The Transition to Resurrection

The Transition to Resurrection

Stories are important to our understanding in life, especially in times of transition. It was noted that a Sunday School teacher was approaching this discussion with her young students and asked the question, "How do we get to heaven?" There were many answers, but one that stood out clearly from the rest of the class, a young boy who said, "You have to be dead". His answer was very clear but perhaps too abrupt?

So, the author of the Gospel of John gives us two chapters (18-19) of preparation describing the death of Jesus and finishes with the greatest of news ever, the Resurrection. These chapters are often referred to as stories of "The Passion". The word passion is defined as the trait of being intensely emotional. Who would deny that, when someone is in the process of dying, emotions are very intense with a variety of thoughts and feelings that are not always rational. These chapters then do not necessarily deal with the rational reasons for Jesus' death but the variety of scenes and stories that built up over the many decades before this Gospel was written. As we have noted before, the Gospel of John is different in many ways from the Synoptic Gospels. Part of the opening introduction to this Gospel in The Oxford Study Bible shares the viewpoint of many Biblical scholars. "This Gospel seems to record a tradition independent of that reflected in Matthew, Mark, and Luke, a tradition which may well go back to John, the son of Zebedee (see 21.2 n.) to whom the book was ascribed in the late second century. In Christian tradition John as often been called "the Spiritual" Gospel, because of its attention to the spiritual import of the incidents it reports."

Keep in mind that this Gospel clearly states the primary reason for the crucifixion of Jesus in 11:47-53. In the middle of this portion Caiaphas, the high priest that year, said, "You have no grasp of the situation at all; you do not realize that it is more to your interest that one man should die for the people, than that the whole nation should be destroyed". This outline from the Jerusalem Bible will help me summarize the events as they are given to us.

18:1-11 The arrest of Jesus

18:12-27 Jesus before Annas and Caiaphas, Peter disowns him

18:28-19:11 Jesus before Pilate

19:12-16 Jesus is condemned to death

19:17-22 The crucifixion

19:23-24 Christ's garments divided

19:25-27 Jesus and his mother

19:28-30 The death of Jesus

19:31-37 The pierced Christ

19:38-42 The burial

20:1-31 The Resurrection and Appearances

These occasions in John, as well as those recorded in the Synoptic Gospels, become the focus of Lent, a period of 40 days beginning with Ash Wednesday to Easter Sunday. Lent is marked by fasting, both from foods and festivities, and by other acts of penance and the traditional color is purple that many places use today during a time of mourning and sorrow. Tradition encourages people to give up a vice of theirs, add something that will bring them closer to God, and give time or money spent doing charitable purposes. It is known in Eastern Orthodox circles as the season of "Bright Sadness." It is a season of sorrowful reflection which is punctuated by breaks in the fast on Sundays. In liturgical churches the use of any Alleluia or the Gloria in Excelsis Deo are not used again in worship until Easter. The last two weeks are traditionally known as Passiontide with the week before called Holy Week that gives special attention to the events in the last week of Jesus' life. For further information about other customs you can visit: http://en.wikipedia.org/wiki/Lent

Recently, after the Second Vatican Council, Easter Triduum, Holy Triduum, or Paschal Triduum is the period of three days that begins with the Mass of the Lord's Supper on the evening of Maundy Thursday (the vigil of Good Friday) and ends with evening prayer on Easter Sunday. It recalls the passion, death, burial, and resurrection of Jesus, as portrayed in the canonical Gospels. [http://en.wikipedia.org/wiki/Easter_Triduum] With so many people today who are not as faithful as they once were in times past, this has become a popular venue for the preparation for Easter in many churches. The Eucharist on Holy Thursday, that usually includes the washing of feet, imitating Jesus washing his disciples feet at this supper, is now the beginning of a much shorter period of our modern Lent.

Reminded of the fact that Easter was the first and foremost of all Christian Holy Days and that the Liturgical Calendar Year was gradually formed before and after this most significant of days we call Easter, I sincerely hope that we reclaim the importance that it should have today. Resurrection implies a transformation to a new form of life and is not resuscitation that simply returns one to their physical body to continue living as usual. In the time of Jesus, when the world was flat and the center of the universe, there was little to even begin to realize what resurrection really meant. The authors of the Gospels did their level best to put into words what they were experiencing in their visions of Jesus who was with them in a new and mysterious way. When we try to literalize what they said and wrote we only create a larger problem in trying to communicate this marvelous transition in the realities of our 21st century. We recognize that "matter can neither be created nor destroyed" as a noteable Theory of Science today. We function now with Einstein's Theory - E = MC ² - even though many people cannot fully understand this concept of reality either. This foremost Feast of Easter is too important for all humanity to insist on literalism or ignore our growing awareness of life in all its fullness!

We are privilege to have many Biblical Scholars alive and well in the church today, people like Marcus J. Borg, The Rt. Rev. John Shelby Spong along with other notables. These people give their 21st century understanding of Christianity in modern times with solid convictions and genuine belief.

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I start with some quotes from Marcus Borg in an Essay he wrote and published online in May 2011. It is not a long Essay and I hope you will read it completely to see it all for yourself. We are blessed, in this 21st century, to have OnLine versions of what these well informed people have to share with us. Marcus has written many books that you will find easy to read and understand on his website to help you bring your thoughts about God and Christ up-to-date.

http://www.marcusjborg.com/2011/05/16/the-resurrection-of-jesus/

I was recently invited to write an essay on whether the resurrection of Jesus was “physical and bodily” or “spiritual and mystical.” The distinction is helpful: it makes clear that Christians have understood the meanings of Easter in different ways. But for more than one reason, including the common meanings of these words in modern English, I don’t like either option.

I begin with the positive – with what we can say with certainty about the meaning of Easter in the gospels and the New Testament. It is twofold: Jesus lives and is Lord.

Both convictions are grounded in experience. Some of Jesus’ followers experienced him after his death as a figure of the present, not just of the past. And they experienced him as a divine reality, now “one with God” and “at the right hand of God.”

A Physical/Bodily Resurrection?

Because of the common meaning of “physical/bodily” in modern English, I do not think the resurrection of Jesus means this. Physical/ bodily means fleshly, molecular, protoplasmic, corpuscular existence.

A Mystical/Spiritual Resurrection?

And given the modern world-view in which the physical and material are assigned a greater reality than “the spiritual,” to speak of the resurrection of Jesus as “spiritual” assigns it a lesser and commonly unimportant significance. It’s “just spiritual” not really real.

This is unfortunate, for the ancient meanings of “mystical” and “spiritual” suggest a reality that is more important, more significant, than the space-time world of our ordinary everyday experience.

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Next I would like you to consider some of the six essays that Bishop Spong has written about "The Meaning of the Resurrection" on his website called, "A New Christianity for a New World". These essays can only be read in their entirety if you sign up on his website to be able to view them. https://johnshelbyspong.com/sign-up/ While you can actually sign up for one month free and read these specific essays, I would invite you to consider at least a three month subscription for only $9.95. When you see the value and credibility of what Bishop Spong says about the meaning of the resurrection, you may be encouraged to sign up and continue to learn more. This series will give you the dates and the order in which the various Biblical books sited by him were written to sense the progression of what may have transpired over almost ten decades of writing. His method will clearly give you the basic methodology of how many scholars study scripture and how they gather knowledge and understanding.

In his first essay, "Now in this post-Easter time of the Christian year, I would like to subject the resurrection stories of the New Testament to the same sort of critical biblical analysis, recalling that St. Paul also said that Jesus was raised “in accordance with the scriptures.” Perhaps in the process of this series, we will learn that in freeing theological truth from the biblical text, something does not have to be literal to be understood as true and that the experience of the resurrection has little to do with a body being resuscitated from death back into life. Indeed, the resurrection of Jesus means something far different and far more significant than that."

In the second essay Bishop Spong begins by looking for the source. "We begin our probe into the meaning of the Easter moment by asking who it was who stood in the center of the Easter experience. People do not always recognize that the claim of revealed truth requires both a revelation and a receiver of that revelation. The revelation may be of a timeless truth, but it has no effect unless someone, who is bound by both time and space, receives that revelation or that new insight and shares it." So the question is asked, "Who Stood in the Center of the Easter Breakthrough?"

In the third essay he notes, "When people have a life-changing experience, they tend to freeze in their minds forever where they were and even what they were doing when the news broke or the new awareness entered their world. Where Were the Disciples When They Saw?"

In the fourth essay he asks, "What is the Meaning of Three Days?" In the fifth essay, "The “How” Question — What Was the Context in Which Easter Dawned?"

In the sixth and final essay in this series his concluding topic is, "Seeing Through a Glass Darkly". "At some point, however, something brought them back and, more than that, they were brought back with convictions that were so unshakable that the Christian movement was born. If the tradition is correct, its leaders were willing to die for the reality of their new vision. What can account for so dramatic a change?" The Bishop's conclusions in this last essay on the resurrection may help you to see clearly how people today are still changed by an encounter with a personal vision of what the disciples came to see and know. Unfortunately there is no way that I can do any more than to encourage you to read these essays for yourself to see the validity of their faith and to perhaps find that same faith in your life.

Easter is not just a day - it's a way of living:

Easter is a celebration of resurrection - new life. Easter began as a life experience for the disciples as they followed Jesus. It was a daily confrontation with the Realm of God as they watched and learned from the ministry of Jesus among the people. They watched as Jesus gave them new life by what he said and did, so the meaning of Easter was caught as much as it was taught. The concept of Easter did not begin as a special holiday on one Sunday of each year but developed as a way of life for the early Christian church. As the early church was formed and grew it proclaimed Sunday, the first day of the week, as "The Lord's Day" celebrating their new life in Christ. One of today's popular songs might reflect a summary of their minds and hearts then, "You Raise Me Up."

When I am down and oh my soul so weary

When troubles come and my heart burdened me

And I am still and wait here in the silence

Until you come and sit awhile with me.

You raise me up, so I can stand on mountains

You raise me up, to walk on stormy seas

I am strong when I am on your shoulders

You raise me up to more than I can be.

["You Raise Me Up" is a popular song in the inspirational mold. The music was written by

Secret Garden's Rolf Løvland and the lyrics by Brendan Graham, a veteran songwriter from Ireland.]

Easter is a happening that is inexplicable:

Then, after the death of Jesus, they began to have a conscious awareness that Jesus somehow was still alive. He told them that he would die and go to be with his Father, but that he would return. That God would give them the Spirit to guide them into all truth. They remember that Jesus said that because I Am - You are. Jesus told them that they would, in fact, even do greater things than they had seen him do after he was gone. They developed an inner consciouness of their own life in God and their interconnection with the resurrection and eternal life. Easter later became a Day of Celebration, a feast day of the amazing on-going reality of life itself. A special Day to celebrate the activity of life in the Realm of God one day at a time. So what is this Consciousness we experience as humans? Does Consciousness end when we do?

You might enjoy watching "Through The Wormhole - Is There Consciousness? What is Consciousness?"

http://www.youtube.com/watch?v=y6VGIYm2L-A&feature=youtube_gdata_player

Since the time of Jesus' resurrection a larger question has continually grown - is there life after death? Stories of the afterlife have become larger than a way of life now and more like a promise of "pie in the sky by and by", a reward for being good and a dream of a better life after we died, looming large with wild promises of Mansions, streets of gold, eternal bliss and happiness, all the things that people wish for now in this life. When Scripture is taken literally these ideas can exist. Easter is not just an imaginary concept in this life or a wishful thought for the afterlife.

Easter is now and always:

When we study and think about Easter today we have a lot more information in both Science and Religion. We have expanded our view of the Universe immensely compared to those who tried to describe what transpired in the early centuries of the common era. While we certainly cannot claim to have all the answers about the mysteries of life and death, we have much more information to think about. Our knowledge and understanding about these matters will only broaden and improve to more fully capture the realities that lay ahead. It reminds me of a few verses at the end of 1 Corhinthians 13, "When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became mature, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. And now these three remain: faith, hope and love. But the greatest of these is love".

So far, in both religion and science, people have a variety of beliefs, opinions and theories. When it comes to life after death some believe more than we can imagine while others believe little or nothing. It seems to me that the Theory of Relativity suggests, what I might call death and birth, an on-going recycling of everything? If we accept that matter, since the beginning of our universe, can neither be created or destroyed then it continues to be, die, and become new, at least for as long as the universe exists. So, we at least have the question, is there life after death? Enjoy this brief segment of "Through The Wormhole" as a present day contribution.

Through The Wormhole - Is There Life After Death?

http://www.youtube.com/watch?v=qFvzHEepPQE&feature=youtube_gdata_player

I have one last paper that will be a summary of my thoughts about the comprehensive gift that we have in this, The Gospel of John. The title of this paper is, "The Way, The Truth, and The Life", taken from chapter 14:6 that are said to have been a reply from Jesus. I admire the author of this Gospel because he covers the vision of God's Realm as a modest summary of scripture from the Beginning to his time of writing. In Colossians 1:17 we have this claim about Jesus as it appears in two translations, "He is before all things, and in him all things hold together" [NIV] and “he is before all things, and by him all things consist." [KJV] It is my contention that the Gospel of John shows us that Jesus does "hold all things together" as the Word and also that "by him all things consist" as the Verb. In a much broader way then, the Gospel of John demonstrates that Jesus was in many ways the way, the truth, and the life in what he said and did.

May the caring peace of God that goes beyond human comprehension, declare God’s love for you in your heart
and mind as we see it in Jesus Christ; and may the blessing of God, loving Creator, gracious Liberator, and life
giving Spirit keep you steadfast now and always. Amen.

Jesus' Farewell Discourses

Jesus' Farewell Discourses

The conclusion of Jesus' public ministry is recorded in the Gospel of John from 11:55 through chapter 17. As with the seven signs that we have discussed in previous chapters, this seems to be another transition in the life of Jesus and his disciples. It is a time of deep and stirring emotions, especially for those close to Jesus and in the mind and heart of Jesus himself. The author of this Gospel, while probably not the "beloved disciple" John who is pictured resting on Jesus' breast in Leonardo da Vinci's renowned vision of the Last Supper, it was surely someone, who like him, was a devout believer. John is the last of the New Testament Gospels, not only in their order in the Christian Scriptures, but it is also the last in the dating assigned to them by most Biblical Scholars. Perhaps this is why this ending summary of the adult life of Jesus on earth is focused, not on accurate details to be scrutenized, but on the demeanor and the responses around Jesus and his disciples. It is a closing glimpse to some of the events toward the end Jesus' ministry and the various responses of those who were present in these intimate times.

As I read this section I was reminded of a familiar Hymn in the 1982 Episcopal Hymnal, # 644. The words were written by John Newton (1725-1807) and the music by Alexander R. Reinagle (1799-1877). To me this hymn may summarize the thoughts and feelings of Jesus and his disciples during this moving transition from an active ministry to the final passion.

How sweet the Name of Jesus sounds in a believer’s ear!

It soothes his sorrows, heals his wounds, and drives away his fear.

It makes the wounded spirit whole, and calms the troubled breast;

’Tis manna to the hungry soul, and to the weary, rest.

O Jesus! Shepherd, Guardian, Friend, O Prophet, Priest and King,

My Lord, my Life, my Way, my End, accept the praise I bring.

Weak is the effort of my heart, and cold my warmest thought;

but when I see thee as thou art, I'll praise thee as I ought.

Here is a basic outline of these stories taken from several versions of translation sources. These basic title headings, I hope, will help us share the content in these chapters leading up to the Trial and Crucifiction of Jesus that begins in chapter 18.

A. The third Passover in Jesus' public ministry in Jerusalem

1. Jesus is Anointed at Bethany 12:1-8

2. The plot to kill Lazarus as well as Jesus 12:9-11

3. The Triumphant Entry into Jerusalem 12:12-19

4. Some Gentiles seek to see Jesus 12:20-26

5. Jesus speaks about his death and glorification 12:27-36

6. The unbelief of the people 12:37-43

7. Judgement by Jesus' words 12:44-50

B. The Last Supper

1. Jesus washes his disciples' feet 13:1-20

2. Jesus predicts his betrayal 13:21-30

3. A New Commandment 13:31-35

4. Jesus predicts Peter's denial 13:36-38

C. Discourses:

1. Jesus the Way to the Father 14:1-14

2. The promise of the Holy Spirit 14:15-31

3. Jesus the Real Vine 15:1-17

4. The World's Hatred 15:18-16:4

5. The Work of the Holy Spirit 16:5-15

6. Sadness and Gladness 16:16-24

7. Victory over the World 16;25-33

8. Jesus prays for his disciples 17:1-26

A. An Introduction:

The first thing we notice, as the disciples and friends of Jesus enter this period of transition, is an attempt to prepare themselves for the approaching joyful celebration of Passover. This annual remembrance of their deliverance from slavery in Egypt when Moses was empowered by God to lead his people to a life of freedom in a land of promised security. How they hoped that Jesus might be another redeemer like Moses to end the oppression of the Roman Empire that was now closing in to destroy them. As they gathered at the home of Lazarus with Martha and Mary only six days before the festival, now even Lazarus became a target in ending the ministry of Jesus. In their distraught of grief, Mary took a jar of expensive oil to annoint Jesus' feet that only caused more division among them with the financial concerns of Judas. As Jesus tries to regain some calm, the Jews who had heard of the location of both Lazarus and Jesus, came in larger numbers to express their faith in Jesus.

The next day even larger crowds were gathering in Jerusalem because they heard that Jesus was on his way there for the festival of Passover. The tension was building with enthusiasm among the large crowds shouting praises of Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the king of Israel! This Gospel tells us that "At the time his disciples did not understand this, but after Jesus had been glorified they remembered that this had been written about him, and that it happened to him". The sign of raising Lazarus seemed to be very effective and, along with the festival that reminded them of their freedom from slavery in Egypt under a leader like Moses, the Pharisees said to one another, "You can see we are getting nowhere; all the world has gone after him"!

While the crowds were on an emotional high along with Gentile visitors who asked Philip if they could meet Jesus, The disciples were in a quandary. In the midst of all this anxiety, Jesus begins to explain, "The hour has come for the Son of Man to be glorified. In very truth I tell you, unless a grain of wheat falls into the ground and dies, it remains that and nothing more; but if it dies, it bears a rich harvest." Jesus tells them that he is in turmoil beyond words and so were those who were his disciples and had faith in him. Many said the Law taught that the Messiah remains forever, so what do you mean that the Son of Man must be lifted up? A lot more would have to happen, along with the death of Jesus, before those closest to Jesus would begin to understand and marvel at the resurrection that was the amazing result of what all this meant.

At the end of chapter 12, "Jesus proclaimed: 'To believe in me, is not to believe in me but in the one who sent me; to see me, is to see God who sent me. I have come into the world as light, so that no one who has faith in me should remain in darkness." I believe that these words are the essence of the message Jesus was trying to help them understand throughout the rest of his discourse in chapters 13 through 17. Before John tells us more about his farewell discourses, this same point is made again; "I do not speak on my own authority, but the Father who sent me has himself commanded me what to say and how to speak. I know that his commands are eternal life. What the Father has said to me, therefore - that is what I speak".

Clearly then, accepting Jesus as one's saviour is not the key to eternal life, but rather listening carefully to what Jesus said and observing what Jesus did. Jesus was all about the Realm of God in his words and manner of life. Jesus then is the "word" as John proclaimed in the first chapter. In the "signs" that Jesus performed we saw the activity of God's Realm on earth. The disciples were learning how they could be like Jesus and also bring in the Realm of God to this earth by faithfully following Jesus in word and deed. Everyone then who hears these words and acts in like manner are today's bearers of God's Realm among us. We need to consider the value of the discourses in chapters 13 through 17 along with the disciples.

B. The Last Supper: (a way of sharing and living together)

Chapter 13 begins by telling us that Jesus knew that his end was near and of his love for his followers, especially his disciples. It was not only real and genuine but even beyond his earthly life. In the midst of betrayal from those close to him along with the distane of the authorities he gets up from the table to wash their feet and wipe them with a towel. This seems to have created extreme confusion, especially for Peter. Because of Peter's great respect for Jesus as the Christ, the annointed one, Peter refused Jesus washing his feet. When Jesus tries to explain why through this menial job of the lowest of household servants it was necessary to be closely connected, Peter goes to the opposite extreme desiring a thorough washing of his whole being.

After washing their feet Jesus put his garment back on and sits down. Asking if they fully understood what he has just done, Jesus elaborates on the importance of their imitating his primary role as servant. Jesus tried to demonstrate that a true master who is connected to God, which they are to be when he is gone, must always keep this Godly principle in their thoughts and actions. Jesus expressed his joy in serving and tells them, "If you know this, happy are you if you act upon it". "In very truth I tell you, whoever receives any messenger of mine receives me; and receiving me, he receives the One who sent me."

The author of this Gospel then tells about the betrayal of Judas on the night of this last Supper. Many recent Biblical scholars have a lot of questions about the story of Judas and the Synoptic Gospels have somewhat conflicting details in just how they tell this story. In his Essay, "Exploring the Story of the Cross, Part VI: The Enigma Called Judas", Bishop Spong begins with the writing of the Apostle Paul as the earliest of Christian writers. He points out several interesting observations; Paul says nothing about Judas at all. Regarding the Lord's Supper in Corinthians Paul only says, "On the night that Jesus was handed over, he took bread”, and does not identify it as a Passover meal. Bishop Spong goes on to say, "The clinching argument for me is that Paul, just four chapters later in the same epistle, describes the resurrection appearances by saying: “He (Jesus) first appeared to Cephas (Peter) and then to the twelve.” Note “the twelve!” Judas is still present. Could the traitor still be part of the intimate band of disciples if he had brought about the death of their leader? That is to me inconceivable! So, I conclude that in the writings of Paul there is no hint that one of the twelve was the traitor, which means that the Judas story has to be a story that developed after Paul’s time and is thus not an original part of the tradition." For further and more detailed observations you may wish to look into the following: http://en.wikipedia.org/wiki/Judas_Iscariot

I bring these details to light here, not because I claim to be a Biblical Scholar, but because I wish to speak to the feelings of Jesus as presented in these chapters. As soon as John tells us that Judas departed from the meal that night, Jesus begins telling them about the glorification of God and of himself in what will follow. Jesus laments that he will be with them for only a little while longer and that where he is going they cannot follow. He finishes with, "I give you a new commandment: love one another; as I have loved you, so you are to love one another. If there is this love among you, then everyone will know that you are my disciples". After Jesus expressed his deepest emotions about this transitional time, glory and sadness, Peter comes forth with their response by asking, "where are you going and why can't we follow you now?" Jesus explains that just as he is laying down his life for them so will they be asked to lay down their lives as well later. Death, which seems to so many to be the ultimate end, will become known as a triumphal transition to new life.

C. Closing words continue:

Chapter 14 reminds me of words spoken in Hebrews, (12:2) "fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God." or in the words of Psalm (19:1) "The heavens declare the glory of God; the skies proclaim the work of his hands." The whole of chapter 14 is about Jesus' parting gift, "Peace is my parting gift to you, my own peace, such as the world cannot give. Set your troubled hearts at rest, and banish your fears". As a retired priest I have had the priviledge to witness many at their time of death to sense that somehow they were prepared for their moment of transition. I sense here that Jesus is demonstrating God's preparation in himself for these climatic moments and, at the same time, Jesus is sharing that peace from God that passes human comprehension to those who loved him. In my own experience I see the wonders of God in our universe that brings a similar sense of preparation in prayer and meditation toward a peaceful readiness for what the future brings. We can trust in God always that there is a place for us, now and forever. The key to this peace is God's love for us and our willingness to fully share that love with each other.

In chapter 14 and 15, Jesus again uses a familiar key concept "I AM" that is repeated earlier throughout this Gospel. I opened our discussion of the Gospel of John with a special recognition of this key in an opening paper called "I Am - You Are". http://janddhealth.com/GJIAm-YouAre.pdf If you have not already read this paper you might wish to do so now. I believe this key phrase, "I Am - You Are", is especially valuable here as Jesus speaks very personally to his disciples about his future and theirs as his followers. In 14:10 Jesus told Philip, "I am in the Father, and the Father is in me" after Jesus said to him, "If you knew me you would know my Father too. From now on you do know him; you have seen him". This key concept that is expressed by Jesus here is amplified in this intimate time he has with his disciples to not only apply to him but also to all who will become his followers in the future. This is confirmed later in chapter 17 which is a long prayer to God closing out this portion of discourse. (17:20-21) "It is not for these alone that I pray, but for those also who through their words put their faith in me. May they all be one; as you, Father, are in me, and I in you, so also may they be in us, that the world may believe that you sent me." Jesus is reminding his disciples that he was sent by God to announce and establish the Realm of God here on earth so that the fullness of life will continue to be operative in this world. It is the followers of Jesus and the people of God who are all called to this task.

To further this divine connection, Jesus uses the example of the Vine in chapter 15. (15:5) "I am the vine; you are the branches. Anyone who dwells in me, as I dwell in you, bears much fruit; apart from me you can do nothing." Jesus makes it clear that everything he does and says is from God who dwells in him so that, as Christ, we also are empowered to continue that fuction as we faithfully remain in this interdependent relationship. This, I believe, is why Jesus is spending this special time of discourse with his disciples and why this Gospel shares stories. It is to establish and encourage the continuity of the Realm of God, in word and verb, as Jesus has done. Those who understand and wish to continue this Realm are to become living "sentences" in word and deed. The Gospel of John, unlike the Synoptic Gospels, is a divine metaphor (a figure of speech in which an expression is used to refer to something that it does not literally denote in order to suggest a similarity) for our world and all who live in it to enable all that was meant to be by its Creator. To interpret this Gospel in a literal way is to destroy the immense advantage of its witness to the intention of God and the richness that are conveyed in the life of Jesus Chirst.

The persecution and hatred that abounds in this world is not to be a detriment to the sons and daughters of God. As we move toward the resurrection of Jesus we will come to the climax of this positive story. So Jesus continues to assure his disciples that, beside his leadership and example, there is more to the support system that God has intended for us to survive toward the victory of a full and complete life, now and forever. (15:26) "When the advocate has come, whom I shall send you from the Father - the Spirit of truth that issues from the Father - he will bear witness to me. And you also are my witnesses, because you have been with me from the first."

In Chapter 16 Jesus talks about sadness and gladness (16:16-24) and victory over the world (16;25-33). In the first part of this Gospel the author has demonstrated, in the stories and signs of Jesus, sadness, gladness, and victory. Now Jesus, as it were, is summarizing and sharing because he knows they have a lot of questions and concerns on their minds as well. Jesus wishes he could say more about his future and theirs, but he asks them to have patience. Jesus assures them that God "will take what is mine and make it known to you". Even when they feel he is speaking more plainly to them Jesus warns them to not become over confident. Things will be getting a lot worse before they get better in a completely new way - resurrection! This forthright honesty of Jesus is one of the main reasons that I remain a Christian. Yes, life is hard and often not easy, but there are obvious rewards along the way and the assurance of transformation into eternity.

Now Jesus, who was a person of prayer all his life, continues toward his end with a long prayer - all of chapter 17. Jesus begins by asking, "Father, the hour has come. Glorify your Son, that the Son may glorify you." Jesus understands that eternal life comes from knowing God's name (a person's reputation) and that he, through his words and deeds, has expressed and demonstrated that reputation (the state of being held in high esteem and honor). The Realm, or Kingdom of God, is the reputed way of life. It is what this whole world should be like and the actuality Jesus came to announce and demonstrate. Jesus believes he has done this and that his disciples, now and in the future, will continue this work.

Jesus says to God, "Now I am coming to you", knowing that he is soon to be transformed in death to resurrection, while continuing to pray for all to whom he has "delivered your word". He asks that all may be kept safe in the world as they continue the Realm of God until they are brought to eternal life. Jesus continues in prayer to include all those who are not yet born but who will be included in this same oneness with God and one another. "I in them and you in me, may they be perfectly one. Then the world will know that you sent me, and that you loved them as you loved me."

In closing allow me to say something about Jesus as a person of prayer. There have been volumes written about prayer by many more capable than I, but to me, the example of his praying speaks volumes. Perhaps one of the most remarkable attributes of our humanity is the development of language to facilitate knowledge and understanding. Jesus was able to draw crowds to hear what he had to say and was excellent in communicating with small groups and individuals. He used a variety of literary forms to articulate his knowledge and understanding of the Realm of God in order to bring the restoration and renewal of God's way on earth. It is said in this Gospel (7:46) “No one ever spoke the way this man does,” when the Temple guards returned without arresting Jesus. In addition to his intelligence and studious nature, I believe that his communication with God was his greatest resource. The prayer life of Jesus was, what some call, informed prayer. He came to God as a listener, with gratitude and confidence, to learn and speak with divine wisdom.

My shorthand for prayer is: (Perusing Reasonable Alternatives Yet Expecting Resolve). As Romans (8:16-17) says, "The Spirit of God affirms to our spirit that we are God's children; and if children, then heirs, heirs of God and fellow-heirs with Christ; but we must share his sufferings if we are also to share his glory". It is what I call "inaudible language of the soul" that goes much deeper than vocal conversation. This may be the reason that the voice of God is often referred to as "the still small voice". It is an inward perusing - reading carefully with intent to remember - reasonable - marked by sound judgment - to understand the alternatives and realities of living, with gratitude and confidence, having the expectation of resolve. The prophets shared this inward grace when they "heard" the words of God, probably not audible words, to sing their "new song" as portrayed in Isaiah 42:9-10, "The earlier prophecies have come to pass, and now I declare new things; before they unfold, I announce them to you."

With this inner strength and dignity, Jesus shares his closing thoughts with those who were his disciples. We have noted in Hebrews 12, "For the sake of the joy that lay ahead of him, he endured the cross, ignoring its disgrace, and has taken his seat at the right hand of the throne of God." It was in these moments of discourse that Jesus shared his inner hope and strength to enable the disciples then and even now to be one with God.

May the caring peace of God that goes beyond human comprehension, declare God’s love for you in your heart and mind as we see it in Jesus Christ; and may the blessing of God, loving Creator, gracious Liberator, and life giving Spirit keep you steadfast now and always. Amen.