two-part wholeness - 1st John-as exemplified in our lesson-speaks to a wholesomeness between neighborly and divine relationships. In a sense the writing reflects the "love God and neighbor" motif embedded throughout Hebrew Scripture. The whole commandment is not fulfilled by doing one and not the other; Christianity is neither solely orthodoxy or social amelioration. As the NIB states, "As God’s children, our first and last concern is that God be pleased." [1] And that happens when theology and praxis become friends again.

reassurance - This passage provides the proclaimer with connections between theology and ethics and between faith and obedience; reassurance us also present, a reassurance that John offers finds its center well beyond the Christian disciple; reassurance is found in God and God’s faithfulness and knowledge and thus, in response to God’s command to love. [2]

an ancient interpreter - Let God become a home to you and he will dwell in you. Remain in him, and he will remain in you. God remains in you in order to hold you up. You remain in God in order not to fall . . . anyone who believes in the name of Jesus Christ can have brotherly love, which John holds out to us as the sign that the Holy Spirit is dwelling in us. For the Spirit works in us to give us love. [3]

Describe some disconnects that often happen in relationships between words and deeds (Example: "I’ll pray for you," yet never really following through.)

Name inconveniences that you have made for others based on your Christian faith (or others who have put themselves out to help you when in need).

How would our congregations be different if we truly practiced inconveniencing ourselves for others-brothers and sisters or those outside the Church?

A homily might begin with an interplay between John 3:16 vis-à-vis 1 John 3:16 as a criteria for authentic Christianity. Some faith communities seem more concerned with getting the gospel a, b, c’s right, saving souls, and orthodoxy than in working for social justice that helps those souls find adequate housing, health, and equal access to jobs. Other faith communities place their emphasis on simply being another social agency with little regard to an articulated faith that provides a spiritual connection to God.

Both communities can move toward the Elder’s wholeness through a balanced vision of orthodoxy and orthopraxis.

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[1] The New Interpreter’s Bible XII (Nashville: Abingdon Press, 1998), page 424.
[2] Smith, Moody, Interpretation Series: I, II, & III John (Louisville: Knoxville Press, 1991), pp.96-97.
[3] Bede the Venerable (ca 673-735), in Ancient Christian Commentary on Scripture XI (InterVarsity, 2000), page 206.