Unity – the goal and the way

 ‘…  that they may all be one. .… (John 17:21)

John 17:20-26 (Year C: Easter+7)

                                                       pic: Holy Cross Benedictine Abbey in Co Down, N Ireland.                                   

All on board for unity?

For this the Christ came into the world – that all may be one in God as God is one.  The idea of unity is easily misunderstood and misappropriated, though. Yes, unity is a good word most of the time for most people. People speak of unity, union and united as something positive, progressive and affirmative. A disunited family or country or organisation is seen as negative. Then at other times, the idea of unity is mixed up with conformity to some set of rules or ideas imposed by one person or community on another So, we need to distinguish between unity that is not based on a freely chosen unity of equals and unity that springs from a bond of affection, trust and mutual belonging even if one partner to that unity has a role of authority or leadership. 

To repeat, at the core of unity is mutual love or a bond of affection. This is why imposed unions either do not last or bear little fruit.

Things get rather complicated when within a ‘union’ applied to a country or jurisdiction some folks want to stay in the union and others do not or want to establish a different union. Ireland provides a historical and contemporary example of this phenomenon. Simple majority voting doesn’t resolve the issue because the three I’s of identity, interest and ideology ensure disharmony between different groups no matter where lines on a map are drawn. Something more creative and pragmatic is required at least in the here and now.

Theologically, the way we think about God and God’s relationship to the world shapes our notions of unity and diversity among people.  The opposite also holds true in so far as unity and diversity as applied and understood in this world and at this time can shape and influence our theology and the ‘doing of theology’.

The context for John’s long discourse in chapters 13-17 – sometimes referred to as Jesus Last Testament or Jesus’ own Priestly prayer – culminating in the very strong prayer for unity modelled on the unity of Father and Son (and the Holy Spirit) is a community threatened from within and from without. The early Johannine Christian community for which and from which John’s gospel was written was mistrusted, excluded and persecuted by religious and secular authorities (not that such a distinction meant much in those times). At the same time, the early communities were driven by controversies and conflicts over all sorts of issues including Jewish dietary laws, circumcision and the Sabbath. If all of this sounds irrelevant and bizarre for 21^st century Christians and others just think of what issues create the most controversy at the latest synod, conference, parish committee and theological commission!  Diversity of opinion, emphasis and, ultimately, values spills over into stand-up rows and shouting if not worse among disciples prayed for, died for and saved for by the One who gave his life that all may be one.

Line by line

What is this matter of ‘being one’? Let’s look at this passage from chapter 17 of John a little more closely:

I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. (verses 20-21)

Those who have encountered the person of Jesus were commissioned and empowered to witness to the love of God in Jesus. ‘Through’ their word – their way of living, speaking and serving – they won many others to God’s love.  A forceful and convincing way in which this happened is that they were ‘one’ according to Jesus’ final testament and prayer as recorded in John 17.  Theirs was not a perfect human or divine community but a messy, evolving and at times fractured one. However, they held together as ‘one’ united in conviction, mutual support and the principle of ‘each for all and all for each’

The glory that you have given me I have given them, so that they may be one, as we are one (verse 22)

The glory of God is in human beings fully alive as Irenaeus said. That glory is evident in the kindness, forgiveness and active service of millions in the world today. This is the basis of worthwhile unity and one that comes closest to that unity willed from all time for us and forever. We are blessed. Seize the day!

I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.  (verse 23)

To know that we are loved is the reason and the spark for love among us and by us. The great tragedy of religion – including Christianity – is that its practitioners and promoters have not realised even a fraction of what God is really like – not some dreaded judge and bean counter but an infinite, inclusive and loving God. This knowledge and life involves mutual indwelling with God in us, us in God and each one joined together in God. Then we realise the true meaning of ‘religion’ as religare – a binding together. The closer we move to the Light the closer we draw to each other. This is the meaning of the Sacrament of the Eucharist and this is why to exclude others without just cause from this channel of grace is a grave scandal.

Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world. (verse 24)

It is a great source of strength and hope in our often troubled lives that we are:

• Known
• Desired
• Loved

By the One who was loved ‘before the foundation of the world.

Righteous Father, the world does not know you, but I know you; and these know that you have sent me (verse 25)

Many in this world do not know love and do not know the Author of love. Though made in love, by love and for love they remain fixed in doubt, scepticism, sarcasm, defeatism, fatalism and distrust. They may, if they regard themselves as ‘religious’ in some way, remain cut off from love and continue to live on the surface impressions of true religion which by the very root meaning of the word means bound to others in love.

I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.’ (verse 26)

 What does it mean to be one?

Does it mean having the same ethnicity, politics and social status? Most certainly not!

Does it mean blind obedience within a hierarchical structure? Definitely not. God invites us to love him with ‘all our minds’ while not breaking unity where that is essential.

Unity is about a balance of respect, inclusion and sharing of common purpose and values. In matters of doctrinal belief it requires discipline on what is essential and freedom in everything else but everything charity. In matters of ‘church discipline’ it requires respect, tact and loyalty where essential combined with courage, flexibility and initiative where questioning and change is required. If people stood still in the 1^st century or in the 19^th century in matters of how to articulate their beliefs and work within the complex cultural and social environments of their time then the reality of gospel would be greatly diminished and denied to countless numbers of people. ‘For God so loved the world ….’ (John 3:16). 

We only have to think of the question of the role of women in the Christian churches to realise (i) how much distance has been travelled in recent decades and (ii) how much distance remains to be travelled.  The paradox facing many is that in order to maintain unity of the Christian family it is necessary to suffer disunity for a time and with some others in order to move forward. However, it is not the case that anyone can presume or take it upon themselves to innovate without a lengthy period of reflection, study, debate, consultation and deliberation. At the same time, there is an urgency of proclaiming the good news and witnessing to a world that views the messengers of this good news with some criticism and distrust.

The role of trust and courage

Trust needs to be rebuilt, gradually, on the basis of a genuine and sustained concern for the what is true and what is in the common good. We should be wary of those who claim certainty. In claiming certainty about the meaning of scripture or tradition we may risk ending up hijacking the message and basing our lives on a false premises of self-confidence. In practice, people who appear to be most certain are – if the truth be told – deeply insecure because they desperately do not want their comfort zones disrupted and opened up to critical scrutiny. Deep down they are unsure and they crave certainty in signs, miracles, proofs, cut-and-dry answers to set questions and creedal type formulae that admit of only one set of language and philosophical framework.  And lest we think that we are immune from all of this we should reflect on how our values are constantly challenged and how, perhaps, in the course of a lifetime we have had to review, modify or enlarge our understandings and views on various matters of personal, spiritual, theological,  social and political concern.

But unity comes with a price

Unity comes at a price – we have to be ready to listen to others including the wisdom of those who came before us and we have to be ready to use our own God-given reason and life-experience to ‘work things out’ in harmony with the scriptures and the broad thrust of tradition. But tradition – or if you like the lived experience of the Christian community – is not static. It evolves and is re-expressed in every era.

It may help and it should help to share this process of critical engagement with other whom we can trust in the various walks of life.

Jesus prayer for us that we might be one in the love of God-who-is-love. His Name or Word is revealed for what it is; ‘He-who-saves’ because God-who-is-love is alive and working and united with ‘He-who-saves). By choosing to live openly and courageously in this love there is every possibility that others will join us in a larger community of witnesses and believers. This is the point of chapter 17 of St John’s Gospel. Amen!