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An Informed Faith

John T Squires

An Informed Faith

Day: December 6, 2021

John the baptiser’s call for ethical, faithful living (Luke 3; Advent 2C)

John the baptiser’s call for ethical, faithful living (Luke 3; Advent 2C)

The Gospel passage offered by the lectionary this coming Sunday (Luke 3:7–18) continues the narrative about John the baptiser, who attracted crowds of people to listen to his proclamation of “a baptism of repentance for the forgiveness of sins” (3:3) and to be dunked into the river in response to that message (3:7, 21).

This passage from the orderly account of the things being fulfilled among us (the Gospel of Luke) reports the message of John, as he makes clear the pressing need to take responsibility for living an ethical and faithful life. Insight comes as we compare the words attributed to John in this narrative, with the parallel accounts in the beginning of the good news of Jesus (the earlier narrative attributed to Mark) and the book of origins (a later work attributed to Matthew).

In Luke’s narrative there are three major sections in what John is reported as having said: a call to metanoia, instructions about what that metanoia looks like, and then a description of what faithful living will require in the future.

I The necessity of metanoia

Luke reports the first part of what John says as follows: John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” (3:7–9)

This is a significant expansion of the earlier Markan report, that “John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins” (Mark 1:4). The words of John in Luke’s account fill out the content of that call for repentance.

Matthew provides some substance to that message, in words that almost to the letter replicate what is reported in Luke (Matt 3:7–10). The variations to be noted are twofold. First, the audience. In Luke, John addresses “the crowds”; in Matthew, he specifically addresses “many Pharisees and Sadducees”. Second, there is a tiny—perhaps insignificant—variation, in that “bear fruits (plural) worthy of repentance” in Luke are “bear fruit (singular)” in Matthew.

At this point, it would seem, these two separate Gospel compilers had access to a memory, a tradition—perhaps even a written source—that they have repeated almost exactly verbatim. That source (whether oral or written) is what scholars call Q, abbreviating the German word Quelle—which simply means, “source”. (How imaginative!)

The message of John, in this section, is fierce in its intensity and challenging in its orientation. It is a call to action that is impelled by the looming moment of judgement—strikingly symbolised in the image of “the axe lying at the root of the tree”. The trunk of the tree will be severed at any moment, it seems; and then, in the next dramatic image, the useless branches (that did not “bear good fruit”) will be burned to ashes.

The action that John seeks is contained in the potent Greek word, metanoia. This has a literal sense of replacing one’s mind. When we translate it as “repentance”, we need to bear in mind that it comprises a number of elements—which John articulates in these verses. To repent is to “flee from the wrath to come”, to re-orient life away from what will condemn, towards what will give life. It also requires people to “bear fruit”—that is, to demonstrate in their lives how this complete reorientation has taken place. There are ethical actions that are expected to follow from this.

The imagery of fire in the words of John (3:9) is drawn from a strong tradition in earlier prophetic texts, which give warn of the judgement to come in fierce apocalyptic terms. This judgement to come is regularly envisaged as taking place by burning in fire. We will return to this trajectory of fiery judgement passages when we come to the third section, where this is developed and expanded in what John says.

II Instructions regarding ethical responsibility: three case studies

Luke continues his narrative, with a distinctive paragraph (found only in his Gospel), in which he reports: The crowds asked him, “What then should we do?” In reply he said to them, “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.” Even tax collectors came to be baptized, and they asked him, “Teacher, what should we do?” He said to them, “Collect no more than the amount prescribed for you.” Soldiers also asked him, “And we, what should we do?” He said to them, “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.” (3:10–14)

Here, the three groups which pose the same question to John—what then should we do?—provide opportunity for three short case studies in what is required by the call to metanoia.

The instruction about sharing coats is similar to words of Jesus, reported by Matthew in the so-called Sermon on the Mount: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.” (5:38–42)

These actions of apparent generosity signify the metanoia, the change of mind, the complete reorientation of one’s person. Sharing the second cloak, walking the second mile, and turning the other cheek, are each metanoia in action: loving a life in accord with ethical principles. The same instruction is delivered by John. The addition of the sharing of food likewise resonates with the words of Jesus regarding giving water to the thirsty (Mark 9:41; Matt 10:42; 25:35–37) and sharing food with the hungry (as is demonstrated in the various narratives reporting the feeding of multitudes by Jesus).

Of course, in the second volume of the orderly account of Luke’s Gospel, the community in Jerusalem is marked by such sharing in its common life: “all who believed were together and had all things in common” (Acts 2:44), “day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts (2:46), and “the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common” (4:32).

The instruction to tax collectors, not to collect more tax than what is owed, resonates with the story of Zacchaeus, much later in Luke’s narrative. Zacchaeus is a fine example of metanoia in practical terms: “half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much” (Luke 19:8).

There is debate as to whether this statement reflects an intention for acting in the future by Zacchaeus, which signals his repentance in the presence of Jesus; or whether this is a statement of actions already being implemented, which means that Jesus is recognising how Zacchaeus has changed. (The two verbs in the declaration of Zacchaeus are both in the present tense.) Either way, the message is clear: ethical standards are important when dealing with money or conducting business.

And that is precisely what John is instructing the crowds: a life of faith means a life of ethical behaviour; discipleship is shaped by deep-seated metanoia.

III The call to faithful living in the future

The third section in Luke’s expanded narrative about John links back to the earlier Markan narrative, which is widely assumed to have been a primary source for Luke. It shows strong similarities, once again, with Matthew’s report of John’s words:

As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.” (Luke 3:15–17)

In Mark, John had simply proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.” (1:7–8)

In Matthew’s version, John has more to say: “I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.” (Matt 3:11–12)

Luke has the crowd pose the question about John: are you the Messiah? We hear that same question being asked at John 1:19–22, and the same answer being provided by John: “I baptize with water. Among you stands one whom you do not know, the one who is coming after me; I am not worthy to untie the thong of his sandal.” (John 1:26–27). We also have the question flipped around, when disciples of John later come to the adult Jesus, and ask him, “Are you the one who is to come, or are we to wait for another?” (Matt 11:3).

In this passage in Luke, John identifies Jesus as “one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals” (Luke 3:16). He uses language drawn from familiar practices to describe the function that Jesus will fulfil. In bringing in God’s kingdom, Jesus will execute judgement.

The language of the threshing floor and the granary, wheat and chaff, is familiar language in agricultural societies such as ancient Israel. The threshing floor was both a place of work for farmers (Num 18:27, 30; Deut 15:14; 16:13; Job 5:26; 39:12; Jer 51:33) and of ceremonial events for royalty (Gen 50:10; 1 Kings 22:10; 2 Chron 18:9). The threshing floor of Araunah the Jebusite was the place where David erected an altar to the Lord (2 Sam 24:18–25; he is named Ornan at 1 Chron 21:18–30) and also a favoured place for illicit sexual liaisons (Hos 9:1–2; Ruth 3).

It is, of course, the primary agricultural use which John has in mind in his preaching beside the Jordan; the winnowing that takes place there was essential to farming life. Usually it is the wind which blows away the winnowed chaff (Ps 1:4; 35:5; 83:13; Isa 17:13; 41:15; Jer 13:24; Hos 13:3; Zeph 2:2). The sense of judgement upon evildoers is imported into these references to the basic agricultural activity of the threshing floor.

Likewise, the function of the winnowing fork as integral to judgement is noted by the prophets (Isa 21:10; 41:6; Jer 15:7; 51:2), and the application of the activities of threshing floor to God’s judgement is made by the prophet Micah (Mic 4:11–13; and see 2 Esdras 4:31–32), whilst the burning of unwanted grass is part of God’s judgement at Isa 5:24.

In both Matthew and Luke, John extends the Markan reference to Jesus “baptizing with the Holy Spirit” (Mark 1:8) to become “he will baptize you with the Holy Spirit and fire” (Matt 3:11; Luke 3:16). Reference to fire can be found regularly in the prophetic words about the coming times—The Day, The End—when God will call people to account and judge them in terms of their lives of righteous-justice. See https://johntsquires.com/2021/11/09/the-beginnings-of-the-birth-pangs-mark-13-pentecost-25b/

The fiery furnace scene in Daniel (chapter 3) indicates the use of fire as a mechanism for punishment in the ancient world. The Exodus from Egypt is portrayed as a time of liberation from a fiery furnace: “the LORD has taken you and brought you out of the iron-smelter, out of Egypt, to become a people of his very own possession” (Deut 4:20), along with similar references in 1 Kings 8:51 and Jer 11:4.

Accordingly, many prophets declare that the Lord will burn the enemies of Israel (Isa 9:5; 26:11; 30:27–33; 33:14; 47:14; 66:14–16; Jer 43:11–13; 49:1–2; 49:23–27; 50:29–32; 51:24–33; 51:58; Ezek 21:28–32; 22:17–22; 30:13–19; 38:17–39:6; Amos 1:2–2:3; Micah 1:2–7; Nahum 1:2–8; Zech 9:1–4) and also burn wickedness in Israel (Isa 9:18; Jer 4:3–4; 5:14; 11:16–17; Lam 1:11; Ezek 15:6–8; 19:10–14; 20:45–49; 24:9–13; Dan 7:9–14; Hos 8:14; Joel 1:15–2:5; 2:30; Amos 2:4–5; Obad 1:17–18; Nahum 3:12–15; Zech 13:7–9; Mal 3:1–4).

Indeed, Zephaniah reports the word of the Lord, that the whole earth will be consumed by fire (Zeph 1:17–18; 3:8).

This imagery recurs in the teachings of Jesus, who declared ““I came to bring fire to the earth, and how I wish it were already kindled!” (Luke 12:49) and readily portrayed the fiery fate awaiting lawless ones (Mark 9:42–49: Matt 18:8–9). Amongst the parables found in Matthew’s Gospel, Jesus concludes with images of weeds burning (13:30, 40), reflecting the “furnace of fire” awaiting lawless ones (13:52) and “the eternal fire prepared for the devil and his angels” (25:41).

In Luke’s account, Jesus notes the role played by fire in the judgement of Sodom and Gomorrah (Luke 17:28–30; see Gen 19:24–25; Deut 29:22–23; Ps 11:6). In like manner, when the disciples want to signal judgement on the Samaritans, they ask Jesus, “Lord, do you want us to command fire to come down from heaven and consume them?” (Luke 9:54).

John stands in this tradition—a fearsomely intense tradition in which fire is the agent of divine of judgement and destruction. In the face of this threatened fiery judgement, metanoia is essential. The tradition of the prophets, John the baptiser, and Jesus of Nazareth is then focussed in the Revelation of John, with multiple references to “the lake of fire that burns with sulphur” (Rev 19:20; 20:10, 14–15; 21:8). In this work, this is the fate that awaits those who do not demonstrate metanoia (Rev 2:5, 16, 21–22; 3:3, 19; 9:20–21; 16:9–11).

IV To conclude: exhortations

Luke concludes this narrative of John beside the Jordan with the concise summation: “So, with many other exhortations, he proclaimed the good news to the people” (3:18). This is typical of Luke’s narrative style; there are similar summary sentences punctuation the narrative of both volumes (Luke 4:14–15; 5:15–16; 6:12; 8:1–3; 13:22; 19:47–48; 21:37–38; Acts 1:14; 2:42, 46–47; 4:32–35; 5:12–16; 6:7; 8:1–3; 8:40; 9:31; 11:19; 12:24; 19:20; 24:27; 28:30–31).

In the end, the characterisation of the preaching of John as exhortation indicates that the emphasis of all of this fierce judgement language is directed towards achieving metanoia: to re-orient life, to replace mind, to repent, and to bear fruit worthy of that repentance. The message impels us to ethical living.

Author John T SquiresPosted on December 6, 2021December 7, 2021Categories An Orderly Account: Gospel of LukeTags scripture; theology; Luke; judgement; discipleship; repentance; John the baptiserLeave a comment on John the baptiser’s call for ethical, faithful living (Luke 3; Advent 2C)

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
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  • 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
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  • 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
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  • 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)
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  • Remembering John Shelby Spong (1931–2021)
  • International Day of Indigenous Peoples
  • A Safe Place for Rainbow Christians
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  • On vaccinations, restrictions, and fundamentalism
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  • 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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  • Baptised, welcomed, fed, and celebrated (Acts 16; Easter 7C)
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  • What language shall we use?
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