For God is a God not of disorder but of peace (1 Corinthians 14:33).
What is peace?
One could perhaps argue that as we journey from the Hebrew shalom of the Old Testament, through the Greek Eirene of the New, to the present meaning of peace, we see a change; a movement from a vague, but at the same time incredibly powerful, coming together and wholeness, towards perhaps a negative space of non-war or conflict. The change of interpretation or notion of peace could perhaps be deemed to mirror a move away from the cosmos to earth itself, from kairos to chronos, and from an understanding of vast harmony to our modern-day self-absorption.
The Greek meaning differs from the Hebrew idea of shalom as a cosmic order ordained by God through creation (Genesis 1) and established with God's people in the covenant (Exodus 20–23). In this cosmic order each part finds its meaning and function as it conforms to God's purpose. Shalom describes the realm where chaos is not allowed to enter; chaos being understood as sickness, war, social strife, or the violation of the covenant. This ‘peace’ can only exist in the Hebrew Scriptures because God is its source and the giver of peace to others (Leviticus 26:6; Psalms 29:11; 122.8; Isiah 26:12; etc.). Whilst echoes of this notion can be felt in the New Testament, there is also a shift toward a more inter-human meaning. For example, the disciples are instructed to have peace among themselves (Mark 9:50) and to seek reconciliation among themselves before worship when the communal peace has been disturbed (Matthew 5:23–26; 18:15–20). They are sent on mission to bring peace, but only the person receptive to God's salvation receives it; those who are non-receptive come under God's judgement (Matthew 10:13). This is perhaps a far more restrictive and focused meaning than the original shalom.
Yet in John's Gospel, the ‘world’ is portrayed as a hostile place neither able to give, nor easily receptive to the peace that already exists between Jesus and his disciples (14:27; 16:33). Accompanying the gift of the Spirit is the gift of peace of the risen Jesus (20:19-26), a gift that drives out fear. Perhaps John comes closer than the Synoptics of understanding the Hebrew shalom?
There is no doubt that if we compare the meanings of shalom, through eirene, to our modern notion of peace, the meaning changes. However, at the same time it mysteriously remains. We must never allow ourselves to lose this ‘oneness’ with the cosmos.
With a grasp of the original concept of shalom, if the ancient Hebrews could look forward as we may look back, I am sure we can all bask in the utter wholeness and comfort of Paul’s words from his first letter to the fledgling church in Corinth. Words that began this reflection.
So, in our fractured world, as we move toward the day we celebrate the birth of our Saviour, may we not just our prayers, but in our very existence, yearn for this deep peace.
Loving Father,
Help us remember the birth of Jesus, that we may share in the song of the angels, the gladness of the shepherds, and worship of the wise men.
Close the door of hate and open the door of love all over the world.
Let kindness come with every gift and good desires with every greeting.
Deliver us from evil by the blessing which Christ brings, and teach us to be merry with clear hearts.
May the Christmas morning make us happy to be thy children, and Christmas evening bring us to our beds with grateful thoughts, forgiving and forgiven, for Jesus' sake. Amen.
(‘Christmas prayer’ by Robert Louis Stevenson)
Gwyn Davies
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