Black Lives Matter. Now—and Then.

#BlackLivesMatter. The importance of this hashtag has been highlighted in recent weeks.

First, it gained attention in the USA, where yet another incident of the unwarranted treatment of a black man and the resulting unjust death of that man, George Floyd, led to widespread protests, resistance, and riots across the country.

The hashtag #BlackLivesMatter originated in 2013, after Trayvon Martin, an unarmed African-American teenager, was killed in an argument in Florida. The man charged with his order was acquitted, resulting in the community response that saw #BlackLivesMatter gain traction.

See https://www.adl.org/education/educator-resources/lesson-plans/black-lives-matter-from-hashtag-to-movement

The hashtag has also had prominence in Australia, especially in recent weeks. After the death in America of George Floyd, a black man killed while in police custody in Minneapolis in early June, the BLM movement became active once again. The widespread unrest in the USA was clearly evident.

Around the same time, reports in Australia were indicating that there were 434 people—black men and women, indigenous Australians—who have died whilst in police custody, since 1991. (That was the year when the Royal Commission into Aboriginal Deaths in Custody ended.) And there had been no conviction of anyone responsible for any of those deaths over all that time.

See my blog on this at https://johntsquires.com/2020/06/09/racism-and-reconciliation/

So #BlackLivesMatter. We know this now, in our own time. This movement has generated widespread public support. The Pew Research Centre in the USA has reported their recent findings, noting that “two-thirds of U.S. adults say they support the movement, with 38% saying they strongly support it”.

See https://www.pewsocialtrends.org/2020/06/12/amid-protests-majorities-across-racial-and-ethnic-groups-express-support-for-the-black-lives-matter-movement/

All of this points to the need for ongoing, continuing, relentless lobbying, advocating for First Peoples, protesting injustices and working towards a more just situation in our society, today. Without question, this is a critical priority.

Alongside that, let me suggest the importance of remembering that #BlackLivesMatter when we turn to scripture, when we listen to the Bible being read in church or in Bible study groups, or when we open its pages ourselves and read the stories it contains. Do we imagine the skin colour of the people who are in these stories? Do we remember that the vast majority of them are dark-skinned?

Some years back, an enterprising forensic artist, Richard Neave, created a model of a Galilean man for a BBC documentary, “Son of God”. Neave took an actual skull found in the region (not claiming that it was actually the face of Jesus) and built a model of what the person might have looked like.

The end result was not the blue-eyed, blonde-haired, “gentle Jesus meek and mild” of traditional Sunday School storytelling. The darker colouring of the skin (historically accurate) caused controversy at the time (and still does, whenever I use it with groups). The aim was to prompt people to consider how Jesus was a man of his time and place—a darker-skinned Middle Eastern man.

See https://www.ancient-origins.net/news-general/reconstructing-jesus-using-science-flesh-out-face-religion-004942

There’s a more detailed discussion of “what did Jesus look like?” by Dr Joan Taylor, of Kings College London, at https://www.bbc.com/news/magazine-35120965

Just this week I came across a fascinating art project, seeking to depict the well-known characters of the Bible as the black-skinned Middle Easterners that they were. You can see the full gallery of art created by photographer James C. Lewis in the “Icons of the Bible” gallery at

https://fineartamerica.com/profiles/2-cornelius-lewis

Take some time to explore these images. As you do, remember that just as we know that #BlackLivesMatter now, today, so as we travel back in time, in our imaginations, into the world of the Bible, #BlackLivesMatter in those stories. We learn from these tales about these ancient black people. We gain guidance for living as faithful disciples today from these dark-skinned people of these ancient stories.

#BlackLivesMatter. Now—and Then.

When you come together (3) … wait for one another (1 Cor 11)

So then, my brothers and sisters, when you come together to eat, wait for one another. If you are hungry, eat at home, so that when you come together, it will not be for your condemnation. 1 Cor 11:33-24

In these words, Paul instructs the Corinthians—that raggle taggle group of disordered participants in an unruly worship gathering—to wait for one another, to ensure that they are all on the same page, to be committed to constructive group gatherings. Every member is important. Every voice is valued. Every need must be understood and responded to.

In the Uniting Church, we have adopted a process known as the consensus model. In that model, according to the Manual for Meetings, we value

listening skills: help us understand what another person is saying and develop new ways of responding.

conflict-resolution skills: enable us to deal with the emotional turbulence that typically accompanies conflict … these skills are likely to foster closer relationships.

collaborative problem-solving skills: help to resolve conflicting needs in such a way that all parties are satisfied.

(Manual for Meetings 1.6)

In the overview guidelines provided to people who chair meetings of the councils of our church (Appendix B), the guidance is clear:

“Treat everyone’s contribution as valuable, and be expectant that the Spirit is guiding the Church”.

I have heard many complaints about the consensus model, which although we have used it for some decades now, is still seen in a negative light by some people. Elizabeth and I have spent much time talking about such complaints over the years, exploring why that may be so.

One of the factors that plays a role in feeding these complaints, we believe, is gender. Have we paused to reflect on the role that our gender plays in our meetings process? What unspoken, unexplored assumptions might we have, about the place we have, as a female, or as a male, in the dynamics of a meeting? What expectations do we have about how we contribute to those meetings in which we participate?

A recent study that Elizabeth found online has some potent messages for us.

https://magazine.byu.edu/article/when-women-dont-speak/

The study analysed “the female experience in a top-10, predominately male collegiate accounting program—a program where the women, overall, matriculated with higher Grade Point Averages and more leadership experience than their male peers. The students move through the program on teams, and administrators wanted to know how best to build them.”

The students were put into mixed gender groups. Some had equal numbers of men and women. Some had only one woman. Some had only one man. The researchers observed the dynamics in each of the groups. They found clear problems:

1. Unequal talking time. At best, outnumbered women in the study spoke three-quarters of the time a man spoke; on average, women spoke just two-thirds as much as a man.

2. Routine interruptions. Put a woman alone with four men, and 70 percent of the interruptions she receives from men are negative. Compare that with having four women in the room: here, just 20 percent of the interruptions women receive from men are negative.

3. Limited influence. The same conditions that create disproportionate silence by women also create disproportionate authority by men.

They then explored what took place when groups employed a consensus model that worked to build unanimous support of all participants for any decision made. They determined that this meant:

Female talking time increased for women in the minority—a lone woman participated nearly as much as a man.

Positive interruptions—interjections that affirm and validate, like “Yeah” and “I agree”—were significantly increased. Such positive interruptions tripled for women in the minority. If the group sends signals that build confidence, women tend to participate more.

The influence gap narrowed for a lone woman—she had almost as much of a shot as a man at being voted the most influential member by her group.

How do we hear these results? How do they inform our practices? What must we commit to doing as a result of exploring this research?

What should be done then, my friends? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. 1 Cor 14:26

Building up the body is the bottom line in what Paul instructs those raggle taggle Corinthians. Valuing what each individual contributes to the whole is important. Ensuring that we function as a cohesive groupis the clear focus—whether that be as Church Council, as Elders, as Pastoral Relations Committee, as Standing Committee, as Presbytery-in-Council, or as a Congregational meeting.

The bottom line that the study proposes, is that men need to listen more, women need to speak more, men need to practice positive support for women’s voices, groups need to work hard to operate by consensus, participants need to avoid stereotyping (“you’re a woman, what do you know about this?”), and group leaders need to focus on positive participation processes.

This is what it takes to develop a constructive, cohesive, respectful environment for decision-making.

May we work to ensure processes that honours the voice of every participant, that respects female contribution and participation, and that develops consensus outcomes.

*****

[Of course, the irony is that as I have juxtaposed this study on the importance of women’s voices with words from the latter part of 1 Corinthians, which is precisely where the text informs us that women are to “keep silent in church” (1 Cor 14:34-35). We always need to bring a critical perspective into that we approach texts in scripture. We always need to deconstruct the ideology and discover the fundamental values at work. As in scripture interpretation, so also in meeting dynamics.]

******

A prayer

As we meet

Help us to listen with care and patience

Help me to remain quiet and attentive

Help us to speak in appropriate and helpful ways

Help me not to interrupt, but to wait

Help us not to feel intimidated, but rather valued

Help me to focus on discerning a common mind

Help us to participate in positive ways

Help us to be your people, O God.

Amen.

See also https://johntsquires.com/2020/05/11/when-we-come-together-2-values-and-principles-in-the-midst-of-a-pandemic/ and https://johntsquires.com/2020/03/15/when-you-come-together-reflections-on-community-in-the-midst-of-a-pandemic/

Paul’s vision of “One in Christ Jesus” (Gal 3:28) and the Uniting Church

A sermon on the anniversary of the Uniting Church (for the Project Reconnect resource)

Galatians 3:23–27

On 22 June every year, across this continent, people gather to celebrate the formation of the Uniting Church in Australia. Today, rather than address the passages set in the lectionary, I want to turn to a section of one of Paul’s letters, from our New Testament. It’s from the latter part of chapter 3 of his letter to the church in Galatia.

It is good to have this passage as our focus. It speaks to who we want to be, together, as the church. It is a word for our times. In fact, I think that this passage could well express the fundamental calling of the Uniting Church.

Paul’s letter to the Galatians was written in the midst of an intense and ferocious debate within the early movement that had been started by Jesus. It was a time of great transition. Things were changing. Old practices were being challenged. New practices were being proposed.

In Galatians, those who advocated Circumcision came under criticism. In that place, as in many other places where the good news of the Jesus movement had been proclaimed, baptism was being proposed as a new ritual, to mark the new faith of the growing numbers of the followers of Jesus.

The argument about circumcision has behind it the issue as to how much, or how little, of the Jewish Law should apply to believers within that movement – those whom we now call the early Christians. This was an incredibly contentious issue at the time, which caused much dispute. Galatians is a letter that was created in the heat of this intense debate; so, at many points, it bears more evidence of rash fury than it does of considered reflection.

Paul’s language in Galatians is ferocious. He accuses the Galatian believers of being fools who have been bewitched by deceivers; he accuses them of biting and devouring one another; he criticises them for urging Gentile converts to be circumcised and to adopt full adherence to the Torah. This is no gentle, reflective spiritual meditation; this is full-on partisan polemics!

And yet, right within the midst of this turbulent flow of argument and disputation, we come across comments that provide cause for reflection; ideas that do invite deeper consideration; insights that do offer the opportunity for spiritual growth to those who would read, ponder, and reflect.

One of these passages is just two well-known verses from the third chapter of this letter: “As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Gal 3:27–28).

Here, Paul sets out a vision for people of faith; a vision for believers within community; we would say, a vision for the church. It could well be our central mission statement, as the Uniting Church in Australia, for we so much value grace-filled inclusiveness, we so strongly reject divisive and judgemental stances, we so yearn to live in accord with this grand vision, where all belong to a welcoming and loving community.

The vision of the church for Paul is one of harmony, concord, unity. Paul envisages great changes within the community of faith, because of Jesus. If the reality failed to achieve this change, nevertheless the vision stood firm; Paul envisaged a community that would bring together strikingly disparate opposites.

In this community, the religious differences of Jew and Gentile would matter no more; the different levels of social status, of people living in freedom and those serving as slaves, would become irrelevant; and the societal roles and expectations associated with the gender of a person —  male or female – would no longer function as dominant. These three conditions of difference would melt away, within the community of faith, into a cohesive unity of co-operation and interconnection. This was a huge change to took place all those centuries ago.

Indeed, as we ponder these three key instances of the way in which difference would disappear, we might even push it further: is this vision not simply one for the church, but even one for society as a whole? Might it be that the vision, the hope, which Paul set out in his letter to the Galatians, could be brought about within the patterns of living and relating right across his society? Was Paul passionate, not only about partisan points of religious practice, but also – and more significantly – about visionary ideals for human society as a whole?

“There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” – this unity within the church might well become a model for harmony within society. Certainly, that is the way that the church has interpreted this statement in the centuries since Paul wrote it.

The church of the late first century continued the battle begun in the time of Paul; over time, Jews and gentiles were equally welcomed within most of the faith communities of the ancient world.

The church of the Enlightenment was at the forefront of the movement to end the slave trade, to enable black Africans to live unhindered by white masters seeking to profit from selling them as slaves.

And the western church from the later part of the 20th century has been active alongside many other community organisations to ensure that the opportunities available to women were not less than those available to men.

In each of these battles, the church at large has understood Paul’s words to the Galatians to be words for both the church, and for the society as a whole. It is a grand vision. May it be a reality for you, in your community of faith, and amongst the people of the place where you live, sleep, eat, work, and rest.

“There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Gal 3:27–28).

+++++++

Some questions to consider:

What did you find to be the most significant idea in this message?

Can you describe a time when you experienced the “unity in Christ” that Paul wrote about?

In what way does your congregation today model the vision of inclusive acceptance for all that Paul wrote about?

In what way might you be able to show that vision to the people where you live, sleep, eat, work, and rest?

To read more on the distinctive contributions of the Uniting Church to Australian society, you may wish to read my blogs at https://johntsquires.com/2019/06/18/the-dna-of-the-uca-part-i/ and https://johntsquires.com/2019/06/18/the-dna-of-the-uca-part-ii/

See also https://johntsquires.com/2018/08/15/what-i-really-like-about-the-basis-of-union/ and https://johntsquires.com/2018/08/20/alongside-the-basis-of-union-there-was-the-statement-to-the-nation/

Going “back” to church—what will our future look like? (4)

We got an email from the church office last week. It said that “worship services are resuming” in our church building. There was much excitement! It has been so many months since we have been able to be in our lovely church building, with all our wonderful friends, for times of worship.

It would be great to see our friends again in person—and to share in the prayers and the singing when we all gather together—and to hear our minister in the flesh once again. It seems like it has been such a long time since we have been able to do this.

Don’t get me wrong, it has been great to hear her speak each week online; but there is nothing quite like being there, in person, with all the others in the building, to soak up the atmosphere. It’s like a weekly “hit” that keeps me going for the next week. It’s not the same, online. Not quite the same vibe, the same buzz. Ah well …

Anyway, after cheering was heard throughout the household about this great news, we read on through the rest of the email. “Back to normal”, we had thought. “Back to what we used to do.” Hmmm. Maybe—maybe not.

It seems that worship will not be quite like it used to be. No single service, for a start. There are going to be three services each Sunday morning, staggered by 45 minutes. So we need to book in advance for the one we want. 8:30 for the early birds. 9:15 for those who want the regular time slot. And 10:00am for those willing to have a slow start. OK, not a bad idea. But we won’t all be together. That’s a bit sad.

And each service will be just 30 minutes long. That feels like a rip-off. What, not a full hour? This will take some adjusting to get used to, I reckon. Anyway, we registered for the 9:15 slot. Trying to get back, as much as possible, to “normal”. It will be great to be there, back in church!

Except then another email came back, saying that the 9:15 service was already full. How could that be? Our church easily seats over 200 people (well, if you make sure you fill up each pew and set out some extra seats down the aisles.)

Seems that we can’t have more than 30 people in the building at any one time. There’s talk about 4 square metres and 1.5 metres apart and social distancing and so on. You know, the stuff that the PM and his chief honcho medical advisor guy have been talking about. In church. In our church. Who would have thought it?

So we are now going to the 8:30am service. Harumph. But better than waiting until 10am, I guess.

And the email also said, please arrive 10 minutes before the scheduled time, and queue outside the east door. What is that? I have been going to this church for years now, and have always used the south door, the one that opens right onto the street. Something about not confusing those arriving with those leaving, making them use separate doors. Oh well, if that’s what it takes ….

And, then, the email said, when you get the the east door, you will be allocated seat numbers, and you will need to go directly to those seats—do not stop to talk to anyone else, do not mill about in the foyer. And that we will find that the seats are arranged in a different way inside, so we will not be able to sit in our usual spot. Wow! Now that will be quite different! Sitting in a different place! That will be hard. And I can’t imagine church without all the catching up with people beforehand. That’s a bit of a downer, really.

And the email also said, “no singing”. Seriously: “no singing”! How will church be church, if we can’t all sing together? It is going to be one weird experience, I reckon, in that building, all sitting apart from one another, not singing—not even hugging our friends when we see them, no chance to say hello. It will be weird.

And then, the last straw: “when the service ends, please remain in your seats until you are asked to leave, then move straight to the south door to exit the building”. To keep people entering separate from people departing. How anti-social is that!

And there is more: “Please do not congregate on the footpath, or in the car park, after the worship service. Please leave the site as quickly as possible.” No morning cuppa. No chat with friends in our small group. No hanging around in the kitchen to scab extra goodies for the week. No socialising. None at all!

It won’t be church, will it? Not really church. I fear that we are in for a rather sterile experience. And we will have to use the hand sanitisers when we come in, and when we go out. Aargh! I hate the smell of that stuff! But no hand sanitising, no entry permitted, we are told. So there’s no question about it. That’s just the way of things everywhere, these days.

So, off we go. In to church. Then back out again. Will it be worth it? We’ll give it one go. And then, if it is not any good—back to looking at services online, I guess. Ah well. Such is life.

(… the views expressed in this piece come from a fictional character, solely the product of my imagination …)

See also

https://johntsquires.com/2020/06/03/greet-one-another-2-cor-13-but-no-holy-kissing-and-no-joyful-singing/

https://johntsquires.com/2020/05/29/worship-like-the-first-christians-what-will-our-future-look-like-3/

https://johntsquires.com/2020/05/24/its-been-two-months-under-restrictions-what-will-our-future-look-like-2/

https://johntsquires.com/2020/05/22/its-been-two-months-under-restrictions-what-will-our-future-look-like-1/

https://johntsquires.com/2020/04/22/its-been-just-over-a-month-but-there-have-been-lots-of-learnings/

https://johntsquires.com/2020/05/05/the-times-they-are-are-a-changin/

https://johntsquires.com/2020/05/04/not-this-year-so-what-about-next-year/

https://johntsquires.com/2020/05/11/when-we-come-together-2-values-and-principles-in-the-midst-of-a-pandemic/

https://johntsquires.com/2020/03/15/when-you-come-together-reflections-on-community-in-the-midst-of-a-pandemic/

“Greet one another” (2 Cor 13). But no holy kissing. And no joyful singing.

“Finally, brothers and sisters, farewell. Put things in order, listen to my appeal, agree with one another, live in peace; and the God of love and peace will be with you. Greet one another with a holy kiss. All the saints greet you.” So the second (extant) letter to the Corinthians ends (2 Cor 13:11-12).

“Greet one another with a holy kiss” is also how Paul instructs the Corinthians in his first letter (1 Cor 6:20), as well as the Thessalonians (1 Thess 5:26) and the Romans (Rom 16:16). (The same instruction appears at 1 Peter 5:14). These five verses all indicate that first century worship was not just sitting formally and watching what went on at the front; it was interactive, engaging, personal.

What do we make of this instruction to kiss one another? Many people in churches that I know have interpreted “holy kiss” to mean “warm handshake”—so the “passing of the peace” has been shaking hands with as many people as possible in the Congregation. In some smaller gatherings, even, making sure that you shake hands with everybody present!

Well, not any longer. No more handshakes—not in church, not at the door after the service, not anywhere in society. COVID-19 has put paid to shaking hands for quite some time yet.

Other people have take a more literalist line of interpretation. A kiss means, well, a kiss! If not a lip-to-lip kiss, then, at least, a lip-to-cheek kiss. Yes, I have been in church gatherings where my hairy unshaven cheeks have been kissed. And even, when my hairy-encircled lips have planted a kiss on the cheek of another worshipper. I confess.

But not any longer. No more person-to-person contact; especially not any contact that involves the lips! COVID-19 has put paid to the socially-approved form of public kiss, for quite some time yet—if not forever.

One of my colleagues, Sarah Agnew, suggests that the best way to translate the reference to a “holy kiss” in these five verses, is by referring to a “holy embrace”. That understanding is premised on the fact that the Greek word which is translated as “greet” in these texts, contains elements of making personal contact which are both interpersonal (greetings) and also physical (the word can be used to signify hugging or embracing). See https://www.academia.edu/28243257/A_call_to_enact_relationships_of_mutual_embrace_Romans_16_in_performance

Given that, then, on each of the sixteen times that Paul instructs for greetings to be given to named individuals in Romans 16, he may well be saying something like, “give them a hug from me”. Such relationships were personal and intimate.

This rendering takes us to the heart of community—and to the centre of our practices during the current situation with COVID-19. The ancient practice clearly envisaged that physical contact was involved. The current situation proscribes any form of physical contact. It is just too risky.

Physical contact, in the intimacy of either a kiss (on the cheek) or an embrace (with the upper body), is now, we are told, not advisable, given the way that infectious diseases such as COVID-19 (or, indeed, the common cold—which is itself a form of a coronavirus) are spread.

How do we reconcile these current guidelines with the scriptural injunctions? Do we ignore current guidelines (and keep on meeting together) because “the Bible says…” ? Or, do we turn away from strict biblical teaching (and stop our gatherings), because of contemporary concerns about the pandemic?

Of course, we do not put our heads in the sand. We acknowledge the sense in the guidelines being proclaimed across society. We listen to those with expertise in infectious diseases and medicine. We refrain from physical contact. No kissing. No hugging. No handshakes. We look for alternatives to signify that we are greeting one another.

We aren’t yet meeting in person for worship. It will be some time before most Congregations are able to do this. But when we eventually do begin to worship in person, and it comes time to pass the peace, we might face the other person, place our right hand over our own heart, and say, “peace be with you”. That avoids direct physical contact, but incorporates a direct visual interaction.

Another option would be to clasp our hands together and place them in front of our chest, in the “praying position”, and then, as we face each other, bow in greeting.

A third option—one perhaps only utilised in a very distinctive liturgical setting—could be to “bump elbows”, using the recommended social alternative to “shaking hands”. But that option would need to be employed with care! And it may not be to everybody’s liking, to be sure.

Which brings me to singing. “Make a joyful noise to the Lord!”, the psalmist instructs us (Psalms 66:1, 95:1-2, 98:4, 6, 100:1). Sing “psalms and hymns and spiritual songs”, an early Christian writer exhorts (Col 3:16). “Be filled with the Spirit, as you sing psalms and hymns and spiritual songs among yourselves, singing and making melody to the Lord in your hearts, giving thanks to God the Father at all times and for everything in the name of our Lord Jesus Christ”, another letter writer directs (Eph 5:18-20).

So how do we interpret these passages? Do we adopt the same literalist approach—the Bible says we must worship, the Bible says we must song, so that’s what we must do! (Yes, I have heard this said, even in current times.) That is not really a satisfactory approach.

Of course, the same dilemma confronts us here. Just as direct physical contact is not advised in the current pandemic situation, so singing in a group of people is also deemed to be out of order, in the understanding of health professional and medical advisors.

Research clearly indicates that singing contributes to the spread of infectious diseases. Singing spreads droplets in aerosols which are expelled from a person’s mouth as they sing. They can carry the virus a significant distance and remain suspended in the air for some time after they have been expelled from a person’s mouth. A cloth mask is unlikely to be enough to provide protection as people sing together. This article canvasses the issues:

https://www.ctvnews.ca/health/coronavirus/does-singing-spread-coronavirus-choir-outbreaks-raise-concerns-1.4943265

So in the case of singing, as with physical touch, we need reinterpret our scripture in keeping with what we know about the spread of infectious diseases. We might have to be content with listening to a recording or watching a video of a favourite hymn or song being sung. One suggestion I have seen is to invite people to listen, then to share with a couple of other people what you have heard, what has connected with you, as you listen.

Another suggestion is to invite people to tap into their own wells of creativity, and after listening to the song, write or draw their own response. That could be in the form of a prayer, a modern psalm, an impressionistic artwork, a poem, a sketch drawing. The possibilities are endless.

Some other ideas are canvassed in this post:

https://godspacelight.com/2020/05/23/five-ways-to-worship-with-music-beyond-singing/?fbclid=IwAR07U327jYyIu8PKq3xmBnDSE3wDD56ySbiRlRxpT1Foc42o4ucgZOnHhJg

There’s another central aspect of worship that will need significant attention and careful consideration in the time ahead. Before we actually start meeting in person for worship, a decision will need to be made, in each local community of faith, with regard to holy communion.

We know that any action that involves direct physical contact is risky. We know that multiple touching of the same object is highly risky—it provides many more opportunities for a virus (any virus, not just COVID-19) to be passed from person to person. When we regather for worship, we will not be “passing the offering plate around”; it is too risky.

In the same way, we need to,consider carefully what we do when it comes to offering the bread, passing a plate of bread, drinking from the cup, or passing the small cups.

That’s a matter for future consideration. If anyone has any clear ideas or knows of useful guidelines in this regard, I would love to hear from you!

A prayer from Sarah Agnew https://praythestory.blogspot.com/

See also https://johntsquires.com/2020/05/29/worship-like-the-first-christians-what-will-our-future-look-like-3/

https://johntsquires.com/2020/05/24/its-been-two-months-under-restrictions-what-will-our-future-look-like-2/

https://johntsquires.com/2020/05/22/its-been-two-months-under-restrictions-what-will-our-future-look-like-1/

https://johntsquires.com/2020/04/22/its-been-just-over-a-month-but-there-have-been-lots-of-learnings/

https://johntsquires.com/2020/05/05/the-times-they-are-are-a-changin/

https://johntsquires.com/2020/05/04/not-this-year-so-what-about-next-year/

https://johntsquires.com/2020/05/11/when-we-come-together-2-values-and-principles-in-the-midst-of-a-pandemic/

https://johntsquires.com/2020/03/15/when-you-come-together-reflections-on-community-in-the-midst-of-a-pandemic/

Pastoral Letter to Canberra Region Presbytery: June 2020

3 June 2020

Dear friends across the Presbytery,

It has been many months since we have been able to “live as normal”. For some people, the extended period of drought was already providing challenging circumstances last year. Then, for many people, the bushfires came tearing into their lives six months ago. Their lives were turned upside down and that turmoil has continued. Life has not been the same since then.

We watched as the fires spread across many of the regions in our Presbytery, and even threatened the southern suburbs of Canberra. Many, many people have been impacted—in the lives lost, in the destruction of homes and properties, in the fears and anxieties that grew as the fires spread, in the disruptions to the lives and livelihoods of many communities, and as the memories of past experiences swam back into view.

Then we all experienced the horror of watching the early reports of people around the world who were suffering, and some dying, from a new, previously unknown virus. In swift succession, we saw the WHO declare a global pandemic, the death rates in a number of countries rise exponentially, the first cases of death from COVID-19 in our own country, and then our Government issuing orders restricting gatherings.

We have not been able to live “life as normal” during these months of restrictions on gathering. It has been a time of change, and challenge. Many people have learnt new skills, as we began to realise the possibilities that ZOOM, YouTube, Facebook, WhatsApp, and other online platforms can provide. Many congregations began gathering-apart through one of these means. At the same time, we have continued to worship and care for one another.

Many of us have lamented the loss of face-to-face meetings. We have not been able to have coffee and catch up with friends, or family. We have not been able to go to our favourite cafes, museums or picnic spots. We have not been able to visit those whose mobility restricts them to their homes or rooms and we have not been able to gather together on Sunday morning, to worship.

It is now clear that the early movement to impose restrictions right across society has helped Australia to have fewer deaths in the pandemic. We are certainly saddened by the deaths that have taken place, and aware of the spread of suffering that has been experienced by those who have had their health impacted significantly because of COVID-19. We are relieved that there has not been more deaths, that we did “flatten the curve”, and that we have “slowed the spread” of the virus.

It is also clear that the restrictions of past weeks have had a heavy economic impact—on individuals and small businesses which have lost their income, as well as on the overall economy of our country. It is clear that political leadership wishes to address this matter, and is doing so by easing restrictions, in a staged process. We need to be mindful of what is now permitted—and what still remains restricted.

It is also clear that this easing of restrictions has kindled flames of hope amongst many people—hope that life can “get back to normal”, hope that “life will be easier”, hope that we can “go back to church”. Every one of us shares those hopes, to a greater of lesser degree. And yet, we know, deep within our hearts, that life will not soon be “back to normal”. Things have changed, and that’s the way they will stay, for some length of time yet.

With regard to the last of these hopes—to “go back to church”—there are some important factors for us to consider. It is not just a matter of sending out the emails, ringing up the folks, opening up the doors, and welcoming people back into the church building. Before we can do that, there will be planning and preparation—and prayerful reflection—that needs to take place.

Leaders of our church, from across every Presbytery, and in the Synod, have been meeting each week for the past ten weeks. This week, the leadership group approved a set of resources which have been prepared to assist each Church Council, as they discuss, plan, and prepare to resume church activities on church property.

Those resources are detailed, comprehensive, and carefully conceived. They will help each of our Church Councils to develop a set of COVID Safety Plans, one for each activity taking place in our church. Together, these Safety Plans will provide us with a COVID Safe Roadmap to re-gathering.

There is a very helpful collection of FAQs at https://nswact.uca.org.au/covid19saferoadmap/faqs/

We encourage Church Councils to begin by reading through this webpage and discussing together the questions that are posed here. After this, Church Councils can then begin to develop specific COVID Safety Plans, one for each activity taking place in their church property.

You can find resources to assist in the preparation of these COVID Safety Plans at https://nswact.uca.org.au/COVID19SafeRoadmap

We encourage you to go to the website and read these resources. They are comprehensive, so this will take time. Church Councils will need to take that time to give careful consideration to the responsibilities that they have. We need to ensure that we do not rush back into holding activities in our church buildings, before we are certain that we have done all the planning that is required.

We also need to take care to ensure that in all our planning, we prioritise the needs of those who are vulnerable—Aboriginal and Torres Strait Islander peoples, those with chronic medical conditions, people with impaired immune systems, and people aged over 70. Their health and safety needs to be the first consideration in any decision to commence worship gatherings in person.

We cannot simply assume that it would be wise for all of these people (including our Ministers and Pastors) to “come to church” when we start holding worship in person once more. In fact, it most likely is wise that they do not join with those who will be gathering in the church building. We need to plan and prepare with this in mind.

As we move along the path of stages taking society forward, let us be patient and compassionate. We need to be compassionate to one another, ensuring that when we start to gather again in person, all precautions have been taken, and the risks have been minimised as much as we can.

We need, especially, to be compassionate towards those whose vulnerabilities mean that they remain at home, waiting still for that safe place for gathering in church to come. They will need our particular care and attention. This is a central calling for us, as a church, at this time. We need to attend, today and in the months to come, to the hard work that will be required, to ensure that all of our buildings and activities are safe, for everyone who attends.

Further still, we are to be mindful of those who may have begun to make connections with our Congregations through this time of meeting and worshipping differently online, or by other means. We want the arrangements to which we now move also to be inclusive of them and their needs.

And let us be patient with each other; may our frustrations fall away, our anxieties dissipate, as we wait, pray, and prepare. As Daniel Mossfield recently wrote to his Congregation:

“In a culture where people are forced to rush back to work, and potentially risk their lives due to economic hardship, we the church dare to claim there is a different way the world could be. We dare to believe that our society can and must look after all its members in the coming weeks and months, because we believe the value of each of us does not rest in how much we earn but in the fact that we are all children of God. We believe not gathering yet is the very call of God upon our lives: to witness to the patience of the Gospel.”

Please be assured of ongoing prayers from each of us, as we all work our way through the challenges and opportunities of this time, and as we pray and plan for the future that we hope for, as Congregations, as a Presbytery, and as part of the whole people of God.

Judy McKinlay, Presbytery Co-Chairperson

Jared Mitchell, Presbytery Deputy Chairperson

Andrew Smith, Presbytery Minister—Congregation Futures

John Squires, Presbytery Minister—Wellbeing

It’s been two months under restrictions—what will our future look like? (2)

It’s now been two months since we moved into a period when restrictions on social gatherings came into force because of the spread of the COVID-19 virus. As restrictions are gradually eased, people are starting to grapple with what that will look like. How will hope be found, in what lies ahead?

I took the opportunity after one month, to step back and assess: what have we learnt, during this intense and most unusual period of time? (See https://johntsquires.com/2020/04/22/its-been-just-over-a-month-but-there-have-been-lots-of-learnings/)

Now my mind is thinking about what the future might look like. People are struggling with number of matters. These matters have been the subject of conversations in my household over recent weeks, as Elizabeth and I think about what the future might hold, and how we need to prepare for it, both personally, and as a church.

As we consider these struggles, I want to look beyond, to what a hope-filled, missionally-engaged future might await us. So this is the second in a series of posts in which I muse about a series of issues that emerge as we think about this. The first was focussed on “where” people are wanting to be in that future time.

This post reflects on the “when” of our hopes for the future. How often have you heard someone refer, longingly, to “the way things used to be”? How often have you heard people lament that they would really like things to be “just like they used to be”?

This is a refrain in society—let’s get back to when life was simpler, people were friendlier, choices were easier. It is also a refrain in the church—let’s get back to when buildings were filled on Sundays, Friday night youth groups were thriving, Sunday Schools were overflowing. Ah, the good old days …

It is still a struggle for some people to try to move beyond this yearning for the past. When they try to imagine what it will be like when we get back to meeting in person, such people simply have in mind that things will be “just like they used to be”. The natural human urge is for us to move out of a time of upheaval, right back into the comfort zone of what is familiar, what is predictable, what has been the comforting routine of “life as usual”.

That is no less the case in the present period of COVID-19 restrictions. Back to church worship on a Sunday morning, seeking the much-loved group of friends once again, sitting in the usual spot, singing the favourite hymns, sharing the chit-chat over morning tea—church as usual, just if nothing had happened!

We can’t, of course, go back to the old familiar patterns. COVID-19 has ensured that this will be the case. We will need to clean and disinfect buildings regularly, maintain contact lists of all people attending any event, ensure that all physical touch elements in worship are modified, and, for the moment, ensure that there is adherence to social distancing and the limits on numbers in the building. And we would be well-advised not to sing when we gather for worship, for that is a high risk activity. Things will be different.

“Behold, I am about to do a new thing”, the prophet of old long ago declared to the people of Israel (Isa 43:19). To the people of Israel who had been decades in exile in Babylon, the word of the Lord spoke of hope and promise, of a new initiative, stepping out in a new way. The people journey back across the wilderness, heading back to the land where their ancestors had lived for centuries.

Without the “new thing” of the Lord, the people of Israel would have remained in exile and, presumably, have diminished in their distinctiveness, threatening the existence of the people of God as a nation called to be “a holy priesthood”. Finding the “new thing” that is happening in our own time is important.

See further at https://johntsquires.com/2019/11/14/ministry-and-mission-in-the-midst-of-change-and-transition-luke-2113/

So the question for us could well be: what is the “new thing” that God is doing, that the Spirit is calling to us to take part in, as public society begins to reactivate, as church begins to regather, in the weeks ahead?

I have read a number of pointers about how about society will need to be structured differently after the current restrictions have been eased and then lifted. In what I have read, there are a number of things that point directly at how things will need to change when we gather as a church.

One commentator, Tomas Pueyo, has noted that “Social gatherings should be avoided if a lot of people are close to each other, sing, talk a lot, or commingle. Indoor, confined areas are much worse than outdoors activities.” (See Tomas Pueyo, “Coronavirus: Prevent Seeding and Spreading”, https://medium.com/@tomaspueyo/coronavirus-prevent-seeding-and-spreading-e84ed405e37d)

Both of those factors place church gatherings, worship services, morning teas, and other group gatherings, into the high risk category. They are usually indoors, inviting people into close personal contact with others. And singing—we always sing when we gather, for grace, for praise, for communion, for benedictions. All high risk.

The same commentator, Tomas Pueyo, has noted that “Time matters. A short time is probably ok. Hours probably not.” That might please some people, if we apply it to church—short is better, no more long droning sermons!

But short worship services will be hard to monitor—even a short time for worship sees many people on site for quite some time, first while setting up, then in social mingling afterwards (and even the occasional “car park conversations” that prolong the time together even more!).

How we gather, what we do when we gather, cannot simply be stepping back into what we used to do. We are entering a time when things must be different. How will we engage with that challenge? How will we ensure that we don’t just step back into the past and settle into the well-worn routines? What will church look like, for us, in the future? That is the challenging question that sits before us, now, as we consider our future as the church in post-COVID times.

Thanks again to Elizabeth for the conversations that have shaped these ideas as we talk about future hopes for the church.

See also https://millennialpastor.ca/2020/05/24/there-is-no-going-back-to-normal-or-the-glory-days-this-is-the-beginning/

and my series of blogs on life during COVID-19:

https://johntsquires.com/2020/05/22/its-been-two-months-under-restrictions-what-will-our-future-look-like-1/

https://johntsquires.com/2020/04/22/its-been-just-over-a-month-but-there-have-been-lots-of-learnings/

https://johntsquires.com/2020/05/05/the-times-they-are-are-a-changin/

https://johntsquires.com/2020/05/04/not-this-year-so-what-about-next-year/

https://johntsquires.com/2020/05/11/when-we-come-together-2-values-and-principles-in-the-midst-of-a-pandemic/

https://johntsquires.com/2020/03/15/when-you-come-together-reflections-on-community-in-the-midst-of-a-pandemic/

https://johntsquires.com/2020/04/01/pastoral-letter-to-the-canberra-region-presbytery-of-the-uniting-church-in-australia-31-march-2020/

It’s been two months under restrictions—what will our future look like? (1)

It’s now been two months since we moved into a period when restrictions on social gatherings came into force because of the spread of the COVID-19 virus. The full set of restrictions that were put into place are beginning to be eased, with more changes still to come. Governments across the country are making announcements, indicating timetables, looking with hope to the future.

As restrictions are gradually eased, people are starting to grapple with what that will look like. Some are anxious about moving too rapidly to lift current restrictions. Some are hopeful that we can start meeting again in person very, very soon. And some are angry about the intrusion of governments into our lives, the measures in place seen as unwarranted restrictions on our freedoms.

I took the opportunity after one month, to step back and assess: what have we learnt, during this intense and most unusual period of time? (See https://johntsquires.com/2020/04/22/its-been-just-over-a-month-but-there-have-been-lots-of-learnings/)

I want now to offer some reflections from my own perspective on what the future might look like. I am aware of a number of matters which remain a struggle for people, and I offer these thoughts with particular reference to the struggles that people in my church (the Uniting Church in Australia) are dealing with.

These matters have been the subject of conversations in my household over recent weeks, as Elizabeth and I think about what the future might hold, and how we need to prepare for it, both personally, and as a church. From within these struggles, I want to look beyond, to what a hope-filled, missionally-engaged future might await us. So this is the first of a series of posts in which I muse about a series of issues that emerge as we think about this.

First, lets think about Sundays. It is still a struggle for many people to imagine anything other than “Sunday morning” when they speak about “church”. The dominance of the Sunday morning worship service, in the minds of so many people, is abundantly clear. Ministers have known this forever—how many times have we heard the half-joking, half-serious comment, “well, you really only work for one hour on one day each week, don’t you?” Grrrrr!

Church, of course, is far more than Sunday morning worship. And people do make the connection from “church” as worship, to visiting hospitals, running a youth group, feeding the hungry, lobbying the local member, providing shelter to homeless people, or doing the shopping for the shut-in down the street. These are seen great things to do—but for many, they are viewed as a kind of optional extra beyond the Sunday morning worship gathering.

Somehow, over the centuries of history that the church has existed, the Sunday morning worship gathering has come to be seen as the very heart, the essential centre, of being church. The importance of gathering to worship has taken over all other elements in being church. In our own time, the dominance of the Sunday morning worship gathering is clear.

We talk about “going to church”—meaning worship in the church building. We ask, “what time is church?”—meaning the time for Sunday worship. We say, “see you in church”—often meaning next Sunday morning. Sunday morning worship has taken over our sense of what it means to be church.

In this view, “church” is really all about hymns and prayers, sermons and morning teas, rosters, and rosters, and more rosters! So the Sunday gathering has become an end in itself. Many people look to Sunday worship in the church building as the time and place for them to carry out their Christian duty. Church has been completely conflated to worship.

A fuller understanding of worship is required. Worship should not be the END. Worship should not be what is always in view, when we think about “church”. Worship should actually be a MEANS to fostering a sense of missional activity in which we share the good news of Jesus in order to build up the body of Christ. The end, from this perspective, is not the time of worship. The end is missional engagement in the world. One of the means to strengthen that end (and only one, amongst a number of things) is worship, as a gathered community.

We need to struggle some more with the implications of this way of seeing things. “Church” is much more than Sunday morning. But so much frenetic activity over the past two months, when gathering in person has not been possible, has been devoted to ensuring that, even if we can’t meet together in person, there is still some “church” happening on Sunday morning—online, on Facebook, on YouTube, on ZOOM. Because, you know, “church” means “worship”.

Let’s struggle to live beyond this blinkered and limited view. Let’s work to foster a strong sense of “church” being a seven-day-a-week enterprise. Let’s talk much more about being disciples, following the risky way of Jesus, and let’s be more active in the world amidst all the diversity of humanity that we encounter. Let’s talk much less about being members, settled into a comfortable club, and let’s not be bound by the traditional customs and practices of our own little clique.

Certainly, scripture contains an encouragement to meet regularly for worship (Heb 10:25), and there are passages that provide specific guidelines and instructions relating to worship in various places (1 Cor 11, 1 Cor 12-14, Col 3:16, Eph 5:18-20). But worship is not all that there is to being church.

Paul uses the language of worship when he writes to the Romans, appealing to them “to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Rom 12:1). The letter continues with a string of exhortations, injunctions, and instructions, which point very clearly to the view that “spiritual worship” entails living a life wholly committed to discipleship in every way, not simply focussed on the worship gathering. That outward orientation is something that we could do well to hold to. Church is more than just Sunday worship.

See also https://johntsquires.com/2020/05/24/its-been-two-months-under-restrictions-what-will-our-future-look-like-2/

https://johntsquires.com/2020/04/22/its-been-just-over-a-month-but-there-have-been-lots-of-learnings/

https://johntsquires.com/2020/05/05/the-times-they-are-are-a-changin/

https://johntsquires.com/2020/05/04/not-this-year-so-what-about-next-year/

https://johntsquires.com/2020/05/11/when-we-come-together-2-values-and-principles-in-the-midst-of-a-pandemic/

https://johntsquires.com/2020/03/15/when-you-come-together-reflections-on-community-in-the-midst-of-a-pandemic/

https://johntsquires.com/2020/04/01/pastoral-letter-to-the-canberra-region-presbytery-of-the-uniting-church-in-australia-31-march-2020/