Pastoral Letter to Canberra Region Presbytery, October 2021

“Let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another” (Heb 10:25). That’s a verse that has often been quoted when discussing the importance of worship—and, in the past 20 months, when thinking about whether we can worship together in the church building.

As we consider a return to in-person worship and fellowship, let us hold the exhortation to “encourage one another” alongside of the importance of “meeting together”. There are a few guiding principles that would be good for us to hold in mind.

1. We have all experienced stress and anxiety for the past few months—indeed, for the past 20 months. Let us be gentle with each other. Let us remember, in each interaction that we have, that we are all bruised. Some might feel close to being broken. Some might feel traumatised by news from the past period of time. Some might feel that they have been very lonely for some time now. Some might have been ill, or known people that became very ill, during the lockdown. Some might be grieving or remembering past losses.

Let’s try to bear all of this in mind, with each conversation that we have with others, as we seek to encourage one another.

2. Each person returns to in-person worship and fellowship with different expectations. Some might be incredibly excited. Some might be cautious and hopeful. Some might be wary, very worried about being back in a larger group of people. Some might be resenting the decision to return while there is still significant community transmission of the virus. Some might be angry about not having been able to see their friends for the past few months.

Let’s try to bear all of this in mind, with each conversation we have, with each step that we take to ensure that we can worship together safely.

3. Not everybody will be returning to in-person worship and fellowship. Just as we have found ways to remain connected online while in lockdown, so we need to remember such people and continue practices that ensure that they know that they are still an integral part of the community of faith within your Congregation.

Let’s make sure that in leading worship, people online are acknowledged and encouraged as well as people gathering in the building.

4. If you have a Minister or a Pastor who leads your community, please remember that they have been working incredibly hard in the most recent lockdown, and indeed over the whole of the past 20 months. Holding a community together, providing clear-headed leadership, offering inspiration and encouragement in the regular weekly sermons, all in a different situation that none of us have experienced before—this is testing, draining, exhausting.

Let’s be patient with our ministry leaders, pray for them, care for them, and hold them in supportive ways.

5. For each person who serves on Church Council—and especially for the Chairperson and Secretary of your Church Council and the Chairperson, Secretary, and Treasurer of your Congregation—this has been an equally difficult and challenging period. Making decisions about when to regather in person, completing the COVID Safety Plans, explaining the decisions to members of the Congregation, all of this is difficult.

Let’s continue to hold our lay leaders and office bearers in prayer, and let’s remember to thank them for all the difficult discussions they have had and all the hard decisions that they have made during this pandemic. They, too, need encouragement.

6. Remember that your community of faith is more than just the people that you would see, most weeks, on a Sunday morning. There are people “on the fringes” and people “in the community” who look to your Congregation and identify that as the church for them. You may not have seen them for many months. They are most likely still around.

Let’s remember such people and work on rekindling contact with them, developing deeper relationships with them, showing them that the way that we “love each other” is exactly how we really do “love them” as well.

7. Don’t fall into the trap of thinking, or saying, something like, “it’s great to be back to normal now”. For a start, we can never “go back”; we always are “moving on”. And then, we have adapted our routines and adopted new practices over the past 20 months, and we shouldn’t—and cannot—simply drop all of them, all of a sudden.

We have taken up some new things that will stand us in good stead into the future. We don’t yet know that the pandemic is over; we may well have more lockdowns, there may well be drastic rises in infections and hospitalisations, and even deaths. We all hope not. But we do not know.

So let us hold on to hope for the future, without throwing away the lessons and learnings of the recent past. That’s the encouragement we need to give each other.

Ross Kingham and Judy McKinlay, Presbytery Co-Chairs; Andrew Smith and John Squires, Presbytery Ministers

The perfect high priest who mediates “a better covenant” (Hebrews 9; Pentecost 23B)

We have seen in an earlier post that the letter to the Hebrews—the anonymous word of exhortation—has drawn on language and ideas that would have been very familiar to the Jewish people to whom the exhortation was addressed. See https://johntsquires.com/2021/09/29/the-word-of-exhortation-that-exults-jesus-as-superior-hebrews-1-pentecost-19b/

The notion of a high priest, offering sacrifices for the sake of the people, was central to the religious practices of the people of Israel for many centuries, as the collection of laws in much of the Torah (Exodus, Numbers, Leviticus and Deuteronomy) reflect.

This is clearly summarised in the section of the letter offered for consideration in worship this coming Sunday (Heb 9:11-14); Jesus “entered once for all into the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption” (9:12). This is fully consistent with the ancient Israelite understanding that “the blood of goats and bulls, with the sprinkling of the ashes of a heifer, sanctifies those who have been defiled so that their flesh is purified” (9:13).

We have also noted that constructive purpose of this language is to demonstrate that Jesus brings the process of sanctification to a head (13:12; see also 2:11; 9:13–14; 10:10, 14, 29) and enables believers to “approach [God] with a true heart in full assurance of faith” (10:19–22). This is “the eternal redemption” (9:12) that is celebrated in the excerpt offered for this Sunday by the lectionary (9:11–14). See

Nevertheless, it is clear that the way this understanding is developed in this book is argumentative and tendentious. The analysis of Jewish concepts of sacrifice provided serves to render Judaism as a whole as obsolete. The earlier Jewish system of offering sacrifices is now exposed as flawed, insufficient, and rendered redundant, through the argument that is prosecuted relentlessly throughout this book. This is a disturbing rhetorical trajectory.

To discern what constructive relevance this may have for us today, we need to understand the standpoint of the author of this word of exhortation in his own context.

It is clear that this word of exhortation has an underlying polemic running throughout. This is signalled in the opening exhortation of the work, which urges the audience to “pay greater attention” to teachings already delivered (2:1); the closing section reminds them not to be carried away “by all kinds of strange teachings” (13:9). This is reinforced when the writer asserts that the audience still needs basic teaching: “you need milk, not solid food” (5:12). The polemic is clear.

The imagery associated with this saying links the audience with infants, in contrast to others who are “the mature” (5:13–14; the Greek is teleiōn). The most urgent task they face is to “go on towards perfection” (6:1; the Greek is teleiotēta) in advanced teachings. There is no need to replicate what has already been given in the “the basic teaching about Christ” (6:1), “the basic elements of the oracles of God” (5:12), which are summarised in three pairs: “repentance from dead works and faith toward God, instruction about baptisms and laying on of hands, resurrection of the dead and eternal judgment” (6:1–2). More is needed than this.

Underlying these teachings is a belief that God remains faithful to what has already been promised (10:23). The audience is reminded that these promises can be known from God’s “powerful word” (1:3), which is described as being “living and active, sharper than any two-edged sword” (4:12), a “word of righteousness” (5:13) which contains an inherent goodness (6:5) and which has already been spoken to them by their leaders (13:7). The interpretation of scripture is thus of fundamental significance in this sermon. It is a right understanding of scripture that clarifies matters for the readers.

The central element in the teaching provided in this sermon is the establishment of a “new covenant” (8:8–13, citing Jer 31:31–34). Jesus is the mediator of this “new covenant” (12:24) who opens a “new and living way … through the curtain” (10:20) and offers an “eternal inheritance” (9:15). There is much of positive value in this teaching, particularly in its Christological aspects.

(And it is a puzzle to me to note that the main substantive sections of this argument about the new covenant are omitted from the selection of passages included in the Revised Common Lectionary!)

However, there are also highly problematic elements in the line of argument advanced in Hebrews. The teaching is developed by means of a comparison between the first and second covenants which degrades the former at the expense of the latter. Particularly difficult is the direct assertion that Jesus “has made the first one obsolete; and what is obsolete and growing old will soon disappear” (8:13).

Also problematic is the assertion that, as the “Son who has been made perfect forever” (7:28), Jesus has “has now obtained a more excellent ministry, and to that degree he is the mediator of a better covenant, which has been enacted through better promises” (8:6).

This assertion appears to legitimise the view that Judaism has been superseded—a teaching which flourished in later Christian history and was used to validate numerous pogroms and persecutions against Jews. This must not, however, be taken as the definitive stance of all Christians towards Jewish believers. Whilst this is the view which is espoused in this particular New Testament book, for the people who first received it, it is not determinative for all time.

What do we make of the word of exhortation that we encounter in this sermon to the Hebrews? The book spends a lot of time on the process of sacrifice, presenting it as a transaction undertaken between God and humanity. We might ponder the relevance of the terminology of sacrifice in the contemporary world; is it still a valid way to conceive the way that humans can relate to God?

We might choose to think about the different elements of sacrifice seen in the ancient world, which we no longer practice today. We might also give some thought to the way we talk about deaths in war in the contemporary world, as sacrifices for the sake of the country. The imagery still has a potency.

The focus on death, the shedding of blood, and the sacrifice of a human life, also raises ethical questions. What is the value of focussing on the necessity of death as the centrepoint of the divine-human transaction? Is this a helpful thing to do? Does it place cold-blooded murder and innocent suffering at the heart of this important relationship? Is this how I want to portray my relationship with God?

It is clear that Hebrews has provided something of the basis for the development of the classical doctrine of atonement. The above concerns, however, raise questions as to its importance within the canon, and within Christian doctrine. Is it still a book to be valued as “scripture”?

See also https://johntsquires.com/2021/09/29/the-word-of-exhortation-that-exults-jesus-as-superior-hebrews-1-pentecost-19b/

https://johntsquires.com/2021/10/05/a-great-high-priest-who-has-passed-through-the-heavens-hebrews-4-pentecost-20b/

https://johntsquires.com/2021/10/12/a-priest-forever-after-the-order-of-melchizedek-hebrews-5-pentecost-21b/

The assurance of hope in “the word of exhortation” (Hebrews 10: Pentecost 25B)