; Pentecost 9A)
  • Praying to be cursed: Paul, the passionate partisan for the cause (Rom 9:3; Pentecost 10A)
  • A deeper understanding of God, through dialogue with “the other” (Romans 10; Pentecost 11A)
  • God has not rejected his people. All Israel will be saved. (Rom 11; Pentecost 12A)
  • “We do not lose hope” (2 Corinthians; Pentecost 3B—6B)
  • For our instruction … that we might have hope (Rom 15, Isa 11, Matt 3; Advent 2A)
  • When you come together (3) … wait for one another (1 Cor 11)
  • A new creation: the promise articulated by Paul (2 Cor 5; Pentecost 6B)
  • “Greet one another” (2 Cor 13). But no holy kissing. And no joyful singing. (Trinity Sunday A)
  • Paul the travelling philosopher (1 Thessalonians; Pentecost 21–25A)
  • The sincerest form of flattery? Or a later, imperfect imitation? (2 Thessalonians; Pentecost 21B to 23B)
  • To the saints [not just in Ephesus] who are faithful (Ephesians 1; Pentecost 7B)
  • Declare boldly the gospel of peace, put on the armour of God (Ephesians 6; Pentecost 13B)
  • To the saints [not just in Ephesus] who are faithful (Ephesians 1; Pentecost 7B)
  • In the name of the apostle … (2 Timothy, Pentecost 17B to 21B)
  • Rightly explaining the word of truth (2 Tim 2:15; Pentecost 18C)
  • What does it mean to say that the Bible is inspired? (2 Tim 3:16; Pentecost 19C)
  • On care for orphans and widows (James 1; Pentecost 14B)
  • Fulfilling the Law (James 2; Pentecost 15B)
  • Wisdom from ages past for the present times (Leviticus, Jesus, James, and Paul) (Pentecost 15B, 23B)
  • The wisdom from above (James 3; Pentecost 17B)
  • The ‘word of exhortation’ that exults Jesus as superior (Hebrews 1; Pentecost 19B)
  • A great high priest who “has passed through the heavens” (Hebrews 4; Pentecost 20B)
  • A priest forever, “after the order of Melchizedek” (Hebrews 5; Pentecost 21B)
  • The perfect high priest who mediates “a better covenant” (Hebrews 9; Pentecost 23B)
  • The superior high priest who provides “the better sacrifices” (Hebrews 9; Pentecost 24B)
  • The assurance of hope in “the word of exhortation” (Hebrews 10: Pentecost 25B)

The Beginning of the Good News: Mark

  • The Lectionary: ordering the liberty of the preacher
  • Forty days, led by the Spirit: Jesus in the wilderness (Mark 1; Lent 1B)
  • The kingdom is at hand; so follow me. The Gospel according to Mark (Year B)
  • The more powerful one who is coming (Mark 1; Advent 2B)
  • The whole city? (Mark 1; Year B). Let’s take that with a grain of salt
  • “Let’s get down to business”: beginning the story of Jesus (Mark 1; Epiphany 3B)
  • Textual interplay: stories of Jesus in Mark 1 and the prophets of Israel (Year B)
  • 1: Where has Mark gone ?
  • 2 Mark: collector of stories, author of the passion narrative
  • 3 Mark: placing suffering and death at the heart of the Gospel
  • 4 The structure of the passion narrative in Mark
  • Reading the crucifixion as a scene of public shaming
  • In his house, out of his mind (Mark 3; Pentecost 2B)
  • The kingdom, God’s justice, an invitation to all (Mark 4; Pentecost 3B)
  • Mark: a Gospel full of questions (Mark 4; Pentecost 4B)
  • On ‘twelve’ in the stories of the bleeding woman and the dying child (Mark 5; Pentecost 5B)
  • On not stereotyping Judaism when reading the Gospels (Mark 5; Pentecost 5B)
  • Just sandals and a staff—and only one tunic (Mark 6; Pentecost 6B)
  • Shake off the dust that is on your feet (Mark 6; Pentecost 6B)
  • What’s in, and what’s out (Mark 6; Pentecost 8B)
  • Stretching the boundaries of the people of God (Mark 7; Pentecost 14B, 15B)
  • Wash your hands (Mark 7; Pentecost 14B)
  • On Jesus and Justa, Tyre and Decapolis (Mark 7; Pentecost 15B)
  • Disturbance, disruption, and destabilising words (Mark 8; Lent 2B)
  • Transfigured lives—in the here and now (Mark 9 and 1 Kings 2; Epiphany 6B)
  • The paradoxes of discipleship (Mark 8; Pentecost 16B)
  • Giving priority to “one of these little ones” (Mark 9; Pentecost 18B)
  • Boundary lines and the kingdom of God (Mark 9–10; Pentecost 18B to 20B)
  • Not to be served, but to serve: the model provided by Jesus (Mark 10; Pentecost 21B)
  • A ransom for many: a hint of atonement theology? (Mark 10; Pentecost 21B)
  • Seeing and believing as Jesus passes by (Mark 10; Pentecost 22B)
  • Love God, love neighbour: prioritising the Law (Mark 12; Pentecost 23B)
  • Love with all that you are—heart and soul, completely and entirely (Deut 6 in Mark 12; Pentecost 23B)
  • Jesus, the widow, and the two small coins (Mark 12; Pentecost 24B)
  • The beginnings of the birth pangs (Mark 13; Pentecost 25B)
  • Towards the Coming (Mark 13; Advent 1B)

The Book of Origins

  • Leaving Luke . . . Meeting Matthew
  • For our instruction … that we might have hope (Rom 15, Isa 11, Matt 3; Advent 2A)
  • The origins of Jesus in the book of origins: Matthew 1 (Advent Year A)
  • Now the birth of Jesus the Messiah took place in this way (Matthew 1; Advent 4A)
  • Descended from David according to the flesh (Rom 1; Advent 4A)
  • A young woman? A virgin? Pregnant? About to give birth? (Isa 7:14 in Matt 1:23; Advent 4A)
  • More on Mary (from the Protoevangelium of James)
  • Tales from the Magi (the Revelation of the Magi)
  • Herod waiting, Herod watching, Herod grasping, holding power (Matt 2; Christmas 1A)
  • Herod was infuriated, and he sent and killed all the children (Matt 2; Christmas 1A)
  • Repentance for the kingdom (Matt 4; Epiphany 3A)
  • Blessed are you: the Beatitudes of Matthew 5 (Epiphany 4A)
  • An excess of righteous-justice (Matt 5; Epiphany 5A)
  • You have heard it said … but I say to you … (Matt 5; Epiphany 6A)
  • The missing parts of the Sermon on the Mount (Matt 6 and 7; Epiphany Year A)
  • Towards Palm Sunday (Matt 21): Passover and politics
  • Towards Palm Sunday (Matt 21): Riding on a donkey (or two) as the crowd shouts ‘Hosanna’
  • Towards Palm Sunday (Matt 21): Waving branches, spreading cloaks
  • Towards Palm Sunday (Matt 21): Acclaiming the king, anticipating the kingdom
  • “Go nowhere among the Gentiles” (Matt 10:5): the mission of Jesus in the book of origins (Pentecost 3A)
  • “Even the hairs of your head are all counted.” (Matt 10:30; Pentecost 4A)
  • Come to me, take my yoke, I will give you rest (Matt 11; Pentecost 6A)
  • Parables: the craft of storytelling in the book of origins (Matt 13; Pentecost 7A)
  • The righteous-justice of God, a gift to all humanity (Romans; Year A)
  • Let anyone with ears, hear! (Matt 13; Pentecost 8A)
  • Chopping and changing: what the lectionary does to the parables of Matthew (Pentecost 7–9A)
  • A rock, some keys, and a binding: clues to the identity of Jesus (Matt 16; Pentecost 13A)
  • An invitation that you just cannot … accept! (Pentecost 19A)
  • Producing the fruits of the kingdom (Matt 21; Pentecost 19A)
  • Darkness, weeping, and gnashing of teeth: the scene of judgement (Matt 22; Pentecost 20A)
  • The greatest and first commandment … and a second, like it (Matt 22)
  • On these two commandments hang all the law and the prophets (Matt 22; Pentecost 22A)
  • Sitting on the seat of Moses, teaching the Law—but “they do not practice what they teach” (Matt 23; Pentecost 23A)
  • Discipleship in an apocalyptic framework (Matt 23–25; Pentecost 23–26A)
  • A final parable from the book of origins: on sheep and goats, on judgement and righteous-justice (Matt 25; Pentecost 26A)

The Book of Signs

  • John (the baptizer) and Jesus (the anointed) in the book of signs (the Gospel of John; Epiphany 2A)
  • In the beginning … the Prologue and the book of signs (John 1; Christmas 2B)
  • Living our faith in the realities of our own times … hearing the message of “the book of signs”
  • Righteous anger and zealous piety: the incident in the Temple (John 2; Lent 3B)
  • Raise up a (new) temple: Jesus and “the Jews” in the fourth Gospel (John 2; Lent 3B)
  • The serpent in the wilderness (John 3, Num 21; Lent 4B)
  • The complex and rich world of scriptural imagery in ‘the book of signs’ (John 3; Lent 4B)
  • The Pharisee of Jerusalem and the woman of Samaria (John 3 and 4; Lent 2–3A)
  • From the woman at the well to a Byazantine saint: John 4, St Photini, and the path to enlightenment (Lent 3A)
  • Misunderstanding Jesus: “they came to make him a king” (John 6; Pentecost 9B)
  • Claims about the Christ: affirming the centrality of Jesus (John 6; Pentecost 9B—13B)
  • In the most unlikely company: confessing faith in Jesus (John 9; Lent 4A)
  • In the most unlikely way … touching the untouchable (John 9; Lent 4A)
  • The Father and I are one (John 10; Easter 4C)
  • Yes, Lord, I believe—even in the midst of all of this! (John 11; Lent 5A)
  • Holding out for hope in the midst of turmoil (John 11; Lent 5A)
  • We wish to see Jesus (John 12; Lent 5B)
  • Love one another: by this everyone will know (John 13; Easter 5C)
  • “I am the way” (John 14): from elitist exclusivism to gracious friendship? (Easter 5A)
  • The Paraclete in John’s Gospel: exploring the array of translation options (John 14, 15, 16)
  • Father, Son, and Disciples (I): the *real* trinity in John’s Gospel (John 17; Easter 7B)
  • Father, Son, and Disciples (II): the *real* trinity in John’s Gospel (John 17; Easter 7B)
  • In defence of Thomas: a doubting sceptic? or a passionate firebrand? (Easter Sunday)
  • #IBelieveHer: hearing the voice of women (Easter Day; John 20)
  • The third time that Jesus appeared to the disciples (John 21; Easter 3C)
  • Back to the lake, back to fishing: a late resurrection story (John 21; Easter 3C)
  • “See what love the Father has given us”: the nature of 1 John (1 John 3; Easter 3B)
  • “We know love by this, that he laid down his life for us” (1 John 3; Easter 4B)
  • “In this is love: that God sent his son” (1 John 4; Easter 5B)
  • “The one who believes that Jesus is the Son of God” (1 John 5; Easter 6B)
  • Images drawn from the past, looking to the future, as a message for the present (Revelation; Easter, Year C)
  • “Worthy is the lamb that was slaughtered”: a paradoxical vision (Rev 5; Easter 3C)
  • With regard to Revelation … and the “great multitude that no one could count” in Rev 7 (Easter 4C)
  • With regard to Revelation … and the “great multitude that no one could count” in Rev 7 (Easter 4C)
  • A new heaven and a new earth … musing on Revelation 21 (Easter 5C, 6C)

The Basis of Union

  • What I really like about the Basis of Union
  • What is missing from the Basis of Union?
  • Alongside the Basis of Union, there was the Statement to the Nation
  • Fresh words and deeds
  • The Word of God, Scripture, and Jesus Christ
  • The sovereignty of the First Peoples of Australia
  • Affirming the Sovereignty of First Peoples: undoing the Doctrine of Discovery
  • On Covenant, Reconciliation, and Sovereignty
  • Forty four years on …

Marriage and the Uniting Church

  • Marrying same-gender people: a biblical rationale
  • A diversity of religious beliefs and ethical understandings
  • Marriage and the matter of being vital to the life of the church
  • Seven Affirmations
  • Recognising Pain, Working for Reconciliation
  • The “additional marriage liturgy” for Uniting Churches
  • An Explainer, in nine easy steps
  • Marriage of same gender people: a gift to the whole Church
  • Let your gentleness be known to everyone
  • The Uniting Church is not a political democracy
  • So, what just happened? (An Explainer, Updated)
  • A Prayer for the Uniting Church in Australia
  • “When you suffer, the whole body of Christ suffers”
  • Affirmations we can make together
  • Once again: affirming our diversity, celebrating joyous marriages

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