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.