Month: April 2021

“In this is love: that God sent his son” (1 John 4; Easter 5B)

The book we know as 1 John is unlikely, as we have seen, to have been a letter. It is more likely that it came into being as a sermon, which was later collected alongside some other works attributed to John, which were actual letters (2 John and 3 John), themselves placed alongside letters by other leaders (Peter, James, Jude—and, of course, Paul).

This sermon-letter is intended to encourage believers, who are to live in light, not in darkness, to love, and not to hate (1:5–10; 2:9–11; 3:11–15; 4:20–21), and to strive to ensure that their love reaches “perfection” (2:5; 4:12, 17–18) in their lives.

Set in stark contrast to these believers is “the world”, which is full of desire (2:16); those in “the world” do not help a person who is in need (3:17); they hate believers (3:13) and do not know God (3:1; 4:3–6).

The concluding words of the book, asserting that “the whole world lies under the power of the evil one” (5:20), suggest high tension, even outright conflict, between the people addressed in this letter, and some indeterminate “opponents”.

The work is attributed to the apostle John, and that invites comparisons with the Gospel which also, by tradition, carries the name of John as its author. The sectarian tendencies, already seen in John’s Gospel, appear to have intensified in the situation addressed in this letter. Yet, in the end, “the world” is only temporary (2:17); victory over the world is assured, for it has already come (4:4; 5:3–5). Indeed, God’s intention is to save the whole world (2:1–2; 4:9, 14).

Who are the opponents? A dispute regarding the nature of Jesus is hinted at; this may point towards a doctrinal basis for the conflict. A central assertion, for the author of this sermon-letter, is that “Jesus Christ has come in the flesh” (4:2).

This claim appears to have been made in opposition to another view (that Jesus only appeared to be “in the flesh”, it is often assumed). Likewise, it is twice asserted that Jesus is “the atoning sacrifice for our sins” (2:2; 4:10; this is the NRSV translation of the complex Greek word used, hilasmos). We encounter this technical word in the affirmation of 4:10, in the Epistle passage offered by the lectionary this coming Sunday.

These credal claims have led some interpreters to claim that the “opponents” reflected in this sermon-letter were Docetists, who claimed that Jesus only appeared to be of human flesh. (The term “Docetist” comes from the Greek word dokeo, meaning to appear or to seem.)

Various claims made concerning Jesus reflect the developing Christology that we can see in other New Testament documents: Jesus is “Son of God” (4:15; 5:5, 10), “Messiah” (2:22; 3:23; 5:1), the one who is “righteous” (2:2, 29). The author of this sermon-letter thus takes his place alongside other “apostolic” authors who together will provide the data for the developing “apostolic faith” of the second century onwards.

There is a particular emphasis in this sermon-letter on the claim that Jesus “came by water and blood” (5:6). This appears to argue against a view that Jesus came “by water” only—that is to say, a view that minimises or rejects the saving significance of the death of Jesus. For the author, a central assertion is that “the blood of Jesus [God’s] Son cleanses us from all sin” (1:7).

The conflict between the author and his opponents had become tense and even malicious, as we might deduce from the references to “deceivers” (2:26; 5:7), “false prophets” (4:1), “liars” and their “lies” (2:4, 22, 27; 4:20; 5:10), and the “spirit of error” (4:6). These condemnatory terms climax in the reference to, not one, but many “antichrists” (2:18–25; 4:2– 6).

The connection of such derogatory labels with the credal assertions of the author (especially at 2:22 and 5:10) suggests that sectarianism has fuelled this conflict. A further piece of evidence in support of this is the use of the term “anointing” (2:20, 27) to describe the status of the recipients. This word, in Greek, is related to “Christ”, the title reserved for Jesus. Those anointed by God claim a special status as Christ’s people—a claim that fits well within the polemical context of increasing sectarianism.

*****

A striking feature of the letter occurs towards its end, in a compact sentence (5:13) which contains both a description of the recipients (“you who believe in the name of the Son of God”) and a declaration of the purpose of the letter (“so that you may know that you have eternal life”). The key terms in this sentence are immediately reminiscent of a similar declaration of purpose towards the end of John’s Gospel (John 20:31).

Table A: Purpose Statements in John and 1 John
John 20:31
But these are written so that you may believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.
1 John 5:13
I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.

Each work is “written” concerning “eternal life”, granted to people who “believe” in Jesus as “the Son of God”. The similarities suggest either common authorship, or an intentional allusion to the Gospel by the author of the letter. The differences in style and theology between the two works are subtle, but they do reinforce the latter option as preferable.

One clear difference to be noted is that, whilst the Gospel makes frequent references to Hebrew Scripture (both in quotations and by allusion), the letter betrays little awareness of these scriptures, other than what had already been mediated through the Gospel. The strong Jewish context of the Gospel is not evident in this letter. Other points of differentiation are noted below.

There are many signs of the common theological standpoint shared by letter and Gospel. The opening of the letter is reminiscent of the grand poem which begins John’s Gospel, and three important themes of this Gospel are flagged in both prologues. Central to each is the revelation of God (1 Jn 1:2; John 1:14, 18) which occurs through speaking (1 Jn 1:1, 3; compare “the Word” of John 1:1, 14) and conveys the message of eternal life (1 Jn 1:2; John 1:4).

Another important motif in the prologue to the letter is the believer’s fellowship with God and Jesus (1 Jn 1:3), which may be compared with the Gospel terminology of “abiding in” (John 14:17; 15:1–11). The sense lof testimony which permeates 1 Jn 1:1–4 resonates with the frequent emphasis on testimony, or witness, in the Gospel (John 1:6–8, 15, 19, 32– 34; 3:31–34; 5:31–32, 36–39; 8:17–19; 10:25–27; 19:35). The note of joy which ends the prologue (1 Jn 1:4) reflects similar expressions in the Gospel (John 15:11; 16:20–24; 17:13).

Beyond the letter’s prologue, other themes also point towards the Gospel of John, with some observable differences. The language of light and darkness (1 John 1:5–7; 2:8–10) is a reminder of the Gospel’s use of similar imagery (John 1:4–9; 3:19–21; 12:46), although there is a change in attribution, from Jesus as “the light of the world” (John 8:12; 9:5), to the affirmation that “God is light” (1 Jn 1:5).

The letter writer asserts that “we are from the truth” (3:19) and “we know the spirit of truth” (4:6); this is reminiscent of the claim of the Johannine Jesus that “I am the truth” (John 14:6) and his promise that “if you continue in my word…you will know the truth” (John 8:32).

Indeed, a consistent emphasis on adherence to the truth runs through the letter (1 John 1:6, 8; 2:4, 8, 21, 27; 3:18–19; 4:6; 5:6, 20) as through the Gospel (John 1:9, 14, 16; 3:21; 4:23–24; 6:55; 7:18; 8:32; 14:6, 17; 16:13; 17:17–19; 19:37–38).

We have already noted the occurrence of the phrase eternal life in the letter’s prologue (1 Jn 1:2); it occurs elsewhere in the letter (2:25; 3:15; 5:11, 13, 20). This is a recurrent theme in the Gospel, for it characterises the offer which Jesus makes to his followers (John 3:15–16, 36; 4:14; 5:24; 6:27, 40, 47, 54, 68; 12:25, 50; 17:1–3).

Again, as we have seen, the attribute of love is highly prized by the letter writer; the command to love, which issues from God (1 John 2:7–8; 3:23– 24; 4:21; 5:1–5), looks back to the Johannine Jesus, who is twice reported as delivering this commandment (John 13:34–35; 15:12–17) and whose death exemplifies such love (John 15:13; see also 10:11–18; 12:23–26). However, the notion that love can be perfectly expressed (1 Jn 4:17) and the opposition between love and fear (1 Jn 4:18) go beyond the Gospel’s exposition of love, as does the claim that “God is love” (1 Jn 4:8).

Knowledge is a key concern of this letter (1 John 2:4, 13–14, 21; 3:1, 19; 4:2, 6–8, 16; 5:13); likewise, in the Johannine account of the life of Jesus, knowing Jesus is crucial (John 10:4–5, 14–15, 27; 14:1–7; 16:29–30; 17:3, 7, 25–26). The assertion to the letter’s recipients that “all of you have knowledge” (1 John 2:20) reflects the Gospel’s concern for people to know Jesus; this is especially important in the early chapters (John 1:10, 18, 26, 31, 33, 48; 3:2, 11; 4:22, 25, 42).

The emphasis on knowledge in this letter has led interpreters to the view that the writer is combating a Gnostic development in the Jesus movement, which places great weight on knowing in contrast to believing. (The Greek word for knowledge is gnosis.) We have seen a similar debate in 1 Corinthians 2:6–3:4. The letter-writer assures the recipients that the anointing they have received provides them with knowledge about all things (1 Jn 2:20, 27).

The substance of this knowledge, in the Gospel, is that Father and Son are one (John 10:30; related expressions are found at 14:7 and 16:32); a similar discussion in the letter treats Father and Son as a unity (1 Jn 2:22– 24). The characteristic Johannine language of Father and Son, in intimate and reciprocal relationship with one another (given fullest expression in John 17), also runs throughout this letter (1 Jn 1:3, 7; 2:22–24; 3:8, 23; 4:9–10, 14–15; 5:9–12, 13, 20).

The Spirit is given by the Father (1 Jn 3:24; 4:13) and is described as “the spirit of truth” (1 Jn 4:6), reflecting the most frequent Gospel portrayal of the Spirit (John 14:17; 15:26; 16:13). The Spirit is not yet a personal entity, as envisaged in the doctrine of the Trinity, but plays a role as a witness (1 Jn 5:6–9), as is noted of the Spirit in the Gospel (John 15:26; 16:13).

The negative attitude towards the world in this letter is consistent with the polemics of the Gospel (John 1:10; 7:7; 8:23; 15:18–19; 17:14–19). Jesus has distinguished himself as being “from above…not of this world” (John 18:23) and stated that his kingdom “is not of this world” (John 18:36); as a result, he observes, the world hates him and his followers (John 15:18– 19).

The same antagonism is clearly evident, as we have noted, in the letter; the world hates believers (1 Jn 3:13) and is “under the power of the evil one” (1 Jn 5:20). The role of “the devil” in this struggle is clear, both in the letter (1 Jn 3:8–10) and in the Gospel (John 6:70; 8:44; 13:2).

The letter articulates an apocalyptic view that “it is the last hour” (1 Jn 2:18), but anticipates a moment of full revelation in the future (1 Jn 2:28– 3:3). Presumably this is equivalent to “the last day” which is anticipated at points in the Gospel (John 6:39–40, 44, 54; 11:24; 12:47–49), although much of the Gospel does convey the sense that this day has already arrived.

Jesus asserts, “now is the judgment of this world; now the ruler of this world will be driven out” (John 12:31); “from now on, you know him [the Father] and have seen him” (John 14:7). This perspective is often labelled “realised eschatology”; it is a clear point of difference between letter and Gospel.

However, the connections between letter and Gospel are more complex than can be indicated simply by a comparison of the occurrence of key words.

There is a high degree of what is now called intertextuality exhibited by these two books. This term refers to the level of cross- referencing which can be seen when the two books are read together; such cross-referencing may be intentional, by means of direct word-for- word citation and clear allusions to dominant ideas or motifs, or it may take place through more tangential and suggestive means. There is a synergy which arises when the interaction of the two books is allowed to “speak”, as it were, in its own right.

Many parts of 1 John contain words or ideas which sound very much like the Gospel, but which have their own enhancement or development, so that there is both similarity and difference. (The same kind of relationship, incidentally, can be seen when other New Testament books are read with a view to their relationship with passages from Hebrew Scripture. There is both direct citation and specific allusion, as well as more general intimations of scriptural thinking.)

Some parts of the Gospel have been the focus of such creative rewriting by the author of 1 John; the prologue (John 1:1–18) and the final chapter (John 20:1–31) are two clear examples.

This letter, then, reflects the ongoing development of thinking within the Jesus movement. Stories of Jesus and reflections on his significance give rise, over time, to creative and insightful reworkings of these stories, applied to new situations, resulting in an expanding discernment about the importance of Jesus and of following his way. In this respect, the first letter of John provides a model for thoughtful, faithful discipleship along the way of Jesus.

This blog is based on draws on material in IN THE NAME OF: an exploration of writings attributed to the apostles by Elizabeth Raine and John Squires (self-published 2014).

“We know love by this, that he laid down his life for us” (1 John 3; Easter 4B)

The most well-known verse in the Bible is surely John 3:16—“for God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.”

Actually, there is ANOTHER John 3:16 in the Bible. This “other” John 3:16 is actually in the first letter of John: “we know love by this, that he laid down his life for us—and we ought to lay down our lives for one another” (1 John 3:16).

There is an other verse in the Bible, also written by the author of John’s Gospel, which is being referenced in this “other” John 3:16—“I am the good shepherd. The good shepherd lays down his life for the sheep.” (John 10:11)

In a neat conjunction, these readings, set in the lectionary for the fourth Sunday in the season of Easter, are what is being read and heard in churches around Australia on this Sunday which, in 2021, is also ANZAC Day.

ANZAC Day is a day when we think about the laying down of lives. We remember, and pledge that we will not cease remembering, those who engaged in military service, including those who laid down their lives in that service, in wars from years past: at Lone Pine and Villers-Bretonneux, on the Somme and the Mekong, on the track to Kokoda and at Hellfire Pass, in multiple places in Asia (Borneo, Malaysia, Korea, Indonesia), in the Persian Gulf, Afghanistan, and Iraq; and peacekeeping forces working in co-operation with other United Nations forces in trouble spots near to and far from our continent.

There are so many places to remember, so many people in service and supporting them to remember, and so many who laid down their lives to remember.

To lay down your life for others is an action that those of us who have not had to face this prospect, cannot fully comprehend. To remember those who have been confronted by this reality, we can listen attentively to the stories from those who served, as they faced that prospect on a daily basis.

To remember those who laid down their lives, we can read the accounts of bravery in action, of soldiers and sailors persisting doggedly in the face of strategic errors committed by their officers. We can listen to accounts of personal hopes dashed by injuries sustained in battle.

We can pause and reflect on far too many instances of grief and sadness permeating the decades after the loved one failed to return home after serving in war. And as events this past week have reminded us, as a new Royal Commission was announced, we must work to ensure that returned veterans receive support, that they are not left to ruminate, grow in anxiety, deepen in depression, and, tragically, take their own lives in suicide.

To lay down your life takes us to the heart of being human; it reflects the essence of relationship, giving away of ourselves for the sake of another. To live our lives in such a way that the other person, the other people, are accorded greater importance than our own lives—this is admirable, this is something to be emulated, and this is something that is so difficult to achieve.

But to lay down our lives for others is to show what it is to be human; not necessarily to be prepared to die, but rather to be considerate of others, to place the needs of others ahead of our own. That’s what parents are required to do as they raise their children. That’s what couples are required to do when entering into faithful lifelong relationships. That’s what life in community means; to seek the good of the other, first and foremost.

And this takes us also to the centre of faith, for it shows how God became human amongst us: at the very core of the divine becoming human is the giving up of self for the sake of the other. Traditional Christian doctrine teaches that when God took on human form in the person of Jesus of Nazareth, God laid aside the glory and honour that was seen as being the essence of the holy, transcendent God.

God came into our midst, to be as one of us, even humbling himself to be crucified, to actually lay down the totality of his human life, as a demonstration of divine love for all humanity. As the letter writer states, “we know love by this, that he laid down his life for us”. That is at the heart of the faith we share, and celebrate, today.

ANZAC Day is the most intense religious moment in the life of our nation; and on this day of remembrance, stories of bravery, courage, and sacrifice, bleed into the Gospel narrative of humility, commitment, and sacrifice. The national story hums in tune with the Gospel story. Together, they sound in harmony.

1 John 3:16 and John 10:11 evoke the centre of the Gospel, as they refer to this key dynamic, “to lay down one’s life”, and today the foundational elements of ANZAC Day resonate with the very heart of the Gospel. Laying down our life, for the sake of the other: that is how we know the love of God.

Service of others, putting others first ahead of ourselves—we say these words, we repeat these formulas, year in and year out, in our services of worship.

We say these words, and we seek to put them into practice in our personal lives, by caring for others, going out of our way to care for the sick, visiting those in need, feeding the hungry, providing clothing to the poor at reasonable prices through Op Shops, ensuring that we are a warm and welcoming community when we gather.

In this way, we follow the guidance we have heard in the letter from John: “let us love, not in word or speech, but in truth and action” (3:18).

Through our words and our actions, we follow the command, following the way of Jesus, that “we ought to lay down our lives for one another” (3:16).

In this, we follow the example of Jesus that we have heard in the Gospel: “I am the good shepherd. The good shepherd lays down his life for the sheep.” (John 10:11).

See also https://johntsquires.com/2018/11/11/blessed-are-the-peacemakers/

https://johntsquires.com/2018/11/09/pondering-peace-worrying-about-war/

https://unitingforpeacewa.org/2018/11/28/perth-peacemaking-conference-statement/

https://johntsquires.com/2018/11/22/being-peacemakers/

https://johntsquires.com/2020/08/06/hiroshima-and-nagasaki-1945-and-the-commitment-to-seek-peace-2020/

Earth Day 2021

In 2009, the United Nations designated 22 April as “Mother Earth Day”, and encouraged all member nations to observe this and advocate for sustainable ways of living, to show our care and respect for the earth on which we live.

The term “Mother Earth” was adopted, recognising that this was a common expression for the planet earth in a number of countries and regions. The term intends to reflect the interdependence that exists among human beings, other living species and the planet we all inhabit.

Over the years, the day has become better known by the shorter title, “Earth Day”. This year, the theme for Earth Day 2021 is Restore Our Earth™. The theme focuses our attention on natural processes, emerging green technologies, and innovative thinking that can restore the world’s ecosystems.

The theme rejects the notion that mitigation or adaptation are the only ways to address climate change. It is up to each and every one of us to Restore Our Earth, not just because we care about the natural world, but because we live on it. We all need a healthy Earth to support our jobs, livelihoods, health and survival, and happiness. A healthy planet is not an option — it is a necessity.

More than 1 billion people in 192 countries now participate in Earth Day activities each year, making it the largest civic observance in the world. So this week, why not be a part of Earth Day and help further climate action across the globe? There are plenty of suggestions at https://www.earthday.org/toolkit-earth-day-2021-restore-our-earth/

The Uniting Church has had a long commitment to living in a way that is sustainable, respectful to the environment, minimising our carbon footprint on the earth. More than forty years ago, a Statement to the Nation was promulgated by the first National Assembly of the Uniting Church. This statement recognised the importance of the kind of lifestyles that we lead, and the impact that they are having on the environment of which we are an integral part.

With growing awareness of this matter over the ensuing decades, we can clearly recognise, today, the imperative of the words from 1977, urging us to ensure the wise use of energy, the protection of the environment and the replenishment of the earth’s resources. These matters were evident then; they are pressing and urgent today.

Environmental responsibility sits at the heart of the story of God’s dealings with people, as it is recounted in the biblical texts. From the myth of origins of the creation, as recounted in Genesis, to the vision of a renewed heaven and earth, as portrayed in Revelation, the concern of the divine is for the goodness of creation.

Human beings of faith have an integral and important role to play in seeing that this remains a reality for people in our own time. The Statement was provocative and prescient in this short paragraph. I have reflected more broadly on this Statement at https://johntsquires.com/2018/08/20/alongside-the-basis-of-union-there-was-the-statement-to-the-nation/

Since then, a whole series of statements and policies relating to the environment have been produced by the Uniting Church, at national, regional, and local levels. The national statements and policies are collected at https://www.unitingjustice.org.au/environment. Many local churches have participated in projects promoted by the Five Leaf Eco-Awards, which has its own website at https://fiveleafecoawards.org

These churches have taken all sorts of actions for the environment, including crosses made of solar panels, restoring and replanting watercourses next to their church, leading mud brick shed building workshops, setting up community gardens, installing water tanks, developing a peace garden of native plants. Others have collected signatures for petitions, planted trees, rung their church bells for climate change, held talks and discussions of environmental issues, and held worship around environmental themes.

So recognising and participating in Earth Day is an important part of our faithful discipleship—and living each and every day in accord with these principles is even more important.

See https://uniting.church/earth-day-2021-restoreourearth/

See also https://johntsquires.com/2019/11/09/faith-in-action-a-religious-response-to-the-climate-emergency-part-one/

https://johntsquires.com/2019/11/09/faith-in-action-a-religious-response-to-the-climate-emergency-part-two/

https://johntsquires.com/2019/11/09/faith-in-action-a-religious-response-to-the-climate-emergency-part-three/

https://johntsquires.com/2019/06/25/873/

“See what love the Father has given us”: the nature of 1 John (1 John 3; Easter 3B)

The lectionary is currently offering a series of passages from the book we know as 1 John. They run from Easter 2 (last week) to Easter 7 (in mid May).

1 John is a book that’s about love: “I am writing you no new commandment, but an old commandment that you have had from the beginning … we know that we have passed from death to life because we love one another … let us love, not in word or speech, but in truth and action … this is his commandment, that we should love one another, just as he has commanded us … let us love one another, because love is from God; everyone who loves is born of God and knows God … God is love, and those who abide in love abide in God, and God abides in them.”

Although, it’s about more than love, too—as we shall see.

Although it is usually described as a letter, the work is actually more in the form of a sermon. It does not begin with the kind of opening address expected in a letter, nor is there any form of expected epistolary conclusion at its end.

The opening verses of this sermon-letter, instead of providing information about the context in which the document came into being, launch straight into an urgent rhetorical statement (1:1–4) about the important generic message which will follow. “This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all” (1:5). It is an unusual way to begin a “letter”.

The sermon-letter ends quite abruptly, with a stark admonition: “Little children, keep yourselves from idols” (5:21). There is no context given for this instruction; and no discussion of travel plans or the sending of an emissary, no greetings, no final blessing. It is a strange way to end a “letter”.

Is it a letter, a book, a sermon–or what?

The book clearly has the ethos of a letter, as found in the first person plural of the opening verses (“we declare…we declare…we are writing…”, 1:1–4), the direct address to “little children” (2:1; 3:18; 5:21) and “beloved” (2:7; 4:1, 7), and the repeated assertion that “I write these things” (2:1, 7, 12–14, 26; 5:13).

Moral exhortation and doctrinal teaching, elements regarded as being classic component parts of early Christian letters, are interwoven throughout the book without clear distinction.

Yet there appears to be no marshalling of a case and no logical development of thought, such as is found in the carefully-shaped rhetoric of the letters of Paul. At first reading, the letter’s structure is somewhat circular and repetitive, more an extended meditation on “love” (the term appears around fifty times) than a tightly-argued instruction. The tone is often reflective—although there are moments of contention and dispute. More like a sermon, perhaps?

The author of the sermon-letter is never named, but the opening verse (that we heard in the lectionary reading last week) makes the claim that the letter comes from one who has “heard…seen…looked at and touched” for himself, the very “word of life” (1:1).

The inference is that the author has had personal contact with Jesus himself; in the third century, Irenaeus made the definitive claim that the letter was written by “John, the disciple of the Lord” (Against Heresies 3.16.5). And that tradition has stuck ever since.

This claim goes beyond any direct assertion within the sermon-letter itself; although such a claim might be reinforced by the author’s reiteration of his privileged status as eyewitness (and earwitness): “we have seen it” (1:2), “what we have seen and heard” (1:3), “the message we have heard from him” (1:5), as well as a later reminder: “just as he has commanded us” (3:23).

The frequent use of “from the beginning” (1:1; 2:7, 13, 14, 24; 3:11) might also be taken as a reference back to the teachings of Jesus, mediated through the writing of this author.

Likewise, from the text of this sermon-letter itself, its recipients cannot be specifically identified in any meaningful way. There are references to “little children … fathers … young people” (2:12–14) which are formulaic and generalised. They already know the message about Jesus, for they “know him who is from the beginning” (2:13, 14) and have already heard his commandment to “love one another” (2:7; 3:11).

Their situation involves a controversy about how to live in obedience to Jesus; the contrast between darkness and light, love and hate is marked throughout the work (1:5–10; 2:9–11; 3:11–15; 4:20–21). A key idea in this regard is the way that love reaches “perfection” (2:5; 4:12, 17–18) in the lives of believers. This is what the recipients of the letter are to set as their aim.

Set in stark contrast to the believers is “the world”, which is both personified and portrayed as a negative character. The world is full of desire (2:16); those in it do not help a person who is in need (3:17); they hate believers (3:13) and do not know God (3:1; 4:3–6).

The sermon-letter ends with the strong assertion that “the whole world lies under the power of the evil one” (5:20). This suggests high tension, even outright conflict, between the people addressed in this document, and some indeterminate “opponents”.

What can we know about this opposition that is reflected in this sermon-letter? And what kind of theology emerges from this conflict? That’s the focus of my next blog on 1 John.

This blog draws on material in IN THE NAME OF … an exploration of writings attributed to the apostles, by Elizabeth Raine and John Squires (self-published 2014)

From BC (Before COVID) to AD (After the Disruption)

When we look back over history, and explore it in the traditional framework that we use to mark the periods of history, people of the Christian faith see a large watershed around the time of Jesus.

Traditionally, we have marked this watershed by using the letters BC and AD—Before Christ, and Anno Domino (“in the year of our Lord”). Those letters stand us in good stead, however, when we reflect on the past year. The years prior to 2020 are BC years; we consider them to be “Before COVID”.

But then, from early in 2020, and spreading rapidly across the globe through the months of that year, we experienced a major disruption. COVID interrupted familiar patterns, forcing everyone to refrain from gathering together, pressing upon us all the imperative of using technology to connect, inviting us to provide pastoral care, worship, learning opportunities, and social gatherings in the virtual space online.

The disruptions of this time were extensive, reaching widely and deeply into our familiar patterns. From late 2020, then, we have been living in the years we can mark as AD: After the Disruption. Things are different. Events have made things different. Society has learnt to function in different ways—use the check-in app, sanitise, maintain social distancing, count numbers on the space, practice good personal hygiene, stay at home if you are unwell, or vulnerable.

People in the church have also learnt to function in different ways. We check in when we arrive for worship. We gather to worship and do not sing or hug. We support the church financially by online giving, not by “passing the plate”. We participate in regular learning opportunities online, and engage with people who are geographically quite distant from one another. We continue to offer worship in hybrid ways, both in person and online.

We continue the provision of worship resources in hard copy or via email to people who are vulnerable or frail. We have adapted to having morning tea after worship, served by people wearing masks and gloves, with individually-packaged food. We may not like all of these changes, but we recognise how important they are to ensure the safety of all our people.

When the Canberra Region Presbytery met on 20 March, we heard from the Secretary of Synod, the Rev. Jane Fry, who urged us to consider the new things that are emerging out of this change. “COVID erupted into society, and the church, bringing chaos”, Jane observed, “and we know, from scripture and history, that God works best through chaos.”

So what has been taking place in this time of chaos, as we move from BC (Before COVID) to AD (Anno Domino)? What changes have we recognised to be important? What new things is God doing in our midst, as a result of the chaotic disruptions of COVID. We explored various ideas during the Presbytery meeting conversation with Jane Fry.

Traditionally, we have ensured that stipended ministry is offered in places that can afford them; the challenge, now, is for us to move to a model that places community chaplaincy in an area with significant need. Work is underway on this exact matter, as Presbytery considers how to provide grater ministry resourcing in the South Coast regions which have been impacted so greatly by the bushfires.

We noted the importance of continuing our pastoral care of ageing people who have been faithful over many decades. The Synod Secretary affirmed that, and invited such groups to consider, “what is our legacy for the future?” Rather than “keeping the lights burning until we all done”, how might ageing congregations best envisage “how do we serve as midwives to the future?”

Relating to people outside the church is another challenge, and opportunity, facing us as the Uniting Church. The dominant voice for “Christianity” in the public arena has, for some time, expressed very different perspectives on many matters, when compared with the way the Uniting Church operates in society and what we value in our communities. How do we strategise to provide a stronger voice, in our distinctive tones, into those public conversations?

How do we leverage off the many assets that we have, as church, to ensure that mission and ministry are resourced and developed? What place does the “rationalisation of property” play in this process? Whilst church properties in the ACT have, in effect, a “zero dollar value”, nevertheless we are stewards of many properties—how do they figure in the ways that we foster our core activities as the people of God?

So, lots of important and helpful questions have been raised. How do we respond to them and work through them, is the challenge for the coming time.

As we head into the future After the Disruption, I personally yearn for a church where active discipleship is the key marker of membership; grace is the benchmark of who we are when we gather in community; the heart of the Gospel is known to be justice for all, where we work towards that goal for all people; and we take seriously those fearsome words that we pray all-too-easily, “your kingdom come, your will be done, on earth as in heaven.”

*****

Footnote: many people will know that I have long operated with the scholarly convention to refer to “Before the Common Era” (BCE) and “Common Era” (CE), as this offers clearer respect to our Jewish brothers and sisters and avoids the sense of Christian supercessionism in our language. But, for the purposes of this reflection, I have reverted to the old BC—AD language. It seems to fit.