Skip to content

An Informed Faith

John T Squires

An Informed Faith

Tag: honour

She stood up straight and they were put to shame (Luke 13; Pentecost 11C)

She stood up straight and they were put to shame (Luke 13; Pentecost 11C)

Only in Luke’s Gospel do we learn of the woman who was healed by Jesus after suffering from “a spirit that had crippled her for eighteen years”, who was “bent over and was quite unable to stand up straight” (Luke 13:10–17). That’s the Gospel reading offered by the lectionary this coming Sunday.

The woman is bent over; as she encounters Jesus, he tells her that she is set free, and “immediately she stood up straight and began praising God”. This takes place “in one of the synagogues on the sabbath”—a place and a time that we often encounter Jesus in Luke’s narrative, an orderly account of the events that have been fulfilled among us (Luke 1:1).

We find generalising statements to this effect early in Luke’s narrative; in Galilee, Jesus “began to teach in their synagogues and was praised by everyone” (4:15) and “he continued proclaiming the message in the synagogues of Judea” (4:44; some early texts have what is more likely to have been the case, “in the synagogues of Galilee”).

There are specific instances where Jesus is in synagogues in Nazareth (4:16), in Capernaum (4:33), and somewhere else unidentified in Galilee (6:6). There is also the invitation to visit the house of the synagogue leader, also somewhere in Galilee, to heal his deceased daughter (8:41–42, 49–56), and the invitation to visit the house of the centurion, of whom the Jewish elders in Capernaum say, “he loves our people, and it is he who built our synagogue for us”, to heal his seriously ill slave (7:1–10).

Jesus, it is evident, had quite a lot to do with synagogues—the places of learning and fellowship, hospitality and prayer, within the culture of his day. He demonstrated his love for God, fidelity to the commandments, and commitment to the covenant, through this regular synagogue attendance and participation. (And not only in Luke’s Gospel; the other three Gospels also place him in synagogues at various times; see Mark 1:21, 39; 3:1; 6:2; Matt 4:23; 9:35; 12:9; 13:54; John 6:59; 18:20.)

Alongside this, there are stories relating to the activity that Jesus undertakes on the sabbath, often in a synagogue. One sabbath incident evokes a positive response from the people, after Jesus releases from his bondage a man who had been held by “the spirit of an unclean demon” (4:31–37). That positive response to Jesus from the people continues throughout his activities in Galilee (4:40, 42; 5:15, 26; 6:18–19; 7:16–17; 8:56a; 9:11, 43) and on the journey towards Jerusalem (10:17; 11:27; 12:1; 13:17; 14:25a; 15:1; 18:15, 36; 19:3, 36–38) and in Jerusalem (19:48; 21:37–38).

Later sabbath incidents involve the interpretive authorities, the Pharisees and scribes, who bring their judgemental assessment of such activity to bear when the disciples of Jesus seek to find nourishment on the sabbath (6:1–5), or when Jesus restores the withered hand of a man on the sabbath (6:6–11), or when he straightens this bent woman, again on the sabbath (13:14–17), or when he heals another man, swollen with fluid retention (dropsy) throughout his body, yet again on the sabbath (14:1–6).

In each case, these interpretive authorities declare Jesus out of order, for engaging in such activity on the sabbath. Those who had authority to interpret the law and detail its practical application in relation to the Temple in Jerusalem were the Sadducees, a group aligned with the priests; but in the towns and villages away from Jerusalem, the scribes and Pharisees undertook that role (Josephus, Antiquities of the Jews 18.11–13). Indeed, Josephus notes that “great disputes and differences have arisen among them [the Pharisees and the Sadducees]” (Antiquities of the Jews 13.298; this is attested at many places in the Mishnah, where Sadducees and Pharisees argue about interpretations of specific commandments).

So the presence of Pharisees and scribes in this Lukan narrative, monitoring the activities of Jesus, debating his interpretations of certain commandments and judging his actions in the synagogues and other public places, indicates how seriously they took their roles as the authorities qualified to provide definitive interpretations.

(The historical reality, many decades earlier than the time when Luke was writing, may well have been less aggressively oppositional and more a matter of discussions involving different interpretations how to interpret and apply the laws. See https://johntsquires.com/2019/10/21/in-defence-of-the-pharisees-on-humility-and-righteousness-luke-18/)

Nevertheless, we can see that Jesus maintained a consistent practice of engaging with God, and with other people, on the day set apart especially for this, the sabbath day, often in the place set apart for this, the synagogue. He kept the commandment to “love God”.

He also ensured that his devotion to God, by keeping the sabbath and attending synagogue, did not stand in the way of his relationships with other people—indeed, it is precisely on the set-apart day, the sabbath, in the set-apart place, the synagogue, that Jesus relates with, and affirmingly restores other people to health.

However, as Malina and Rohrbaugh note in their Social Scientific Commentary on the Synoptic Gospels (p.363), “illness in antiquity was a social as well as a physical phenomenon”. They wisely observe that “healing required re-establishing social relationships as well as restoring physical health”. This is signalled, they say, in the response that Jesus gives to the leader of the synagogue, when he describes the woman as “a daughter of Abraham” (13:16)—a sign of her belonging to the community as “a legitimate member”.

By restoring the woman to a healthy place within the community, Jesus demonstrates that he knows also to “love neighbour”. Love of God did not preclude love of neighbour—indeed, love of God impelled him to exercise compassionate love towards his neighbours (see 10:27–28). So he once again heals on the sabbath.

Some of these sabbath stories conclude with emotionally-laden responses from those authorities, after their efforts to trap or condemn Jesus are foiled. After Jesus restored the withered hand of a man in one synagogue, “they were filled with fury and discussed with one another what they might do to Jesus” (6:11).

After Jesus straightens the bent woman in another synagogue, “all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing” (13:17). A third time, after Jesus healed a man with dropsy whilst at a dinner party in the house of one of those Pharisees, we hear that “they were silent …. they could not reply to this” (14:4, 6).

The reason for the fury expressed in the first of these scenes (6:11) is explained by the narrative comment after the encounter with the woman; his healing of her and besting of the synagogue leader and his associates (“all his opponents”) was understood to be a public shaming (6:11). Malina and Rohrbaugh rightly note that this was a process of challenge and riposte, in which “a challenge … that seeks to undermine the honour of another person” must be met with “a response that answers in equal measure or ups the ante and thereby challenges in return … to avoid a serious loss of face” (Social Scientific Commentary, p.307). Jesus bests the authorities with his responses; he maintains his place of honour within society.

The scene with the bent over woman, then, is part of a pattern we find repeated a number of times in the narrative of the orderly account that we attribute to Luke: a person in need, in a religious setting, reaching out to Jesus, met with grace and compassion, rejoicing that their need has been met; surrounded by figures invested with interpretive authority, debating and disputing the validity of the grace-filled offer that Jesus extends; and a resolution in which these authority figures find that their status is shamed, their reasoning is rejected, their objection is overruled.

It exemplifies the essential story of Jesus: human beings, enmeshed in systems and structures, engaging in interactions and relationships, can find themselves caught in binds that bend them over, disfiguring and disabling them, making them unable to function effectively within the community to which they belong. The physical ailments evident in these stories—a tortured mind, a withered hand, a swollen body, a bent body—reflect the reality that these differences have led to an inability to function effectively and happily, within daily life, and within the community of the particular individual.

Malina and Rorhrbaugh distinguish disease from illness; the former is “a biomedical malfunction”, whereas the latter is “a disvalued state of being in which social networks have been disrupted and meaning lost” (Social Scientific Commentary, p.315). Further, they note, “illness is a matter of deviance from cultural norms and values”. The ill people whom Jesus encounters are disrupted and in a state of irregularity within their social networks. Jesus meets them and restores them to a valued place in their society.

There are other instances where Jesus engages with people, not in the synagogue, not on the sabbath, but where he extends gracious compassion to a person in need, to a person constrained by whatever reason so as to be unable to function effectively: a woman with a fever (4:38–39), a man with a skin disease (5:12–16), a paralysed man (5:17–26), a grieving widow (7:11-17), a woman labelled “sinner” (7:36–50), a man tortured by multiple pressures (8:26–39), an epileptic boy (9:37–43), a person unable to speak (11:14–23), and then a group of people with diseased skin (17:11–19).

And in the midst of this string of encounters in which Jesus offers compassionate grace—and for which he is criticised by the interpretive authorities—Jesus speaks a word of stinging invective against those whose narrow minds perpetuate greed and wickedness, demonstrate lack of love and justice, impose burden after burden, and remove “the key of knowledge” which thereby hinders those who were seeking to enter God’s realm (11:37–52).

There has been no dogmatic prerequisite, no moralising judgement, exercised by Jesus in any of these encounters, unlike what he has observed and experienced from the interpretive authorities. Jesus has simply met people as they are, with no preconditions extended. In that meeting, he offers his welcoming embrace, his healing touch, his restorative presence.

This outburst leads the scribes and the Pharisees “to be very hostile toward him and to cross-examine him about many things, lying in wait for him, to catch him in something he might say” (11:53–54). It continues the opposition flagged earlier in the narrative (4:28–30; 5:21–24; 6:11; 7:39) and leads in the direction that comes to an inexorable climax in the plot to kill Jesus (13:31; 19:47–48; 22:1–6). This inevitability is echoed by the fate of the son in the parable which Jesus tells 20:9–16, which also feeds into this trajectory (20:19).

Continued resistance to the open-hearted, graciously accepting, welcoming compassion that Jesus demonstrated, results in this terrible fate: “the Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised” (9:22). The clash has been one that reaches to the depths of status within the society, for the opponents of Jesus, and for Jesus himself. In the end, he is bowed and brought down by their scheming. But this Sunday, we hear of how he enabled a bent woman to stand, to stand straight, to take her place in her community.

Author John T SquiresPosted on August 19, 2022Categories An Orderly Account: Gospel of LukeTags honour, scripture; theology; Luke; healing2 Comments on She stood up straight and they were put to shame (Luke 13; Pentecost 11C)

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)

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)
  • What have you to do with me, Jesus? (Luke 8; Pentecost 2C)
  • 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)
  • Through Samaria, heading to Jerusalem (Luke 9; Pentecost 3C)
  • Sent out in Samaria, proclaiming the kingdom (Luke 10; Pentecost 4C)
  • Listening and learning at the feet of Jesus (Luke 10; Pentecost 6C)
  • Mary and Martha: models of women following and learning from Jesus (Luke 10; Pentecost 6C)
  • There is need of only one thing. Or, maybe, two. (Luke 10; Pentecost 6C)
  • Where have all the women gone? Women in the movement initiated by Jesus (Luke 10; Pentecost 6C)
  • On earth, as in heaven: the key to The Lord’s Prayer (Luke 11; Pentecost 7C)
  • Sins or trespasses? Trial or temptation? Thine or yours? The prayer that Jesus taught (Luke 11; Pentecost 8C)
  • “Where your treasure is, there your heart will be also” (Luke 12; Pentecost 8C)
  • Coming to grips with the judgement of God (Luke 12 and Isaiah 5; Pentecost 10C)
  • She stood up straight and they were put to shame (Luke 13; Pentecost 11C)
  • Jerusalem, Jerusalem: holy city, holy calling (Luke 13; Lent 2C)
  • Disturbing discipleship: exploring the teachings of Jesus in Luke 14 (Pentecost 12C to 13C)
  • Disreputable outsiders invited inside: parables in Luke 14 (Pentecost 12C, 13C)
  • The discomfort of ambiguity (Luke 15; Lent 4C)
  • Human sinfulness and divine grace (Jeremiah 4; Luke 15; 1 Timothy 1; Pentecost 14C)
  • Shrewd? dishonest? manipulative? or contributing to the common good? (Luke 16; Pentecost 15C)
  • Lazarus and the rich man (Luke 16; Pentecost 16C)
  • Faith the size of a mustard seed (Luke 17; Pentecost 17C)
  • 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 19C)
  • In defence of the Pharisees: on humility and righteousness (Luke 18; Pentecost 20C)
  • Zacchæus: patron saint of change and transition (Luke 19; Pentecost 21C)
  • “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)
  • Look up to the sky? Look down to your feet! (Luke 20; Pentecost 22C)
  • 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)
  • The death, resurrection and ascension of Jesus in Luke’s “orderly account”
  • 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
  • Ministry and Mission in the midst of change and transition (Luke 21:13; Pentecost 23C)
  • 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
  • The moment of recognition: walking … talking … listening … understanding … (Luke 24; Easter evening)
  • Ten things about Pentecost (Acts 2)
  • The cross-cultural nature of the early Jesus movement
  • From Learners to Leaders: deepening discipleship in Luke’s “orderly account”
  • Judas: reconsidering his part in the Easter story (Acts 1; Easter 7B)
  • Pentecost, the Spirit, and the people of God (Acts 2; Pentecost B)
  • What God did through him: Peter’s testimony to Jesus (Acts 2; Easter 2A)
  • What God did through him: proclaiming faith in the public square (Acts 2)
  • Repent and be baptised: Peter’s Pentecost proclamation (Acts 2; Easter 3A)
  • The church in Acts: Times of refreshing (Acts 3; Easter 3B)
  • Boldly proclaiming “no other name” (Acts 4; Easter 4 B)
  • The church in Acts: Unity, testimony, and grace (Acts 4; Easter 2B)
  • We must obey God rather than human authority (Acts 5; Easter 2C)
  • Edging away from the centre (Acts 8; Easter 5B)
  • What happened after Philip met the Ethiopian? (Acts 8; Easter 5B)
  • The calling of Saul and the turn to the Gentiles: modelling the missional imperative (Acts 8—12; Easter 3C)
  • People of ‘The Way’ (Acts 9; Easter 3C)
  • You will be told what you are to do (Acts 9; Easter 3C)
  • Resurrection life, economic responsibility, and inclusive hospitality: markers of the Gospel (Acts 9)
  • Another resurrection! (Acts 9; Easter 4C)
  • Even to the Gentiles! (Acts 10; Easter 6B)
  • Even to the Gentiles (Acts 11; Easter 5C)
  • On literary devices and narrative development (Acts 16; Easter 7C)
  • The unknown God, your own poets, and the man God chose: Paul on the Areopagus (Acts 17; Easter 6A)
  • Lydia, Dorcas, and Phoebe: three significant strategic leaders in the early church
  • An Affirmation for Our Times
  • I make prayers on your behalf (Letters to Luke #1; Year C)
  • I rejoice in the gift of writing (Letters to Luke #2; Year C)
  • How exciting it was! (Letters to Luke #3; Year C)
  • I write briefly (Letters to Luke #4; Year C)
  • I am happy to report that we have held another reading (Letters to Luke #5; Year C)
  • I was astonished to receive your brief note (Letters to Luke #6; Year C)
  • Leaving Luke . . . Meeting Matthew

Scripture and Theology

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

Life during COVID 19

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

The First Peoples of Australia

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

Paul

  • The calling of Saul and the turn to the Gentiles: modelling the missional imperative (Acts 8—12; Easter 3C)
  • The unknown God, your own poets, and the man God chose: Paul on the Areopagus (Acts 17; Easter 6A)
  • Freedom and unity: themes in Galatians
  • Paul’s vision of “One in Christ Jesus” (Gal 3:28) and the Uniting Church
  • Descended from David according to the flesh (Rom 1; Advent 4A)
  • The best theology is contextual: learning from Paul’s letter to the Romans (Year A)
  • The righteous-justice of God, a gift to all humanity (Romans; Year A)
  • Sighs too deep for words: Spirit and Scripture in Romans (Rom 8; Pentecost 9A)
  • Praying to be cursed: Paul, the passionate partisan for the cause (Rom 9:3; Pentecost 10A)
  • A deeper understanding of God, through dialogue with “the other” (Romans 10; Pentecost 11A)
  • God has not rejected his people. All Israel will be saved. (Rom 11; Pentecost 12A)
  • “We do not lose hope” (2 Corinthians; Pentecost 3B—6B)
  • For our instruction … that we might have hope (Rom 15, Isa 11, Matt 3; Advent 2A)
  • When you come together (3) … wait for one another (1 Cor 11)
  • A new creation: the promise articulated by Paul (2 Cor 5; Pentecost 6B)
  • “Greet one another” (2 Cor 13). But no holy kissing. And no joyful singing. (Trinity Sunday A)
  • Paul the travelling philosopher (1 Thessalonians; Pentecost 21–25A)
  • The sincerest form of flattery? Or a later, imperfect imitation? (2 Thessalonians; Pentecost 21C to 23C)
  • 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)
  • Making (some) sense of the death of Jesus (Colossians 2; Pentecost 7C)
  • No longer as a slave: Paul, to Philemon, about Onesimus (Pentecost 13C)
  • An example to those who come to believe (1 Timothy 1; Pentecost 14C)
  • Human sinfulness and divine grace (Jeremiah 4; Luke 15; 1 Timothy 1; Pentecost 14C)
  • A ransom for all: a formulaic claim (1 Tim 2; Pentecost 15C)
  • On godliness, dignity, and purity: the life of faith in 1 Timothy (Epiphany 16C)
  • In the name of the apostle … (2 Timothy, Pentecost 17B to 21B)
  • Rightly explaining the word of truth (2 Tim 2:15; Pentecost 18C)
  • Guard the good treasure entrusted to you (2 Tim 1; Pentecost 17C)
  • 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)
  • Strangers and foreigners on the earth (Hebrews 11; Pentecost 9C)
  • Jesus, the pioneer and perfecter of faith (Hebrews 11–12; Pentecost 10C)
  • Jesus, justice, and joy (Hebrews 12; Pentecost 11C)
  • I will not be afraid; what can anyone do to me? (Hebrews 13; Pentecost 12C)

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 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 7A,B,C)
  • Father, Son, and Disciples (II): the *real* trinity in John’s Gospel (John 17; Easter 7A,B,C)
  • 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

Archives

  • January 2023
  • December 2022
  • November 2022
  • October 2022
  • September 2022
  • August 2022
  • July 2022
  • June 2022
  • May 2022
  • April 2022
  • March 2022
  • February 2022
  • January 2022
  • December 2021
  • November 2021
  • October 2021
  • September 2021
  • August 2021
  • July 2021
  • June 2021
  • May 2021
  • April 2021
  • March 2021
  • February 2021
  • January 2021
  • December 2020
  • November 2020
  • October 2020
  • September 2020
  • August 2020
  • July 2020
  • June 2020
  • May 2020
  • April 2020
  • March 2020
  • February 2020
  • January 2020
  • December 2019
  • November 2019
  • October 2019
  • September 2019
  • August 2019
  • July 2019
  • June 2019
  • May 2019
  • April 2019
  • March 2019
  • February 2019
  • January 2019
  • December 2018
  • November 2018
  • October 2018
  • September 2018
  • August 2018
  • July 2018

Archives

Recent Comments

Cathy Baxter on An excess of righteous-justice…
Arthur Shippee on Teaching in “their synagogues”…
John T Squires on I give thanks to my God always…
Cathy Baxter on I give thanks to my God always…
John T Squires on The depth of God’s presence in…

Posts

January 2023
M T W T F S S
 1
2345678
9101112131415
16171819202122
23242526272829
3031  
« Dec    

Recent Posts

  • Justice, kindness, and humility (Micah 6; Epiphany 4A)
  • God of all the tribes and nations
  • Teaching the disciples (Matt 5; Epiphany 4A)
  • The paradox of “the word of the cross” in Corinth (1 Cor 1; Epiphany 4A)
  • A Day of Mourning, ahead of Invasion Day (26 January)

Recent Comments

Cathy Baxter on An excess of righteous-justice…
Arthur Shippee on Teaching in “their synagogues”…
John T Squires on I give thanks to my God always…
Cathy Baxter on I give thanks to my God always…
John T Squires on The depth of God’s presence in…

Archives

  • January 2023
  • December 2022
  • November 2022
  • October 2022
  • September 2022
  • August 2022
  • July 2022
  • June 2022
  • May 2022
  • April 2022
  • March 2022
  • February 2022
  • January 2022
  • December 2021
  • November 2021
  • October 2021
  • September 2021
  • August 2021
  • July 2021
  • June 2021
  • May 2021
  • April 2021
  • March 2021
  • February 2021
  • January 2021
  • December 2020
  • November 2020
  • October 2020
  • September 2020
  • August 2020
  • July 2020
  • June 2020
  • May 2020
  • April 2020
  • March 2020
  • February 2020
  • January 2020
  • December 2019
  • November 2019
  • October 2019
  • September 2019
  • August 2019
  • July 2019
  • June 2019
  • May 2019
  • April 2019
  • March 2019
  • February 2019
  • January 2019
  • December 2018
  • November 2018
  • October 2018
  • September 2018
  • August 2018
  • July 2018

Categories

  • 15th Assembly
  • A Book of Origins: Gospel of Matthew
  • An Orderly Account: Gospel of Luke
  • Convicted: Convict Ancestors
  • Environment
  • Family History
  • First Peoples in Australia
  • Hebrew Scripture
  • Hebrews
  • Living in Canberra
  • Paul
  • Psalms
  • Scripture and Theology
  • The Beginning of the Good News: Mark
  • The Book of Signs: the Gospel of John
  • The Hebrew Prophets
  • Uncategorized

Meta

  • Register
  • Log in
  • Entries feed
  • Comments feed
  • WordPress.com
An Informed Faith Start a Blog at WordPress.com.
  • Follow Following
    • An Informed Faith
    • Join 199 other followers
    • Already have a WordPress.com account? Log in now.
    • An Informed Faith
    • Customize
    • Follow Following
    • Sign up
    • Log in
    • Report this content
    • View site in Reader
    • Manage subscriptions
    • Collapse this bar