Learning to Live Well

One Man and One Woman? (Marriage Then and Now)

2011-10-20T10:35:00.001-07:00

One Man and One Woman?

This is a phrase that we hear too often today about marriage. There are many people who seem to assume that this is quite Biblical because it is often referred to as God's plan for marriage, "one man and one woman." It makes me wonder if those who make these statements have actually read their Bibles because, throughout most of the scriptural accounts, Poligamy was acceptable, since many important leaders clearly had more than one wife and even concubines. There is only several verses of scripture in the New Testament that particularly refer to church leaders having just one wife; a bishop - 1 Timothy 3:2; a deacon - 1 Timothy 3:12; and a spiritual leader - Titus 1:6. Since these offices of leadership were singled out regarding this recommendation it appears to me that others in the churches may have had more wives than one. Just look up the word "wives" in a search engine for the entire Bible and you will see a multiplicity of Godly people who had many wives throughout the Hebrew and Christian scriptures.

"When we look at the marriage customs of our ancestors, we discover several striking facts. For example, for the most of Western history, marriage was not a mere personal matter concerning only husband and wife, but rather the business of their two families which brought them together. Most marriages, therefore, were arranged. Moreover, the wife usually had much fewer rights than her husband and was expected to be subservient to him. To a considerable extent, marriage was also an economic arrangement. There was little room for romantic love, and even simple affection was not considered essential. Procreation and cooperation were the main marital duties."

http://www2.hu-berlin.de/sexology/ATLAS_EN/html/history_of_marriage_in_western.html

"Traditionally, scholars have distinguished between four basic types of marriage:

1. Monogamy (i.e., one husband having one wife),

2. (polygamy:) polygyny (i.e., one husband having several wives),

3. (polygamy:) polyandry (i.e., several husbands having one wife),

4. group marriage (i.e., several husbands having several wives).

Monogamy is the prevalent form of marriage today. Polygyny and polyandry (collectively called polygamy) were once practiced in various parts of the world, but now seem to be on the decline. Group marriage has always been rare.

In Victorian times it was often believed that the four basic types of marriage were representative of different stages of human evolution. Thus, the earliest human beings had supposedly lived in a state of indiscriminate promiscuity until they established some form of group marriage. On the contrary, we have learned in the meantime that all four types of marriage have existed since earliest times and under all sorts of technological and economic conditions. Some very "primitive" peoples have always practiced monogamy, while some "civilized" peoples have been and still are polygamous. Moreover, we now understand that each of the four basic types of marriage can appear in several variations. Still, today there is little doubt that monogamy in one variation or another has always been the most common type of marriage. In view of this fact, one might perhaps call monogamy the "natural" form of marriage, although one should not conclude that everyone will always be happy with it, or that it is practical in every situation. One can, of course, proclaim an ideal, but in real life one has to allow for some improvisation and experimentation."

http://www2.hu-berlin.de/sexology/ATLAS_EN/html/forms_and_meanings_of_marriage.html

What were weddings like in Jesus' day?

Since the author of this Gospel does not fully answer this question and since the readers of his day would fully have such knowledge, I received some interesting information from a Rabbi friend, Gordon Gladstone. Here are some things that he shared.

· At that time, Jewish marriage was purely an act of kinyan / acquisition; the man, essentially, purchased a wife from the man who controlled her, be that a father, a brother, or whatever male relative. A marriage was arranged by shtar, kesef, of beeah (document, silver, or intercourse).

o If shtar, the "groom's" agent delivers a document stating terms to the controlling male.

o If kesef, an agreed amount of silver was delivered to the controlling male. [This morphed into a wedding ring in later centuries.]

o If beeah, the man would fall upon the woman, penetrating her, whilst howling, "H'ray aht m'kudeshet li." (Behold thou art consecrated unto me)

· The "wedding ceremony" did not require clergy; only 2 adult male witnesses. The 'liturgy" was the man saying, "H'ray aht m'kudeshet li."

When I asked him about the length of time for the duration of a marriage or festival celebrations, he shared this: Any happy occasion was a time for celebration, but we can only infer things such as duration, unless specifically mentioned in Scripture. For example, look at the first chapter of the OT book of Esther.

Now it came to pass in the days of Ahasuerus--this is Ahasuerus who reigned, from India even unto Ethiopia, over a hundred and seven and twenty provinces-- 2 that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the castle, 3 in the third year of his reign, he made a feast unto all his princes and his servants; the army of Persia and Media, the nobles and princes of the provinces, being before him; 4 when he showed the riches of his glorious kingdom and the honour of his excellent majesty, many days, even a hundred and fourscore days. 5 And when these days were fulfilled, the king made a feast unto all the people that were present in Shushan the castle, both great and small, seven days, in the court of the garden of the king's palace; 6 there were hangings of white, fine cotton, and blue, bordered with cords of fine linen and purple, upon silver rods and pillars of marble; the couches were of gold and silver, upon a pavement of green, and white, and shell, and onyx marble. 7 And they gave them drink in vessels of gold--the vessels being diverse one from another--and royal wine in abundance, according to the bounty of the king. 8 And the drinking was according to the law; none did compel; for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure.

From this we gather that a mishteh, a banquet of wine, could go on for a long time in the time of the Persian Empire that followed the Babylonian era.

Those who insist that we must define marriage as a union of one man and one woman may not be aware of the fact that there are many marriages today, in this and other countries, that include more than one wife. One might also need to consider the facts of divorce and how "serial mononogmy" may fit into this picture. The Bible has some things to say about divorce but, to my knowledge, there is no single interpretation of these various scriptures that seems to suit everyone. As always, when it comes to scriptures in every religion, it is a matter of interpretation and correlation of the times and customs of the era in which it was written.

Consider that the Bible does not sanction nor does it condemn any arrangement of family. There is a great variety of family relationships throughout our Hebrew and Christian scriptures. Here are just a few to give presence to what I am suggesting:

· Abraham - known as the patriarch of the Jewish people -

o Sarah - his wife and sister - bore him a son named Isaac

o Hagar - Sarah's maid servant - bore him a son named Ishmael

o NOTE: Abraham is quoted as saying that actually Sarai is his half-sister since they have the same father but not the same mother. When Abraham moved to Negev he offered (his sister) Sarah to marry the king while not mentioning they were also married.

o After the death of Sarah, Abraham marries a woman named Keturah, who bears him six more sons

· Jacob - (whose name was later changed to Israel after he fought with an angel)

o He had a total of 4 wives with a total of 12 sons and 1 daughter - He married Leah and Rachel and also two of their maidservants as wives, Bilhah and Zilpah

· Solomon - According to the Bible, Solomon had seven hundred wives and three hundred concubines.

· Jesus - according to basic tradition he did not have any wives.

o According to Mormon theology, Jesus was married and had wives. Thus, in Heaven, Jesus will continue to be married to his wives forever.

· Jesus' Disciples - The Bible does not mention any wives for the disciples except perhaps Peter because there is a reference to his mother-in-law in the Gospels

· Paul the Apostle - The Bible never says whether Paul was married or not.

o Some believe that the Apostle Paul was married because history tells us that a member of the Sanhedrin was required to be married but scripture does not specifically say he claimed such membership.

This is a small segment to demonstate that there is no particular or one view of marriage or family in the Bible. For most of the Bible polygamy seems to be the primary family arrangement and there is no indication that it was ever condemned. The definition of family throughout biblical times seems to have been basically defined by local and social customs and not by any divine law or practice.

Diversity is the Key:

Like the universe and the earth on which we live, change is a constant and the variety of those changes are at times quite unique and different. While some change is very slow there are many changes that we can observe during our lifetime. People who live in temperate zones on earth are use to seeing the seasons change at least four times each year. Once in a while, as happened in 2011, we witnessed a major earthquake in Japan that actually moved the whole land mass of Japan by eight feet. We continually experience birth and death in our personal lives as well as in those in our families, friends, and neighbors. Most of us have noticed that whole communities of towns, cities, and even countries have begun or ended around the world. People who have lived a long life in our times remember when there were no automobiles, airplanes, radio, television, and can only imagine what may be coming along when they are no longer here. Clearly diversity and change are inevitable in every facet of our existence.

Looking around the world diversity is absolutely evident when we study family relationships and marriage. Even in the various States of our United States we observe quite a variety of difference in how couples meet, get to know each other in dating, customs surrounding a formal engagement or announcement, in marriage ceremonies of both religious and secular nature, to the many ways in which couples live their lives together. The Bible has little or nothing to say about all this diversity of custom in suggesting or insisting on any particular manner or form.

From Arrangement to Attraction:

Until recent times, most marriages were arranged by families or communities for the benefit of their society and manner of life. Most of these societies were patriarchal giving the men who were in charge the primary ability to make these arrangements. Diversity was also a part of these arrangements because the variety and customs differed widely, not only because of differing local customs but also over the history of time. The primary emphasis was the importance and value of community which was considered paramount for a long period of human history. These customs were supported by the fact that the economy of most of these societal arrangement was inherited property that was handed down from one generation to another by fathers, chiefs, or royalty. It was important to control the proper transmittal of the property and valued assests from one generation to another.

More recently, especially in first world countries, there has been a movement toward the importance of the individual. In recent history more and more women have come "into their own" as it were, especially when they were given the right to vote in our democracies and to become political leaders in local and national governments. While men still may have an economic advantage, especially in salaries for instance, this continues to change since women are no longer economically dependent on men. Even our children, our sons and daughters, have been emancipated from forced labor with the freedom to choose their work and place in our societies. In countries like ours, arranged marriages are few and far between and couples have the freedom to choose their partners. The reasons for such attraction and arrangement may be quite diverse and even change over a lifetime.

Not too long ago the traditional words of a marriage, civil or religious, went something like this; I N., take you N., to be my wife/husband, to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, until we are parted by death. This is my solemn vow. This vow was taken from the Book of Common Prayer of the Episcopal Church which has been used by many in both religious and civil ceremonies. With the growing rise in divorce, the length of more than half of marriages today hardly last until the death of one of the partners. Most of the words in the traditional vows are no longer true since love and money have become two of the main causes for divorce. It should also be noted that marriages that are performed in a formal religious setting do not seem to lend any divine protection to couples breaking apart as noted in the following:

Divorce rates among conservative Christians were significantly higher than for other faith groups, and much higher than Atheists and Agnostics experience.

George Barna, president and founder of Barna Research Group, commented:

"While it may be alarming to discover that born again Christians are more likely than others to experience a divorce, that pattern has been in place for quite some time. Even more disturbing, perhaps, is that when those individuals experience a divorce many of them feel their community of faith provides rejection rather than support and healing. But the research also raises questions regarding the effectiveness of how churches minister to families. The ultimate responsibility for a marriage belongs to the husband and wife, but the high incidence of divorce within the Christian community challenges the idea that churches provide truly practical and life-changing support for marriages." http://www.religioustolerance.org/chr_dira.htm

With divorce on the rise, especially in first world countries, perhaps Serial Monogamy is the growing trend between couples. It appears that, for whatever reasons, not all humans can or will continue a lifelong relationship with the same partners.

What is Normal?:

That may be the 64 thousand dollar question. I am not sure that we can ever clearly define what is normal, especially when it refers to marriage. As communications have increased and our world has grown smaller we are well aware of the plethera of the variety that exists around the globe now. The better part of human history simply shows that there was hardly a time when any one form of marriage was normal. As economic resources expanded, especially in first world countries, and we began to move from the major emphasis on community toward the individual, we have seen the growing choice of couples in forming a marriage. Perhaps the lack of community involvement in marriage may be one of the causes for an increase in divorce as couples change their personal mating choice. The most we can say is that the definition and customs in marriage continue to change as time moves forward.

Presently human relationships have continued to develop in seemingly new directions. Mixed marriages, as they are called, are much more common and much less controversial than they were only a few years ago. What once was illegal in many States in America is now legal in all States. It wasn't long ago that most people gave no thought to the existence of Lesbian, Gay, Bisexual, and Transgender people. Now that LGBT people are more independently secure as persons we notice that they are much more open about their personal sexuality. When children were born without clearly identifiable genetalia parents would make the choice as to their being male or female. Now we have learned that even some children who were born with normal genetalia become uncomfortable with their physically identifiable signs of sexuality. More and more these transexual people, with today's ability to chance such improper sexual identity, are choosing to physically make corrections to match their true identity.

In addition we now notice about 10% of our population who have been born with a natural attraction to their same sex for choosing a life's partner. The majority of people today seem to believe that such attraction is a choice and that it can be altered and, even though our medical and scientific communities no longer support this, we see that most religious communities resist these findings. When we look at our human history of relationships over time we can see that these "tendencies" were always present. The stigma seems to continue only because of religious dogma and their narrow interpretations that fostered such repression. Perhaps we need to acknowledge this ongoing diversity and properly accept it as part of the minority of persons who find this attraction normal. No one actually chooses their sexuality since it originates in our genetic code from conception. None can claim to have chosen their sexual identity as male or female at birth but yet there is still a stigma attached to Transgendered persons who sense a sincere need for change. Now the evidence is clear that none of us chooses to be lesbian, gay, bisexual, or trangendered, it's all in the genes, but too many people are still questioning this scientific finding.

Too many people are being ruined by stilted prejudice and our social human history brings to life the clear picture of this undeserved, cruel treatment. These people, who are seen to be "different", while a minority in our overall population, continues to be a stigma in many of our families. The narrow view that there ever was or that human sexuality is only for one man and one women is to ignore or deny human history and a denial of our growing understanding of sexuality in all forms of life.

Love is the solution:

We will all be winners when people begin to love and treat others in the same manner that they treat themselves. Too many people know how to make excuses for themselves but they refuse to give the same latitude to others. In his book, [Love Wins: A Book About Heaven, Hell, and the fate of every person who ever lived], Rob Bell asks and answers an important question (pg. 109), "Which is stronger and more powerful, the hardness of the human heart or God's unrelenting, infinite, expansive love? Thousands through the years have answered that question with the resounding response, 'God's love, of course.'" He goes on to say on, page 120, "That's how love works. It can't be forced, manipulated, or coerced. It always leaves room for the other to decide. God says yes, we can have what we want, because love wins." When we willingly open up our hearts, without being harder on others than we are on ourselves, and love others we all become winners. Love, therefore, is the solution.

None of us can claim perfection and who among us is the clear definition of normal? When we consider our history and even our present day circumstances and customs, what is marriage or family? Why are we so perplexed by our differences? Bishop Desmond Tutu in his book, "God Is Not A Christian", may have the best reason for this on page 4; "We appear to be scared of diversity in ethnicities, in religious faiths, in political and ideological points of view. We have an impatience with anything and anyone that suggests there might just be another way of looking at the same thing, another answer worth exploring. There is a nastalgia for the security in the womb of a safe sameness, and so we shut out the stranger and the alien; we look for security in those who can provide answers that must be unassailable because no one is permitted to dissent, to question. There is a longing for the homogeneous and an allergy against the different, the other." In the editor's preface to this poinient book we are told that "the values underlying his advocacy-drawn from his faith and the vision of a shared humanity held out by the African spirit of "ubuntu" (a person is a person only through other persons)." Perhaps, when we acknowledge the God of the Universe, we can have a complete view of our own humanity in order to appropriately respect the way others are.

Love not only destroys the fear we have of others, those whom we perceive as different, but love also brings us confidence for living. (1 John 4:18) "No fear exists where his love is. Rather, perfect love gets rid of fear, because fear involves punishment. The person who lives in fear doesn’t have perfect love." Love also enables us to have compassion and forgiveness for ourselves and others when we sense such seeming imperfections. We define compassion as "the humane quality of understanding the suffering of others and wanting to do something about it". Compassion is also a part of forgiveness (compassionate feelings that support a willingness to forgive) when we discover areas of life that we should change for mutual benefit. Love is always demonstrated in forgiveness. In one of his recent "Daily Meditations", Fr. Richard Rohr shares this insight, "If you don’t get forgiveness, you’re missing the whole mystery of God. You are still living in a world of meritocracy, of quid-pro-quo thinking, a world of performance and behavior at which none of us succeed, if we are honest. Forgiveness is the great thawing of all logic, reason, and worthiness, and the primary way we move from the economy of merit to the economy of grace. Forgiveness is a collapsing into the mystery of God as totally unearned love, unmerited grace. It is the final surrender to the humility and power of a Divine Love and a Divine Lover." [Adapted from Hope Against Darkness: The Transforming Vision of Saint Francis in an Age of Anxiety, pp. 141, 146]

Human sexuality and relationships, like marriage, are diverse and have shown us their variety throughout history and continue in our global differences today. We often say that no two people are alike and this is clearly true in our cultural differences around the world. While some may insist that their ways are best it will not change the reality of life then and now. In fact great harm may be the result when laws try to enforce their view of common or normal practices. Today we are much more aware of the personal harm we inflict when we deny or distain a transexual person from becoming the person they need to be. We must admit that Nature does make mistakes, especially when the genitalia of some babies are too badly formed so as to clearly define their sexuality and expect them to live with this ambivalence for the rest of their lives. Lesbian, Gay, Bisexual, and Transgendered persons need the freedom to become the persons they were meant to be. The medical and psychological disciplines are quite sure that LGBT people are who they understand themselves to be because it is part of who they really are.

Isn't it about time that we admit that diversity will always exist in our lives as humans and should we not therefore become more respectful and compassionate in helping those persons find their fulfillment in living as we each deserve? Being who we are, as long as it does not bring harm to ourselves or others, should never be a detriment in anyone's life. Our recent history of false judgements with regarding race, women's rights, child labor, and other issues might teach us to become more sensitive and aware of the extreme harm that we cause until such false judgements were changed. When we encourage and support people in becoming all that they need to be we all become winners.

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.

To Serve and Not To Be Served - (The Purpose of the Church)

2011-09-22T09:55:00.000-07:00

I Came to Serve and not to Be Served

"For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” [Mark 10:45]

Getting the Gospel Straight

There are so many versions of the Gospel today that tend to diminish, if not destroy, why Jesus came and what his mission was for the world, bringing the confusion and diversity of message that we now have. The opening verse to this paper is reiterated many many times in the Christian Scriptures:

· "the son of man" - a Perfect example for every human being

· "did not come to be served" - came as a Servant and not a ruler

· Jesus came "to serve" - an example for God's love for all people, in all times, and in all places

· "to give his life as a ransom" [ransom - the act of freeing from captivity or punishment]

- to live a life of complete dedication as an example to demonstrate Freedom, now and forever

The Gospel of Jesus is simple and to the point. Religion complicates it and Traditionalism [traditionalism - adherence to tradition (especially in cultural or religious matters)] captivates and obligates us to beliefs, rules, and regulation that bind and punish. In Easton's Bible Dictionary we are told this about the word, [Gospel — a word of Anglo-Saxon origin, and meaning “God’s spell”, i.e., word of God, or rather, according to others, “good spell”, i.e., good news. It is the rendering of the Greek evangelion, i.e., “good message.”] To keep the message of the Gospel simple we might break it down to three words:

· WAY:

The "way" of the gospel is coveying a good message in word and deed. It is best heard when both word and deed coordinate together to exemplify the message. The Gospels in the Christian scriptures demonstrate this by telling us what Jesus said and did. The Kingdom or Realm of God, which Jesus brought to us, announced and displayed the way of God's intention for caring and living in this world. Jesus is the word and verb, the statement and the action, of this good news living with love and peace together with all creation. The invitation of Jesus was always "follow me" and never worship me. He was born a Jew and he died as a Jew (something that many Christians often forget) and, as a Rabbi, it was never his intention to start a new religion or "way" apart from Torah.

· TRUTH:

The simple "truth" of the Gospel is probably recorded in a prayer that Jesus was said to have taught, generally referred to as "the Lord's prayer".

The prayer begins with God (Father) in heaven - [heaven - any place of complete bliss and delight and peace] - a metaphore for the source of all that is and the way it might be.

Hallowed be your name is an exclamation of worship and gratitude for this inexplicable source of life in all its fullness. Your kingdom come, your will be done, on earth as in heaven is as clear and simple as it gets. The essence of true worship and gratitude is to enable the Realm of God to continually function in our lives

Give us this day our daily bread conveys our continuing need for complete sustenance and all our basics and essential needs for life.

Forgive us our sins and we forgive those who sin against us is probably the proficient advise for living in peace with each other. It is also one of the most difficult things to accomplish if one is not ready and willing to become a fully active participant in the Realm of God. It goes along with the fact that "to whom much is given, much will be required". Until we understand the grace of forgiving others we are prone to lose out on the peace of forgiveness in our own lives.

Lead us not into temptation, but deliver us from evil is the fulfillment and gift of maturity. When prayer become a way of life and not just an action of petitioning for our wants and desires, we have grown to respect the will and essence of the Realm of God. Prayer for me is, Perusing Reasonable Alternatives Yet Expecting Resolve. Seeking rational and reasonable alternatives that benefit our world and all who live in it will surely have the probability for resolution.

· LIFE:

“Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life". [John 5:24]

Anyone who:

o hears what Jesus said

o believes in the one who sent him - believes in God

o has eternal life [eternal life - life without beginning or end]

o will not be judged, and

o has crossed over from death to life

When anyone sees and desires to be a part of the way of God, when the truth of "the Lord's" prayer becomes their daily practice, then they have crossed over from death to life the way it was meant to always be. Perhaps this is what the Apostle Paul meant when he suggests that we "pray without ceasing"?

This, to me, is the simple outline of the Gospel when it is not complicated by religion or encumbered by traditions of human origin. God's promise of eternal life is a free gift to all people, everywhere, in all times to be freely received. Rules, regulation, doctrines, disciplines, clauses or conditions of any kind are ungodly and unnecessary. A true gift comes with no strings attached and, when this gift is received, we become a new creation having crossed over from death to life.

Serving Others:

If we, who call ourselves Christian, can join with others to agree that there is good news in Way, Truth, and Life imploring us to serve, then there might be a further understanding that this is best done in concert with others to be most effective. The word service, by definition, forces us to think beyond the individual. From the beginning of human history we see our ancestors gathering in various ways trying to benefit the common good. Unfortunately such gathering also created groups that became hostile to each other in waring destruction. In spite of this madness, there has been a clarian call to encourage a more constructive and peaceful coexistence. The greater sadness is that religious groups also developed and became involved, not in serving the common good, but as instigators of hatred and violence. A fervent and exclusive belief that their God was superior instigated cleansing the world of anyone who was not alleged to their traditions and their God. It seems that such pride not only goes before a fall but it also causes extreme violence.

While we have come a long way in our history as a people, we still have great tension among us that, too often, breaks out in serious destruction. Even with our modern systems of global communications, a recognition and understanding of the inherent diversity is seriously lacking. Throughout our shrinking world, we continue to struggle with living together in serving the common good. How long will it take humanity to value our diversity and acknowledge the tremendous benefit it has brought us? Uniformity is deadly and sterile. With mutual respect and appreciation for unity in our diversity we may solve the problem.

The Real purpose of the Parish

To me the basic purpose of the parish church is Welcome and Hospitality. In the dictionary: [welcome - giving pleasure or satisfaction or received with pleasure or freely granted] - - [hospitality - kindness in welcoming guests or strangers]. The best statement I have found on hospitality was, "Hospitality is not merely making space for somebody else, it’s about letting people into your hearts and letting them change you” by The Rev. Canon Timothy Boggs, Washington National Cathedral. Welcome and hospitality are probably rare in most places because change is one of the most feared aspects of life. Most people actually try to resist change and newcomers inevitably bring differences into the group. Think about it, if we are to become followers of Jesus, how can we not immitate his openness and kindness toward others? Because of the importance of welcome and hospitality, I have several other articles should you wish to stop and learn more about these important words.

· http://janddhealth.com/ArtWelcomeProblem.htm

· http://janddhealth.com/ArtAllAreWelcome.pdf

The next most important word is Change. Because everything in life is constantly changing we must learn to use change to our advantage. We should be well aware of the danger of neglecting change, especially in the church. Ignoring the need to change, most churches are caught in "traditionalism" because they try to hold on to tradition - the way it has always been done before. It is this lack of change that causes many of our churches to become weak and die. There are few if any people who can claim that they have never changed in body, mind, or spirit. Everything in the universe is growing and getting older and constantly changing. Your body alone must renew itself every day or you would soon decay and die much earlier. The earliest of Christian scripture in [Romans 12:2] tells us, "Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is." Be wary of "conforming" and look toward being "transformed" and renewed, especially by the presence of God that is alive and well.

There are probably many other words to describe the importance and definition of a parish church, but for this paper my last and equally important word is Ministry. Followers of Jesus certainly should be those who are apt to serve each other and the community around them and at large. Churches that are truly welcoming and hospitable and open to change have the greatest probability of having visitors stay and make themselves at home. The parish ministry begins with the new and old alike who make up the core group of the parish in worship, education, and ample small groups and functions that serve the needs of the diversity of the whole.

What are the basic elements for a church and its people in the 21st century?

Worship – gratitude for the gift of life and to offer our lives in service to others

Education – understanding the Scriptures and how they relate to the 21st century

Mission – to serve others with faithful commitment as followers of Jesus Christ

o Perhaps we should think of creative ways for each parish to participate locally in the MDG (Millennium Development Goals) in addition to cooperation with our national church and the rest of the world. More specifically, the 192 countries of the United Nations committed themselves by 2015 to:

( 1) eradicate extreme poverty and hunger;
( 2) achieve universal primary education;
( 3) promote gender equality and empower women;
( 4) reduce child mortality;
( 5) improve maternal health;
( 6) reverse the spread of HIV/AIDS, malaria and other diseases;
( 7) ensure environmental sustainability;
( 8) and develop a global partnership for development.

These mission opportunities and more will need a new creativity of organization and function in our world as it grows in complexity of structure. It will take a team of savvy and knowledgeable people to navigate safely toward a new future. When you examine the IRS tax code for a 501(c) status you will see that there are 28 categories or levels from which to choose. The right code(s) will need to be selected to enable and encourage the proper financial support from a variety of the many possible sources to assure IRS compliance for them and charity.

Ministry in the surrounding community - thinking out of the box:

http://janddhealth.com/ArtServantChurch.pdf

The Inclusiveness of the Episcopal Church

The Polity - [the form of government of a social organization] is ideally suited for today's church. The Episcopal Church is often referred to as the "Bridge Church" between the catholic and protestant viewpoints; a church that is not either/or but botheither an inclusive church, also know as via-media [a middle way between two extremes]. A diagram of the thinking and teaching of the Episcopal Church is often seen as a "three legged stool" with each leg representing Tradition, Scripture, and Reason. The leg of Tradition comes from the first century of Christianity right up to our present time with the claim of "Apostolic Succession" of our Bishops. The leg of Scripture and its importance is clear since we read four passages from the Bible - Hebrew, Psalms, Epistles, and Gospel - during our Sunday Eucharists. It is also well known that the King James Edition of the whole Bible, including the Deuterocanonicals/Apocrypha, was published in England. The leg of Reason came to the fore during the period the Enlightenment and the Reformation with the introduction of Science and the Printing Press that made it possible for so many more people to read and think for themselves.

Our Canon Laws are also brief and to the point, contained in one volumn. They are concerned basically with how we gather together as churches and dioceses and function together in conventions with clergy and laity both included by elected representatives. Our Catechism defines the ministry of the Episcopal Church giving answer to, "Who are the ministers of the Church? The ministers of the Church are lay persons, bishops, priests, and deacons." Our Baptismal Covenant, including the Apostle's Creed with other important covenantal intentions in the form of questions like:

· Will you proclaim by word and example the Good News of God in Christ? - I will with God's help.

· Will you seek and serve Christ in all persons, loving your neighbor as yourself? - I will with God's help.

· Will you strive for justice and peace among all people, and respect the dignity of every human being? - I will with God's help.

In these and many other ways there is a deliberate notion of hospitality and welcome to all people in establishing our need to be aware of and respect the diversity of body, mind, and spirit that come to join or befriend our church community.

As followers of Jesus we must remain focused

These three words, welcome, change, and ministry, may help us to keep focused on the meaning and worth of our parishes and what all of the people who make up a parish can and should do to serve in the name of Christ. In a new book, published by the Episcopal Church Foundation in 2010 called, "Beyond the Baptismal Covenant: Transformational Lay Leadership for the Episcopal Church in the 21st Century", I end with this remark (pg. 69) from our Presiding Bishop, The Most Rev. Katharine Jefferts Schori, "that rather than wanting to know how many people attend service on a Sunday, she would rather know how many lives were transformed”. This small book talks about transformational congregations of every size that make a difference in our world.

The Way, The Truth, The Life

2011-09-01T08:48:00.000-07:00

The Way, The Truth, The Life

This is my concluding paper to express my great esteem and appreciation for the Gospel of John and its author, and to summarize this witness of God's Realm from the beginning of Creation to the close of the first century of the Common Era. I have read and studied Scripture from a very young age and have passed through many stages of knowledge and understanding about them. As I continue this practice I still look for more insights and awareness of the Divine and the great gift of unconditional love that extends to all people, in all times, and in all places.

I have divided my impression of this Gospel into three sections, The Way, The Truth, and The Life. As the opening introduction to the Gospel of John in The Oxford Study Bible says, "In Christian tradition John has often been called the spiritual Gospel because of its attention to the spiritual import of the incidents it reports". I have learned that spiritual truth is more about entering into an experience rather than a concern for accurate historical facts. As Jesus mentions in his discourses with his disciples in chapter 14:25-26, "I have told you these things while I am with you; the advocate, the Holy Spirit whom the Father will send in my name, will teach you everything and remind you of all that I have told you".

It was common in earlier times to use 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] as when Jesus said to his disciples, "Behold I send you forth as sheep in the midst of wolves". The use of simile - [a figure of speech that expresses a resemblance between things of different kinds (usually formed with `like' or `as') like Jesus saying, "be wise as serpents, and harmless as doves"]. Another was the use of allegory - [a visible symbol representing an abstract idea], similar to a parable - [a short moral story (often with animal characters) and particularly in the (New Testament) any of the stories told by Jesus to convey his religious message]. All of these forms of speech are not related to actual facts as much as pictoral ways of speaking about truth to help us understand and grasp spiritual reality.

In addition to these methods of presentation, especially in scripture, we have to remember that the definitions of the words and language used in former times has changed and may be dramatically different. Because our scriptures were written in several different languages, there is the further problem of translation from one language to another, since certain idioms [the usage or vocabulary that is characteristic of a specific group of people] has no corollary in another language to give proper or adequate expression. Marcus J. Borg, a Canon Theologian at Trinity Episcopal Cathedral in Portland, Oregon and author of numerous books, in his latest book, "Speaking Christian - Why Christian words have lost their meaning and power and how they can be restored", gives us clear explanations about these serious distortions of Biblical meanings then and now. I would strongly suggest that you read this book that could help us end some of the unfortunate divisions that exist because of such misinformation.

Here then is how the Gospel of John has revived my appreciation for God's gift of life to our world and especially God's love for all people, everywhere and in all time.

THE WAY:

The way in John's Gospel begins with the same theme as in the opening chapter in Genesis, "In the beginning, God". John tells us that the Word - (the Verb, in the Spanish Translation) - was with God at the beginning. Words make up our sentences to describe what we are thinking and wanting to say. In the beginning of Creation God's ideas became a reality in the activity of the Big Bang when it all exploded into reality as we know it. This is the allegorical style that the author of the Gospel of John uses throughout to enable us to come to know and understand the magnificence of all that he wished to share with us. From the beginning, John tells us that Jesus "was life, and that life was the light of mankind. The light shines in the darkness, and the darkness has never mastered it". This may be the first evidence as to why many in the Christian tradition refer to it as the spiritual Gospel.

Before you read any further in this paper, you may want to read a shorter paper on “The Image of God” wherein there is, in the middle of that paper, a more complete explanation of what was referred to in the above paragraph regarding the traditional use of “the Word” in English translations and the use of “the Verb” in the authorized Spanish translations. It may be very helpful to recognize the allegorical style that this spiritual Gospel uses profusely. http://janddhealth.com/LLYEpip1.htm

From here our author moves to the introduction of Jesus by "a man named John the Baptist". When the religious leaders inquired of him as to who he was, he simply claimed that he was a voice crying in the wilderness to introduce one who would come after him who was more important than he. As Jesus was baptized by him, as the story goes, there were "signs" following that made John declare that this one named Jesus was the anointed one of whom he spoke. After this Jesus began to have several following him now who would become his disciples. At the end of chapter one Jesus tells them, "In very truth I tell you all: you will see heaven wide open and God's angels ascending and descending upon the Son of Man". This is the son of man who would introduced the Kingdom of God to the world and, by his life and actions, show the values and characteristics of God's Realm among all people.

The Gospel of John, in chapters two through eleven, describes The Way of God by using seven distinct signs that notably set forth this Realm.

1. The Wedding. To me this sets forth the theme of God's Realm as being filled with joy and plenty. Marriage is a new beginning - family - formed from older families, extending the family with the new birth of children who would continue the family for many generations. When they ran out of wine for their celebration Jesus makes more wine available, perhaps demonstrating that God's care extends well beyond the immediate family to all who had come to join them in their own personal realm. "God so loved the world that he gave....."

o John continues, before the next sign, with an interlude of several points about the cleansing of the Temple from the moneychangers, his confrontation with a Pharisee named Nicodemus, the disciples of John the Baptist debating with some Jews about purification, news that Jesus was winning and baptizing more disciples than John, and especially about Jesus meeting the Samaritan woman at the well. Each one of these has their own message about the Good News of God's Realm among them that Jesus was announcing and enacting.

2. Healing the ill son of an Officer in the Royal Service. This is a clear sign of God's concern for the

health and wellbeing of all people regardless of their stature, function, or ethnic origin. The boy's father
was so overwhelmed by the grace of God in Jesus that they became believers.

3. Some time later John tells us that Jesus went to one of the Jewish festivals in Jerusalem. It was there
that a man that was blind, lame, and paralyzed was waiting for thirty years for a miracle at the pool
named Bethesda. When Jesus saw him he instructed the man to take his bed a walk. When he did he
immediately fully recovered. The religious people were annoyed because it was the Sabbath when the
man should not be carrying his bed so they began to take action against Jesus who instructed him to
break Sabbath law. Then Jesus spoke clearly telling them that the work of God was caring for people
and their wellbeing which always outweighed the priority of adhering to matters of the law. As the
earliest Gospel says in Mark 2:27, “The Sabbath was made for man, not man for the Sabbath."

4. Following this episode, John brings us to the feeding of the large crowd of people that gathered to hear

Jesus on the shore of the sea of Galilee. We are told that is was close to the Jewish feast of the Passover
so there can be many implications here about God's provisions for both physical and spiritual food for
everyone. This sign also tells us that there is always more than enough by gathering the twelve baskets
of leftovers along with the importance that nothing be wasted.

5. In the drama of the crowds moving to another place along the sea of Galilee as they continued to follow Jesus and his disciples after this great provision, we see the presence of God in another unusual way.
Jesus saw that the crowds were planning to seize him to proclaim him king so he withdrew to the hills
by himself. It was nightfall when his disciples went down to the sea to set off in a boat to Capernaum. A
strong wind caused the disciples to fearful concern with very rough seas and we are told that they were
terrified. When Jesus came to their assistance telling them not to be afraid we are told, "immediately the
boat reached the land they were making for." Not only did Jesus walk on the sea to reach them but, as
he was boarding, they immediately reached the shore. This sign reminds me of scripture in Hebrews
13:5 where God says, “Never will I leave you; never will I forsake you.”

o As we might expect, Jesus goes on to teach the people as he travelled around in Galilee. In chapter seven and eight there is controversy about Jesus and his teaching. Jesus avoided Judaea, we are told, because the authorities were looking for a chance to kill him. There were those in the crowd who knew this and they were confused about Jesus and his teaching. Jesus challenged the power structures of his time, both religious and political, as he offered in word and deed the knowledge and example of God's love and care for all people in all times and places. This is what drew people to him and what frightened those who were being challenged as those who were oppressing others.

6. In chapter nine another sign is placed before them about seeing and believing. A man who was born blind received his sight when Jesus made a paste to place on his eyes and told him to wash in the pool

of Siloam. The disciples questioned why he was born blind, his family and neighbors were amazed, and
the religious leaders were annoyed, to say the least, because Jesus did this on the Sabbath. How could a
person who claimed to be of God go against the laws of God? At the end, when Jesus confronted the
Pharisees, he revealed their spiritual blindness to see beyond their legalistic view.

o In chapter ten the dialogue continues with the leadership and the people about who Jesus is and what he is really about. Using the image of the Good Shepherd as contrasted by bad shepherds Jesus tries to clarify his mission. Unfortunately, with all the uproar and confusion about him, his words once again caused a division among the Jews. There was another attempt to seize Jesus but he escaped from their efforts.

7. Then comes the final sign presented in the Gospel of John with the raising of a man named Lazarus
from the dead. There are many facits to this story to clearly construct the theme of victory over death. John uses this story about Lazarus who is never mentioned in any of the Synoptic Gospels wherein
Jesus is said to have raised others from death. When Mary and Martha are mentioned in the Synoptic
Gospels there is no mention of a brother of theirs named Lazarus. Because this is the concluding story
at the end of Jesus' active ministry before his death, I believe it has been presented here as a prelude to
the clear victory over death in the resurrection. The Resurrection of Jesus from death is the final and
primary focus of the Christian Church and became the first Holy Day placed in the Liturgical Calendar.

The more one reads the Gospel of John in its intended literary form of Allegorical prose, and appreciates the spiritual nature of this Gospel, the more one learns and becomes the believer that the author hoped for in his closing remarks at the end of chapter 20. The first section, The Way, in chapters one through eleven, enables us to see that "the ways" of Jesus were truly a clear picture of "the Way" of the Realm, or Kingdom, of God for all peoples on this earth. I have underscored some things in the summary of the seven signs above for notation. There are so many words that one can use to encompass the breath and depths of God's intention and experience for all humankind, but these words from Paul in Galatians (5:22-23), the earliest of Christian writings, may be the best summary, "But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness,

gentleness and self-control. Against such things there is no law".

I close this section with words from Fr. Richard Rohr - [Adapted from CAC Foundation Set: Gospel Call to Compassionate Action (Bias from the Bottom) and Contemplative Prayer]

"It seems to me that it is a minority that gets the true and full gospel. We just keep worshiping Jesus and arguing over the right way to do it. The amazing thing is that Jesus never once says “worship me!” He says, “follow me” (e.g., Matthew 4:19).

Christianity is a lifestyle—a way of being in the world that is simple, non-violent, shared, and loving. However, we made it into a clever “religion,” in order to avoid the lifestyle itself. One could be warlike, greedy, racist, selfish, and vain, and still believe that Jesus is their “personal Lord and Savior.” The world has no time for such silliness anymore. The suffering on Earth is too great."

THE TRUTH:

In this section, chapters twelve through seventeen, Jesus now clearly realizes that his days are numbered and concentrates on speaking with his disciples in what are called "the farewell discourses". In the ending of chapter eleven, Caiaphas, the high priest that year said, "If we let him go on like this the whole populace will believe in him, and then the Romans will come and sweep away our temple and our nation. 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". So we are told that Jeus no longer went about openly among the Jews, but withdrew to Ephraim to be with his disciples.

Even though Jesus knows that the religious and political powers are plotting to put an end to his life he still makes plans to remain faithful to God as he plans to be in Jerusalem for the coming Passover. His ministry was to present the grace and freedom of God's Realm so he continues to move forward in confidence even as Mary pours expensive perfume over his feet in recognition of his being God's anointed. With his public ministry ended, Jesus proceeds into Jerusalem on the back of a donkey colt midst the mixed emotions and exclamation of a crowd that gathers as he entered the holy city. While John tells us that Jesus proclaimed: "to believe in me, is not to believe in me but in him who sent me", in response to the crowd John also says that, in spite of his many signs, they would not all believe.

As this great celebration comes to a close, Jesus gathers his disciples and reminds them, "What the Father has said to me, therefore - that is what I speak". Seeing that his disciples are confused he begins by washing the feet of the disciples before they share a meal together. He impresses upon them the meaning of what he has done by saying, "You call me Teacher and Lord, and rightly so, for that is what I am. Then if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. I have set you an example: you are to do as I have done for you." Jesus reminds them of his great love for them and asks them to love each other in the same manner so that everyone will know that they are his disciples. When he explains that he will be with them for only a while longer, Peter asks where he is going. To this Jesus begins the series of illustrations that will help answer their concern by presenting "the truth".

· "Set your troubled hearts at rest. Trust in God always; trust also in me."

· "If you knew me you would know my Father too. From now on you do know him...."

· "Do you not believe that I am in the Father, and the Father in me? I am not myself the source of the words I speak to you: it is the Father who dwells in me doing his own work."

· "In very truth I tell you, whoever has faith in me will do what I am doing; indeed he will do greater things still because I am going to the Father."

· "If you love me you will obey my commands; and I will ask the Father, and he will give you another to be your advocate, who will be with you forever - the Spirit of truth."

· “In a little while the world will see me no longer, but you will see me: because I live, you too will live."

· "Peace is my parting gift to you, my own peace, such as the world cannot give."

· “If you loved me you would be glad that I am going to the Father; for the Father is greater than I am."

· "I am the vine; you are the branches. Anyone who dwells in me, as I dwell in him, bears much fruit; apart from me you can do nothing."

· "If you dwell in me, and my words dwell in you, ask whatever you want, and you shall have it."

· "I have spoken thus to you, so that my joy may be in you, and your joy complete."

· "I have called you friends, because I have disclosed to you everything that I heard from my Father."

· "This is my commandment to you: love one another."

· "I have told you all this to guard you against the breakdown of your faith."

· "There is much more that I could say to you, but the burden would be too great for you now. However, when the Spirit of truth comes, he will guide you into all the truth..."

· "In the world you will have suffering. But take heart! I have conjured the world."

After Jesus said these and other words he looked up to heaven and prayer to God, a prayer that encompasses the whole of chapter seventeen.

THE LIFE:

Jesus replied, “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". [John 12:23-24] The main point: The time had come for Jesus to be glorified! Death was simply the prelude to his glorification!

In order for the author of the Gospel of John to share with us the phenomenal story of Resurrection Life, he had to share some of the tradition that had developed over the decades to explain his death and burial from prior Gospel accounts. The earliest Christian writing comes from the Apostle Paul's letters, but they contain very few of any incidents in the Gospels which were written decades later. The author of John only gives us two chapters - eighteen and nineteen - for his account. In real time these incidents in the closing life of Jesus probably only took about one week. I am sure that, in several of those days, some very cruel and destructive events occurred because of the temperament of those who were in authority whose treatment of their enemies were abominable. Given the record of history I would not pretend to diminish the agony and shame that Jesus bore as the insurrectionist they saw him to be.

Because of my strong belief in the New Life that is envisioned in the Resurrection of Jesus, my sense is that the Christian communities today need to emphasize the positive results of the outcome of Jesus' death rather than dwell on the process of his dying. So often Christian speak about the Good News (Gospel) and then dwell on issues that are not the point but only lead up to the point. The point here, for me, is Easter! We need to become alive as Easter people in the way we think, speak, and act. Jesus, for me, was a person who shared exclusively God's positive love and compassion for the world as he introduced and modeled the Realm of God for the whole creation, especially people who would join him in word and deed.

Perhaps we need to remember that the first Christian Holy Day was Easter - the new life in the Realm of God as portrayed by Jesus in what he said and did. The early church recognized the need to seriously consider the life and ministry of Jesus if they were to truly follow The Way, The Truth, and The Life. As in the story of Jesus speaking with Nicodemus they realized that everyone needed to be "Born from Above" to come alive in a new Realm of being in community. Not just a quick fix of raising one's hand and going forward in a religious service to become "Born Again", but a serious time of consideration to restyle one's life according to God's intentions for our life and living with others. Eventually they devised a time of forty days before each Easter in order to learn about Jesus, his teaching and practice, to properly prepare to truly follow him. This was the time for them to accept Jesus and to become acceptable as his followers - Born from Above. During this time they would be baptized (born of water - born of the flesh) and confirmed (born from above - born of the spirit) to join in the community of believers and receive Holy Communion with the rest of the body of Christ.

Perhaps this is the simplest way to express the function of Lent in the mind of the early Christians: When Moses asked God how he could name God to Pharoah he was told, "I AM who I Am". When Jesus wanted people to know who he was and with whom he was connected he said, "I AM who I am". When we wish to have this comprehensive identity of who we are we also need to make sure the verb TO BE is our identity "I AM who I am". As Jesus walked and talked the same lifestyle in the Kingdom or Realm of God so too must we, as followers of Jesus, make sure we walk the talk. "They will know we are Christians by our love....!"

Eventually this simple tradition fell into "traditionalism", as doctrines grew, that would refashion this period of Lent into an emphasis on "becoming" rather than "being". The comprehensive understanding of God, Jesus, and ourselves developed into sometimes rather complicated and confusing language and practice that has lead to the many divisions of the Christian Church today. With the development of the doctrines of Substitutionary Atonement the emphasis switches to the death of Jesus as the focus of his mission. In brief Jesus was born to die as the sacrifice for our sins to satisfy the justice of God for our salvation. Those who are born again and accept this sacrifice for the atonement of their sins are granted a secured place in the Kingdom when this earth is destroyed and God established the New Heaven and the New Earth. Those who have this form of security have little or no need to be very concerned with this life or the planet on which we live. "This world is not my home, I'm just a passing through. My treasures are laid up somewhere beyond the blue...and I can't feel at home in this world anymore" as one of their hymns describes theology.

This is what happens, in many ways, when those who call themselves Christian become entangled in doctrines and traditions that are created as time goes on. The new ideas become a new tradition or view of the Gospel which I call traditionalism. When the proliferation of traditionalism caught my attention I wrote a book called "The Apparent Heresy of Jesus" because the Jesus of Scripture was more clearly a heretic now than some of the religious leaders believed in the Gospels. My book is available online if you choose to read it - http://janddhealth.com/APHJesusBook.html

Jesus, in the Gospel records, claimed that he came to bring us life in all its fullness and abundance in the Realm of God. There are only a few references to his words that might confuse us about an afterlife in which this fullness would be realized. He clearly insisted that the Realm of God was very present now, in his time, because he came to proclaim it and make it real in everyone's life who would become a part of this Realm. All of his signs pointed clearly to the availablility of God’s life-changing presence in what he said and did. Even in the words of his discourses at the end of his ministry he brings them eternal hope of this life and urges them to continue his work when he is no longer with them. He even was honest about the problems they may experience personally should they commit to a life in the Realm of God to serve instead of being served. Jesus was encouraging them to follow him even unto death so that they could become a part of the "rich harvest" envisioned in the scripture that began this section.

Resurrection! - New Life!

"No one puts new wine into old wineskins; if he does, the wine will burst the skins, and then wine and skins are both lost. New wine goes into fresh skins" [Mark 2:22]

Resurrection is still beyond human comprehension so try to "think out of the box". The grain of wheat has to die first and then it is changed into the fruit it was meant to be. New wine is not compatible with old wineskins and must be placed into fresh skins to live. The authors of Scripture tried their best, using their limited knowledge and language, to tell us their amazing experiences after they began to grasp what they knew about the risen Christ. With all our prowess of new 21st century knowledge and understanding of the universe we still can't begin to grasp the truth of what happens. Somehow the disciples were able to move beyond their past experience with Jesus - die - and move forward with this fresh mind blowing experience - new skins - to speak about the glorified Jesus as the Christ as they came to know it personally.

For we who are present day followers of Jesus, who have a living experience of being born from above, we also don't always have the words or expressions to convey our journey now as we have come to our personal experience with the living Christ! In this 21st century we may be closer than ever to realizing more fully the phenominal experiences of the first century Christians even though there is no actual or technical proof about life after death. There is, however, a new dimension of awareness among scientists today that there may be cosmic interconnections being discovered that possibly shed some light on what the earlier apostle experienced and what we are sensing today about thought and consciousness. Here is a foretaste of what I am talking about that I urge you to watch:

Science Proves Thoughts Are Things

http://www.youtube.com/watch?v=P3sLIE_iBSs&feature=youtube_gdata_player

For a long time people of many faiths, along with philosophers and scientists, have proposed, or at least considered, the probability of life after death. This concept is more openly discussed today among a broader scope of intelligent and concerned people. The following film is about 50 minutes in length, but it will certainly demonstrate what I would find hard to simply put into words alone.

Season 2, Episode 1: Is There Life After Death [Full-Length]

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

From a very young person, raised in a very religious Christian family, I sensed that there was something amazing about my life now and a continuing life after death for me. While I had great difficulty with the interpretation of many sincere Christian leaders in their views of scripture, I could never divorce my inner thoughts and beliefs about a larger life beyond. I have outgrown my need to fully understand God and even most current Theology is not very satisfying. I tend to be much more comfortable with what is being said in the field of Quantum Physics today and I respect those inquisitive scientists who keep an open mind to continuing their search for even deeper knowledge. As I grow older I continue to sense and become more confident that there is a marvelous transition to a life after death. I have become alive with a confident awareness in my continuing study that no longer requires absolute proof or definitions for God, nor for a complete explanation of what life will be like after my transition from this life to eternal life. Over the years my life has changed and continues to change so that I do not look back but enjoy the probabilities and possibilities for things to come. My Christian Faith [Finding Authenticity In Today's Happenings] brings me to enjoy the "traditional" blessing with which I close most of my papers:

NOTE: For further information and thought I have included the following: (enjoy)

Consciousness:

Peter Russell - From Science To God - Pt 1/3

http://www.youtube.com/watch?v=CUXhKmiJQ10&feature=youtube_gdata_player

Peter Russell - From Science To God - Pt 2/3

http://www.youtube.com/watch?v=3L9_DxegPfU&feature=youtube_gdata_player

Peter Russell - From Science To God - Pt 3/3

http://www.youtube.com/watch?v=BZY48YY-Yj4&feature=youtube_gdata_player

The Transition to Resurrection

2011-08-17T05:57:00.000-07:00

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 = MC²- 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

2011-08-01T05:54:00.001-07:00

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.

Jesus Raises Lazarus

2011-07-20T06:47:00.000-07:00

Jesus Raises Lazarus

Please read the whole of John chapter 11 and the beginning of chapter 12 in order to capture the full meaning of this sign and the transition to the final days of Jesus before the crucifixion.

This is the last of the signs in the Gospel of John and another transitional story to introduce the final days of Jesus before he was crucified. We have not referred to them as miracles because the word sign seems to be more appropriate for a more comprehensive meaning, especially in the Gospel of John. A sign, like a signature on documents today, is the traditional way of demonstrating one's credentials as to who they are or whom they represent. In the Hebrew scriptures a sign was often seen as a divine mark of credibility. An even greater reason may be given by Fr. Brown, "In John the reference to spiritual deliverance is primary, and the symbolic element is stronger. And, as we have said, this primary emphasis on the symbolic possibilities of the miracle differentiates John from the Synoptics." Examples: "If Jesus restores the blind man's sight, the interchange that follows (ix 35-41) shows that Jesus has given him spiritual sight and reduced the Pharisees to spiritual blindness. If Jesus gives life to Lazarus, the remarks of Jesus (xi 24-26) show that the restoration of physical life is important only as a sign of the gift of eternal life." The Gospel according to John I-XII Introduction and Commentary, by Raymond E. Brown, pg. 529 Appendix III, Doubleday & Company, Inc., New York

It is clear that the author of the Gospel of John is writing to call us to a spiritual life-changing transformation as noted at the close of chapter 21: 30-31: "There were indeed many other signs that Jesus performed in the presence of his disciples, which are not recorded in this book. Those written here have been recorded in order that you may believe that Jesus is the Christ, the Son of God, and that through this faith you may have life by his name". A life in all the fullness that is meant for a citizen in the Realm of God.

The raising of Lazarus from the dead was not the first time that Jesus did this. Note that Jesus also raised from the dead, Jairus' daughter (Matthew 9:18-26; Mark 5:41-42; Luke 8:52-56) and a widow's son (Luke 7:11-15). Indeed, there were others in scripture whom we are told were able to raise people from the dead. They too demonstrated this sign to substantiate their divine mark of credibility.

In 1 Kings 17:22 Elijah raised a boy from the dead.

In 2 Kings 4:34-35 Elisha raised a boy from the dead.

In 2 Kings 13:20-21 Elisha's bones raised a man from the dead.

In Acts 9:40-41 Peter raised a woman from the dead.

In Acts 20:9-20 Paul raised a man from the dead.

At this point it might be important to notice a clear difference between all of these signs of people being raised from the dead and the resurrection of Jesus. All of these mentioned above, along with our present focus on the raising of Lazarus from the dead, returned to their physical form and resumed life in their human bodies. Jesus, however, according to most of the stories in the Gospels, was resurrected to a "glorious" appearance that was quite unlike any noted before. When we speak of the resurrection we are not talking about resuscitation, the act of reviving a person and returning them to consciousness. Resurrection, a revival from inactivity and disuse is the simple definition in the dictionary. The Easter acclamation among Christians is, Alleluia, Christ is Risen, with the response, Christ is risen indeed, Alleluia! The word risen is definitively, risen - (of e.g. celestial bodies) above the horizon - "the risen sun". The Rt. Rev. John S. Spong, in one of his latest papers online, "The Meaning of the Resurrection - Part III" says,

The New Testament clearly regarded the moment we have named “Easter” as a life-changing experience, indeed so powerful a moment was it that eventually the followers of Jesus decided to make it indelible for all of history by making the decision to view the life of Jesus as the life by which history was itself divided. So all of human history came to be seen and understood as having two distinct parts. There were the years before Christ, which were to be called BC, and the years after Christ referred to as years lived in the power of his ongoing and continued presence, which we called Anno Domini, or AD, “The Year of our Lord.”

I believe this summorizes and demonstrates the universal impact of the dramatic and lasting effect that resulted from this phenomenon the author of the Gospel of John is attempting to portray. With so little of the knowledge of the universe as we now understand it, he chose the only literary form that was available then to make his point in his time. Although our horizons have broadened immensely as we move forward in time, as the scripture says, we still "see through a glass darkly".

Another important fact about this story of the raising of Lazarus from death is that it only appears in this chapter of the Gospel of John and no where else in Christian Scriptures. When you realize that this Gospel was the last Gospel to be written, decades after the Synoptic Gospels, and that this story is only mentioned here seems highly unique and unusual. The name Lazarus is mentioned once in Luke 16:19-31, but this Lazarus is the one in a parable who was covered with sores and very poor who sat at the gate of a very wealthy man. This Lazarus, who is said to be the brother of Mary and Martha living in Bethany, is only mentioned in John 11:1-46. When I checked on the name of Martha, I found the name twice in Christian scripture. The first mention is in Luke 10:38-42 where Jesus visited with Martha and her sister Mary, but there is no mention of Lazarus as their brother. This is where Martha was disturbed because her sister Mary sat talking with Jesus while she had to prepare and do all the work. It is only in John that we hear about their brother Lazarus who died in Bethany and where Jesus came to raise him to life again. Why wasn't such a dramatic and unique event like this mentioned in the Synoptic Gospels and why was this the only time we are introduced to Lazarus? I am sure you can imagine the many speculations about this among those who study scripture without any credible answer.

As we begin to look into this story in scripture itself we immediately run into another interesting twist as Jesus is informed about Lazarus. (vs 4-6) "When Jesus heard this he said, 'This illness is not to end in death; through it God's glory is to be revealed and the Son of God glorified.' Therefore, though he loved Martha and her sister and Lazarus, he stayed where he was for two days after hearing of Lazarus's illness." The next paragraph in this story begins to get to the main focus which is not about Lazarus but about Jesus as the Christ. Jesus is warned by his disciples about the dangers of going to Bethany, so close to Jerusalem, because "the Jews there were wanting to stone you". Jesus, in his typical fashion, replies to them with an analogy about daylight and nightfall and the twelve hours of daylight he has to walk in and not stumble like those who walk at night when light fails them. Jesus feels the light of God in him and is sure of his mission to announce and establish the Realm of God in this world.

In the next paragraph Jesus then further announces, "Our friend Lazarus has fallen asleep, but I shall go and wake him." The disciples assure him that his sleeping will enable him to recover and did not understand that Jesus was speaking of Lazarus's death. He then goes on to tell them that he is glad for this turn of events for the sake of the disciples "for it will lead you to believe". The author of this Gospel is trying to primarily tell us about Jesus and how the disciples came to believe and follow him. Lazarus is simply a "sign" that will help us focus on this process and perhaps come to believe in Jesus as well. As we enter fully into the metaphor of this senario we may begin to reply as did Thomas, "Let us also go and die with him".

The story now continues with their progress to Bethany and the variety of emotions in the life of all who will be gathered at the tomb of Lazarus. As we begin it is important to notice the opening words of this next paragraph, "On his arrival Jesus found that Lazarus had already been four days in the tomb", and that Bethany was only two miles from Jerusalem. The four days are notable because, "This detail is mentioned to make it clear that Lazarus was truly dead. There was an opinion among the rabiis that the soul hovered near the body for three days but after that there was no hope of resuscitation". The Gospel according to John I-XII Introduction and Commentary, by Raymond E. Brown, pg. 424, Doubleday & Company, Inc., New York. We are told further that many Jews had come from the city to console Martha and Mary and that Mary was sitting at home when Martha went out to greet Jesus when she heard he was on his way.

In 11: 21-44, Now we come to the real transitional point of this sign and what makes it the final episode that triggers the rest of the story in the Gospel of John. As we begin this part Jesus says, "I am the resurrection and the life. Whoever has faith in me shall live, even though he dies; and no one who lives and has faith in me shall ever die. Do you believe this?" In response to this question Martha answered, "I believe that you are the Messiah, the Son of God who was to come into the world." The rest, as they say, is history! In my opening paper to begin our discussions about these seven signs that this Gospel uses to focus on Jesus as the Christ, the anointed one, he presents Jesus again saying, "I am" the resurrection, the light, the door, the way, etc. http://janddhealth.com/GJIAm-YouAre.pdf As you will see in that paper, I am convinced that the fullness of the Realm Of God is demonstrated; not only to tell us about who Jesus is but also to explain who we are as active witnesses today in this Realm of God that Jesus established.

This last sign was the last straw that broke the camel's back, so to speak. Notice how chapter 11 continues at verse 45 ff. "Many of the the Jews who had come to visit Mary, and had seen what Jesus did, put their faith in him. But some of them went off to the Pharisees and reported what he had done. Thereupon the chief priests and the Pharisees convened a meeting of the Council..." (vs 45-47) What was their main problem? "If we let him go on like this the whole populace will come and sweep away our temple and our nation." (vs 48) Then Caiaphas, the high priest, points out, "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." In verse 53 the Gospel concludes, "So from that day on they plotted his death." Now, the Gospel of John, tells us clearly and emphatically why Jesus was put to death.

The claim that Jesus makes about the presence of God in his life and the possiblity of that Godly presence in each of our lives seemed as incredible then as it still does today. In his day the people who saw and heard him were awe struck. As we noted above, Jesus was not the only one who was able to "raise the dead" to continue their human existence but there was certainly something uniquely different about Jesus. People were heard to say, "never has anyone spoken like this man" or "he speaks with authority". The signs, when he performed them, were not done to make Jesus look good but to emphasize and demonstrate the power of God and the Realm of God to which everyone was being called to realize and experience. Jesus was not proclaiming something for his own worth and benefit but to extend to the whole world the good news that God was truly among them so that they could experience and have life in all its abundance. It was this authenticity that absolutely struct fear into the hearts and minds of the political and religious leadership of his day.

As we consider this seventh sign in the Gospel of John what effect does it have on our hearts and minds? Is this simply another miracle that "proves" something about Jesus? Is it a demonstration of the validity of the "Good News" Jesus came to proclaim and establish in our world? Could it be that these signs might have an effect on our lives in the same way that it had an effect on those who received and saw them? Is this purpose more akin to what the author of this Gospel desired when he wrote, "There were indeed many other signs that Jesus performed in the presence of his disciples, which are not recorded in this book. Those written here have been recorded in order that you may believe that Jesus is the Christ, the Son of God, and that through this faith you may have life by his name"?

At the end of chapter 11 in verse 54 we are told, "Accordingly Jesus no longer went about openly among the Jews, but withdrew to a town call Ephraim, in the country bordering on the desert, and stayed there with his disciples." This becomes the next and most important time for Jesus and his disciples as presented in chapters 12 through 17. The time of Passover was soon coming and Jesus and his disciples, as faithful Jews, would take part in the Passover celebration, but this time it would be the beginning of the end for Jesus. This section is often referred to as the Farewell Discourses when "Jesus knew that his hour had come and that he must leave this world and go to the Father". He had accomplished some striking things among them and he would now seriously engage them to prepare for their legacy in continuing what he had begun with them. In the middle of this section Jesus tells them in 14:12, "In very truth I tell you, whoever has faith in me will do what I am doing; indeed he will do greater things still because I am going to the Father". For a modern day examples of "great things" we can do today - if your reading this online - then go here:
http://www.youtube.com/watch?v=eXO_ApjKPaI&feature=youtube_gdata_player

and/or
http://www.youtube.com/watch?v=ZboxMsSz5Aw&feature=youtube_gdata_player
[or copy them and paste them in your browser]

Because I believe that this Gospel of John is applicable today for those of us who choose to follow Jesus I will follow with a paper on this Discourse section. The raising of Lazarus was a spectacular close to the active ministry of Jesus and his disciples and perhaps we too need to be raised and inspired as we follow these discourses for ourselves. We also are challenged to greater things as Jesus promised we would be able to do while we also imitate his humility. For me the signs noted in this Gospel were not primarily about Jesus as a person but about his mission as the living word, the son of man. Jesus was a faithful Rabbi who promoted the Realm of God and all that this Realm would be like if humanity would believe in and follow what Jesus was saying and doing.

In the last century, and especially as we begin this 21st century, we have seen many "greater" things that benefit humankind and dramatic changes to bring advances in almost every field of human endeavor. There have been amazing advances in science, medicine, technology along with an increase in the economy of many areas that once were rather dearth. All of this would be cause for great rejoicing if it were not also true that these advances, with the growth of populations, still leave too many people without or few of these amenities of human advances. This Realm of God, or the dream of God, as fostered by Jesus is still lacking for too many because of the same kind of human self-interest in the leaders and people who are capable and responsible for energizing such changes.

Just looking at the United States of America alone we can clearly see this problem, especially in those who claim to be followers of Jesus the Christ. In his recent book, "Speaking Christian: Why Christian Words Have Lost Their Meaning and Power and How They Can Be Restored", pg. 233, Marcus J. Borg points out that there are basically two very different views of Christianity evidenced today. "Heaven-and-hell Christianity with its focus on the afterlife and its individualism obscures the dream of God for this world. God's Word became flesh in Jesus not to take us out of this world, but to redeem this world. Recall that redeem means to liberate from slavery -- to liberate the world from its bondage to the powers that obstruct God's dream of a transformed world. These two visions of Christianity--one emphasizing the next world and what we must believe and do in order to get there, the other emphasizing God's passion for the transformation of this world--are very different. Yet they use the same language and share the same sacred scripture, the same Bible."

In my next paper, we will join the disciples as they listen to Jesus in his farewell discourse. We will hear Jesus speak about God's Realm so that it may become their passion and dream to carry on his mission here on earth. As you will recall, if you have read my first paper on the Gospel of John, "I AM - YOU ARE", Jesus assures them that as disciples they are able to establish and continue to build God's Realm and redeem the world.

Healing The Man Born Blind

2011-06-30T13:08:00.000-07:00

Healing The Man Born Blind

John 9:1- 41

To begin, it is very important that you [please read this whole chapter first] before you consider any of my words about it.

To me, this sign is too good to be true. You will see why I say this as we move through the chapter together. The author of the Gospel of John has made it very clear as to why he wrote; he wanted us to come to know Jesus and to believe in him. He wanted our eyes to be opened and to see Jesus clearly. I hope that the first five signs have helped you thus far, but this sixth sign is essential if you are to be able to understand the last and seventh sign in this Gospel.

As I read this chapter one of the most famous Gospel Songs, that is played and sung all over the world, Amazing Grace rings in my soul. When we get to the seventh sign you will come to see just how amazing this grace is that Jesus preaches and extends by his words and deeds. I also sense, in this story, an up-to-date commentary on our religious world of today. It is an "eye opener" for the many levels of skepticism and faith that is present in so many. The last three verses (39-41) expresses the summary of what the author expressed after having shared the details he exposes in this sign.

Jesus said, 'It is for judgement that I have come into this world - to give sight to the sightless and to make blind those who see.' Some Pharisees who were present asked, 'Do you mean that we are blind?' "If you were blind,' said Jesus, 'you would not be guilty, but because you claim to see, your guilt remains.'

As Fr. Brown commented, "Before narrating the miracle, the evangelist is careful to have Jesus point out the meaning of the sign as an instance of light coming into darkness. This is a story of how a man who sat in darkness was brought to see the light, not only physically but spiritually. On the other hand, it is also a tale of how those who thought they saw (the Pharisees) were blinding themselves to the light and plunging into darkness." from: "The Gospel According to John (i-xii) by Raymond E. Brown, S.S., Doubleday & Co., Inc.

Here is a running outline of what I see and share in this sixth sign of the Gospel of John:

1. Introduction:

The disciples asked, "Rabbi, why was this man born blind? Who sinned, this man or his parents?" To which Jesus basically replied that it had nothing to do with sin!

Ramond Brown says, "Despite the Book of Job, the old theory of a direct causal relationship between sin and sickness was still alive in Jesus' time." It probably stemmed from Exodus 20:5, "for I, the Lord your God, am a jealous God, punishing the children for the sins of the parents to the third and fourth generation of those who reject me."

Guess what, it is still around in our day. We still live with what is called the Doctrine of Original Sin in much of the Christian Church. This concept is not found in Judaism, Budhism or Hinduism. The doctrine of Original Sin was perhaps begun by early Church fathers like Tertullian, Cyprian and Ambrose (@ 160 CE) who considered that mankind shares in Adam's sin, transmitted by human generation. Because this doctrine is not clearly spelled out in scripture, there are a variety of interpretations in various times and ecclesiastical bodies. Not all Christians, especially today, subscribe to this doctrine at all. In any case, in this story, Jesus made it clear to his disciples (vs 3) "It is not that he or his parents sinned, .... he was born blind so that God's power might be displayed in curing him". The purpose of this sign should be clear!

In the next verses (vs 4-7) Jesus explains his mission, "While I am in the world I am the light of the world" and also demonstrates the purpose of this sign concerning seeing and believing. I think it is important to note that his was not a direct healing. Jesus makes paste with his spittle and places it on his eyes and tells him to go and wash in the pool of Siloam. After the man did this he was able to see for the first time in his life! What a marvelous demonstration of what the rest of chapter nine is sharing with us as told to us by this colorful author of the Gospel of John. I think there are many reasons we are told this process as you will partly see from the dialogue that follows.

2. The reaction of others:

A. His neighbors and those who saw him begging (vs 8-12) These people did not witness the healing so the man had to explain how it all happened. Having explained the paste and washing by "the man called Jesus", they wanted to know where Jesus was and the man had no idea. He was not in the presence of Jesus when his sight returned so he has no idea where he is.

B. The Pharisees have several serious problems with Jesus and this whole story (vs 13-34).

a) (vs 13-23) They did not believe the man until they summoned his parents. His parents assured them that he was their son and that he was born blind, but they could not explain, nor did they wish to explain, how he could now see. His parents reminded them that he was of age and could speak for himself. The Gospel provides this explanation, "His parents gave this answer because they were afraid of the Jews; for the Jewish authorities had already agreed that anyone who acknowledged Jesus as Messiah should be banned from the synagogue."

b) (vs 24-29) The man is again questioned by the authorities with a warning that he tell the truth because they knew Jesus was a sinner and was incapable of such power. The man simple reply was, "All I know is this: I was blind and now I can see", then reminding them he had told them everything already he chided them, "Why do you want to hear it again? Do you also want to become his disciples?" The Pharasees became abusive telling him they were disciples of Moses whom they knew was spoken to by God but they had no idea where Jesus came from. Their minds were decidedly against Jesus.

c) (vs 30-34) The man speaks back to them reminding them that he was sure God did not listen to sinners and, since no one before has been able to open the eyes of a blind man, how could this be done except by God. The Pharasees were amazed at his boldness to "lecture" them becaue he was born and bred in sin so they turned him out.

C. (vs 35-38) Having heard that they turned out the man born blind, Jesus found him and asked, "Have you faith in the Son of Man?" It becomes obvious that the man had no idea who Jesus was talking about when he replies, "Tell me who he is, sir, that I may put my faith in him". Jesus tells him that he has not only seen him but that he is now talking with him. Then the man declares his belief and falls on his knees before Jesus. This points out the distinct difference between physical sight and spiritual sight.

3. Jesus explains the conclusion for this chapter:

"It is for judgement that I have come into this world - to give sight to the sightless and to make blind those who see". The point that Jesus is making is made clearer by the reaction of the Pharisees who respond, "Do you mean that we are blind?" Jesus, in his candid manner replies, "If you were blind you would not be guilty, but because you claim to see, your guilt remains". To me this is similar to people today who believe and claim to have all the answers in matters of faith but have few if any questions.

The value and teaching in each of these three sections:

1. Original Sin and the Mission of Jesus. (vs 1-7)

Original sin is a doctrine; it is an idea and belief that developed in the early church as time progressed and is not directly found in scripture. While the word sin is used frequently, it is never firmly establish that it was an inherited condition in creation. This idea that mankind shares in Adam's sin and that it is transmitted by human generation is one that developed into doctrine as noted above by some in the early Christian church. Doctrines come into existence to authorize human interpretations that are not actually obvious in scripture. This is why Judiasm, along with other major religions, including many Christians, do not hold to this concept. When the disciples made reference to sin as a reason for this man's blindness from birth Jesus quickly corrected that idea as false. Sin had nothing to do with it whether he was or his parents were sinners.

What was the mission of Jesus as revealed in this sign or healing? It was to bring light into a world that had become dark in so many ways. To enable us to see and experience the salvation of God's Realm that is able to change and sustain all people who accept God's grace for living. (GRACE: God's Recreative Activity Causing Excellence) As Marcus Borg says in his latest book, "Speaking Christian" (HarperCollins e-books), Chapter 1 - "Salvation now refers to life after death; it is about going to heaven. But in the Bible, it is seldom about an afterlife; rather, it is about transformation this side of death." In chapter 3 - "Salvation is liberation from the Pharaoh within as well as the Pharaoh from without." It was a way of liberation from Rome's authority and the legalism of the Jewish religious leadership then and that is still available to everyone in the twenty-first century. In every age there are political, cultural and religious beliefs and practices that blind us to the freedom of God's abundant way of life for ouselves and in community with others.

As one can see from the closing remarks of Jesus at the end of this chapter, the whole purpose for healing this man is to open our eyes to see the real beauty of living in the Realm of God as intended from the beginning of creation. To envision the life that can be open to us when we are free from the distortions of our own making that bring bondage and repression upon us in our common life together as well as in our individual lives. To enable us to receive the gift of life that God has provided and to see and be open to the abundant life that Jesus came to show us in word and deed.

2. Reaction of others:

A. Neighbors and family (vs 8-12) did not see how and when the man was healed. Jesus continually referred to himself as "the son of man" and seldom did anything to deliberately bring attention to himself. His mission was to bring everyone's attention to God and the salvation that was available to all who would believe and follow him. His kindness to humanity was a demonstration of his connection to the essence of God and his intention to establish the Realm of God in the world. So, after the man explained how he received his sight and told them that he followed the instruction of the one called Jesus, they wanted to know where he was but the man could not tell them. They were aware that he was blind from birth so they were more than curious as to how it all happened. Even to this day there are many who are curious about Jesus but find it difficult to meet and know him as the "son of man" and the God of love about which he spoke.

B. Political and Religious Authority (vs 13-34) had continuing problems with Jesus but, in this story, is was mainly the Pharasees who are mentioned. Even today those in authority have similar problems when their authority is questioned or criticized.

a) (vs 13-23) They struggled with getting to the truth. The man and his parents were grilled with questions because they found it hard to believe. Authority was easily insulted, even as it often is today, and these leaders seemed to feel that no one was telling them the truth. The writer even tells us that his parents were reluctant to say much of anything because they were afraid of their authority. These leaders had already made it clear that their judgement about Jesus was not good and they did not want to say anything that might cause them to be expelled from the Temple. Fortunately for them their son was old enough to speak for himself and that seems to have gotten them off the hook. Perhaps we should not be too quick to criticize the Pharasees because, even today, many religious leaders are hardened in their beliefs. The old saying, "don't confuse me with the facts, my mind is already made up", is still alive and well today.

b) (vs 24-29) The Pharasees turn again to challenge the man's testimony and try to get him to change his story. They begin to argue with him and even became abusive toward him according to the author of this Gospel. In order to keep their authority under Roman rule they had to make sure that their people were kept in control and cause no political trouble. Jesus was becoming a constant challenge to all authority where he lived and taught because he saw their power as uncaring and abusive, especially to those who were vulnerable. Jesus was considered an insurgent and, from their point of view, not a godly person in the tradition of Moses. With the tension of their need to keep control they were extremely strict with their teaching to maintain respect for themselves and the Temple. This is the style of leadership, even today, when religious leaders feel threatened. They become firm in instisting that they hold the truth and are the true representatives of God and proclaim that any variance from their interpretation is corrupt and wrong. As we all know, this attitude and practice has caused many wars in both politics and religion.

c) (vs 30-34) This man, who had received his sight, replied just as firmly that he could see clearly that Jesus had to be a man of God. These religious leaders were taken back by his boldness and clarity of reasoning that sinners could not do such things. As a result they "turned him out" and reminded him, using the old adage, that he was born blind because he was born a sinner. This reminds me of another old saying, "the cheapest way to build yourself up is to run someone else down". A popular habit of those in power who try hard to keep it.

C. (vs. 35-38) Now the man who was healed was found again by Jesus and asked him if he had faith in the son of man? He asked Jesus to tell him who this man is so that he can put his faith in him. Jesus simply reminds him that he has seen him and, in fact, is the one now speaking to you. He then recognized Jesus and fell on his knees before him. Remember the man was blind when he was told to go and wash the paste off his eyes in the pool at Siloam. He had not yet seen Jesus with his own eyes and obviously did not know where he was when the Pharasees asked where Jesus was. I am sure that the man was ecstatic when he could see for the first time in his life but had little time to appreciate it before the Pharasees heard about it and confronted him. The Pharasees were more concerned about the Sabbath and keeping the law with little or no concern for his joy and his former condition of blindness.

3. Further Comments on this chapter:

This story surely tells us the truth about ourselves and about religion in general. The writer of this Gospel wanted to make sure that we get the point of our own blindness, especially our spiritual blindness when we are so sure that we see it all so clearly. Religion seems to be like a cataract, an eye disease that involves the clouding or opacification of the natural lens of the eye. It is a slow progressive clouding that eventually prevents us from seeing clearly. When our religious beliefs become more profuse they tend to overtake the light of God's presence in the very core of our being that connects us to God. Remember that our sight is a function of the mind where the real images are formed and recognized. Our eyes are simply the camera lenses that allow the images to access this marvelous capacity of sight. It is not uncommon to have eye problems but, when they are noticed, they can be corrected and cataracts can be removed. Too many religious people are like the Pharasees, they can only see what they choose to see and even Jesus could not clear their vision to get the clear picture of God's Realm.

One of the larger problems with spiritual vision and insight is doctrine, a belief (or system of beliefs) accepted as authoritative by some group or school.

Etymology < Middle English < Old French < Latin doctrina (“teaching, instruction, learning, knowledge”) < doctor (“a teacher”) < docere (“to teach”); see doctor.

Noun - doctrine (plural doctrines) A belief or tenet, especially about philosophical or theological matters. The body of teachings of a religion, or a religious leader, organization, group or text.

o The incarnation is a basic doctrine of classical Christianity.

o The four noble truths summarise the main doctrines of Buddhism.

I have often heard people say that doctrines are "man made" and this is basically true. Doctrines are gleaned from various texts in scripture but they are nowhere actually stated as such. Many would say that doctrines are ideas that are read into scripture rather than ideas that are clearly pronounced in scripture. We started out this story about the man born blind with a popular notion that formed the question asked by Jesus' disciples, "Rabbi, why was this man born blind? Who sinned, this man or his parents?" Jesus made it clear that his blindness had nothing to do with sin in his life or his parents. As we noted, this notion became the doctrine of "original sin" that gradually crept into the church's understanding and became a doctrine. It is unique to the Christian church even though all churches do not teach or believe it. As noted in the above definition of doctrine, we have two samples of a doctrine from Christianity (The Incarnation) and Buddhism (The Four Noble Truths).

Probably the most confusing doctrine of the Christian church is the doctrine of the Trinity. In an earlier edition of "The Scofield Reference Bible" published by NY Oxford University Press with several copyrights before 1945, it contained a verse in I John 5:7, "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." It was, however, clearly marked with a marginal notation lettered "o" which says, "It is generally agreed that vs. 7 has no real authority, and has been inserted". It was not long after this edition that this verse was left out entirely from the letter of I John in further Scofield editions. This verse was acknowledged to be insterted because the doctrine of the Trinity, while implied in many scriptural references to Father, Son, and Spirit, there is no statement in scripture that these three are "three persons in one substance" as the doctrine proclaims. The main confusion today is that the definition of "person" and "substance" has changed dramatically from the understanding of when this doctrine was formulated.

Like the Pharasees, who in this story were placing the Law and the Sabbath above the wonder and joy of this man receiving his sight, likewise many religious people place doctrinal "truth" above God's love for all people, in all times, in all circumstances, and in all places. God so loved the world and all creation is the theme of the Realm of God with no restrictions or exclusions!

Jesus was authentic, bona fide, and reliable. Jesus authentically represented God by showing an intense love for the creation and for all people, especially those in need. He was bona fide in the way he dealt with all authority and power that was not practicing compassion and respect, extending grace and kindness as servants of God. Jesus was reliable in what he said and did, refering to himself as the "son of man" who was not here to be served but to serve. We are given a lot to think about and learn about blindness and vision from this particular sign about Jesus and the man who was blind from birth so that we may clearly see God and the world he envisioned for everyone.

Jesus - Feeds 5000+ and Walks On Water

2011-06-14T10:29:00.000-07:00

Jesus - Feeds 5000 / Walks On Water

In the vocabulary of many, these are the 4th & 5th miracles of Jesus recorded in the Gospel of John. In other translations, and according to biblical scholars like Raymond E. Brown, they are called signs. A lot of people think of the particular verses that record the signs and do not always connect them, especially in the Gospel of John, with the whole of the content that place these signs in the life of Jesus.

As we noted in the first three signs, they were used to situate Jesus in a context with people to whom he was ministering and to enable us to fully sense the interaction of what they heard and saw in concert with the words and actions of Jesus. These two signs appear in Chapter 6 of this Gospel and, as you will see, focus our attention on the life of Jesus as it relates to the celebration of Passover. Many people are not aware that Jesus was a faithful Jew and even many Christians forget that he was a Rabbi. As a devout Jew and Rabbi who kept the holy feasts of remembrance in Jerusalem, even as a child, Jesus was thoroughly familiar with the Law and the Prophets. The primary focus of the Gospel of John is to introduce us to Jesus so that we too can believe and experience the life he brought to us from God. These signs then are no more important than the whole of the context in which they occur. To make them more than they are is to distort the full impact of the ministry of Jesus to them and to us today.

In his well known and respected commentary on the Gospel of John, Raymond Brown gives us an outline of the progression of events in Chapter Six to present Jesus and his connection to the celebration of Passover. I will use this to facilitate my comments in sharing my story of how I see Jesus, and his relationship to us, in this twenty-first Century.

Chapter 6 - Jesus at Passover (Jesus gives bread replacing the manna of the Exodus)

· vs 1-15 - The multiplication of the loaves

· vs 16-21 - Walking on the Sea of Galilee

· vs 22-24 - Transistion to the Bread of Life Discourse - crowd comes to Jesus

· vs 25-71 - Discourse on the Bread of Life, explaining the multiplication

o vs 25-34 - Preface - Request for bread/manna

o vs 35-50 - The Bread of Life is primarily Jesus' revelation; secondary eucharistic undertones

§ vs 51-58 - Duplicate of the Discourse - The Bread of Life is Eucharist

§ vs 59 - Geographical note on the setting of the Discourse

o vs 60-71 - Epilogue - Reaction to the Discourse

I hope you will go to your favorite translation of the Bible and read the whole of Chapter 6: 1-71 before you continue. This whole chapter is about what John wishes us to know about Jesus and how this author saw him in realationship to this important celebration of Passover that continues today. The outline above may help you organize your thoughts and impressions that we will use to share this together.

As we begin the chapter you will notice that this 'sign' of feeding the multitudes came about out of a need for Jesus to show hospitality to the many people who were following him. They clearly appreciated and were impressed by what Jesus was doing among them and they longed for more. In addition, as we are told in verse 4, it was also near the great Jewish Festival of Passover wherein God helped the children of Israel escape slavery by delivering ten plagues to Egypt. The tenth and the worst of the plagues was the slaughter of the first-born of the Egyptian families. The Israelites were instructed to mark their doorposts with blood from the lamb they were to eat quickly before they left. It is said that they left in such a hurry that there was no time for the bread dough to rise. In future commemorations unleavened bread, Matzo, was used as a symbol of the holiday. Then, in verse five, we see Jesus looking around at the great crowd gathering which gave him the idea to ask Philip where they could obtain enough bread for the people. Discussing the difficulty of doing that, the disciples also notice that there was a boy there with five barley loaves and two fish. Jesus then takes over and, using these simple gifts of the lad's lunch, he gives thanks and distributed the boy's lunch to feed well over five thousand people who were present. In addition, when all finshed eating, the disciples collected twelve baskets of food left over so that none would be wasted. Jesus, even in this chapter, is seen as hospitable and ecological.

Let me stop here for a moment and say a few things about this sign that the people saw and consumed. It was inexplicable then and, to many today, it makes no sense. I do not wish to explain anything but to point out what happened in the process.

· There was a large crowd gathering as they were following Jesus and his disciples

· Jesus, who loved to teach, saw this as a great moment to give a visual teaching about the Passover

· Jesus, who perhaps was getting hungy, desired to show his caring hospitality and concern for the people's needs as well

· Since there were no supermarkets or catering services nearby, something had to be done

· Often, things at hand are a great asset for possibilities

· Giving thanks, gratitude, is the resource - a source of aid or support that may be drawn upon when needed

· Never wasting any blessings or gifts that come from God is prudent

Have you not seen God present in your circumstance in life today? I have and I have heard the witness of countless others who have happenings that are also unbelievable or hard to explain. I am not trying to diminish what happened here in the feeding of more than five thousand people, but I have experienced and know the drama of God's presence in my lifetime along with others. The 'signs' of God's love and grace are all around us so I have no problem with this amazing gift from God in the time of Jesus. Here are some thoughts about that from my experience and others.

· There have been times of extreme circumstances, good and bad, that loomed large

· Looking back on these was the experience of great lessons of God's grace

· They encourage and enable many of us to engage in hospitality and caring for others

· Resources for such circumstances are often, even in these progressive times, not available

· Being open to new dreams and ideas can, and often do, bring amazing opportunities and solutions

· Frugality often brings greater resources for even more unexpected gifts

Example: I was sent to Trinity Parish in Bayonne in 1974 to close a parish because the church burned and only a few members were left. The Diocese and the people had no resources at hand to rebuild. Result: Miraculously, thirty four years later, when I had to retire as the rector because of my age, the parish was totally rebuilt with a mission in the community called Windmill Alliance Inc. This ministry continues to serve disabled and autistic adults along with others in need with over 30 full time staff and a budget of almost two million dollars. Many people expressed, thoughout the years, that it could not happen and no one can really explain how it still continues.

Our story in chapter six continues, in verse fourteen, with total amazement of the people who watch and experience this 'sign' presented by Jesus. The people, we are told, started to rally around Jesus, whom they called a prophet, to "seize him to proclaim him king". With this Jesus withdrew to the hills by himself.

From here, the second 'sign' recorded in this chapter began to develop. It is placed in between two places where people gathered in two towns along the banks of the Sea of Galilee, from Tiberias to Capernaum, about seven miles apart near the shore. Jesus had withdrawn himself from the crowd to avoid seizure and the disciples went down towards evening to the sea to set off by boat. In this transition it was dark and the disciples were about three or four miles along toward Capernaum. In the midst of the wind and rough sea they saw Jesus walking on the sea and approaching the boat and we are told that they were terrified. Jesus says, "It is I, do not be afraid". Then, as this story continues, it appears to me that another additional miracle is noted because, "as they were ready to take him on board, and immediately the boat reached the land they were making for". Since the boat was only half the distance between their destination, does this mean that the boat immediately reached the shore about another three or four miles away? Is this transitional scene simply an interesting part in how Jesus and the disciples moved to another location?

I will not dwell on verses 16 through 21 and discuss them further except to point out that scholars site a variety of differences from other versions of this scene that also appears in the synoptic Gospels of Mark and Matthew. The stories are similar but not the same. Because of the dating order of these three Gospels, Mark being first, then Matthew, and finally John, their use of this story may have varied. While Raymond Brown says on page 254 in his commentary, "We take for granted that the evangelist does intend to portray a miracle" he also sites, page 253, that Chrysostom (In Jo. XLIII 1; PG 59:259) "thought the Synoptics and John were describing different events!" "The element of the wonderful is more prominent in the Synoptic account, especially in Matthew". It seems that John is primarily using this story, taken from the Synoptics, mainly as a transitional explanation to move Jesus, the disciples, and the crowd to Capernaum.

In verse 22, the story now continues by telling us about the next morning and how the crowd moved to follow Jesus to Capernaum. They saw only one boat there and knew that Jesus did not leave by boat with his disciples. With other boats coming to shore at Tiberias the crowd embarked in these boats to search for Jesus and the disciples at Capernaum. When they arrive at the other side and see Jesus they asked him when he got there, making no reference to their awareness of anything unique or unusual, Jesus says nothing about boats or crossing. Jesus replied, "In very truth I tell you, it is not because you saw signs that you came looking for me, but because you ate the bread and your hunger was satisfied. You would work, not for this perishable food, but for the food that lasts, the food of eternal life." Then Jesus begins to address the Passover and to explain more about himself as the Son of Man who has come to do the work of God and how and why they must believe in him.

The Passover - What's the Story?

A Summary from the Hebrew Scriptures:

Together with Shavuot ("Pentecost") and Sukkot ("Tabernacles"), Passover is one of the three pilgrimage festivals (Shalosh Regalim) during which the entire Jewish populace historically made a pilgrimage to the Temple in Jerusalem. Samaritans still make this pilgrimage to Mount Gerizim, but only men participate in public worship.

In the narrative of the Exodus, the Bible tells that God helped the Children of Israel escape slavery in Egypt by inflicting ten plagues upon the Egyptians before Pharaoh would release his Israelite slaves; the tenth and worst of the plagues was the slaughter of the first-born. The Israelites were instructed to mark the doorposts of their homes with the blood of a spring lamb and, upon seeing this, the spirit of the Lord passed over these homes, an easy way to remember the holiday. There is some debate over where the term is actually derived from. When Pharaoh freed the Israelites, it is said that they left in such a hurry that they could not wait for bread dough to rise (leaven). In commemoration, for the duration of Passover no leavened bread is eaten, for which reason it is called "The Festival of the Unleavened Bread". Matzo (flat unleavened bread) is a symbol of the holiday.

http://en.wikipedia.org/wiki/Passover

As our text continues in Chapter 6:

From verse 22 to the end of this chapter, Jesus tries to explain what the Passover means and how it fits into his introduction about the Realm of God that is now present in this world. In verse 27 Jesus tells the crowd that followed him to Capernaum, "You should work, not for this perishable food, but for the food that lasts, the food of eternal life". The feeding of the 5000 was a vision of the life that is really basic to the more important nourishment of "eternal life". He wanted them to know that there was much more to God's gift of life and living than the outward and visible that is obvious and of great concern for people everywhere. To only know this temporal portion of life is to be like the Hebrews who were enslaved in Egypt and felt that pain of entrapment. Like so many today, they wanted and expected more, so they asked, "What sign can you give us, so that we many see it and believe you? What is the work you are doing?" They realized Jesus was trying to tell them more when he used the example of their ancestors who were given manna to eat in the desert. Jesus reminds them that this bread was not given by Moses but by God himself, bread, as it were, from heaven. When they wanted this kind of bread too we are told, Jesus said to them, "I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. But you, as I said, have seen and yet you do not believe."

In the Gospel of John we see this statement over and over, "I AM". This is a phrase that must be undstood if the reality presented in this Gospel is to become real in our everyday experience. At the opening on our website about the Gospel of John, I wrote a paper to explain this very important language because it is central to the life of Jesus and who he was, and, it is also his message to his disciples and those of us who would become his disciples even today. I invite you, before we go on, to take a look at this by going here: http://janddhealth.com/GJIAm-YouAre.pdf

As we move to the theme for the rest of chapter six about the Passover, the first two paragraphs of the paper sited above defines the basic literary style of the Gospel of John. The teaching style of Jesus is emulated by the author of this Gospel to enhance the authenticity of the rabbinical role of Jesus. Jesus often used parables and allegory, "an expressive style that uses fictional characters and events to describe some subject by suggestive resemblances", as a teaching method. Very few people in this day were able to read or write so the use of 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", helped to clearify subjects that were not easy to comprehend.

The Passover is the story of "Freedom" and the real values and aspects of living that bring us this gift of freedom envisioned in the Realm of God. This concept was something that could be heard and seen in the words and life of Jesus. Freedom, according to the dictionary is, "the condition of being free - immunity from an obligation or duty". Freedom from a lifestyle that is an enslavement or captivity! When anyone is enslaved or held captive to anything other than who they are or were meant to be is not a condition acceptable in the Realm of God. God not only created life but it is by God's Presence or Spirit, "in whom we live and move and have our being", that life in all its abundance is made available to us.

Giving consideration to the rest of Chapter six, verses 30-71, is not made easy according to many of the scholars who give us pages and pages of explanation and comment. Since I do not claim to be one of those scholars, let me share very simply what I sense is a summary of what the author of John was saying about Jesus and the Passover. There are two verses in this section that stand out for me in order to share my thoughts,

(vs. 56) "Whoever eats my flesh and drinks my blood dwells in me and I in him."

(vs. 63) "It is the spirit that gives life; the flesh can achieve nothing; the words I have spoken to you are both spirit and life."

While the Passover may have been an occasion in history, it has become much more in an on-going experience for all time. This experience of the power of God in the lives of people is celebrated every year in the Feast of Passover. It begins with a special meal and continues thoughout the year in a way of living, especially among Jews. Many Jews who do not practice their religious faith regularly participate in this celebration with their families.

After the resurrection of Jesus the essence of this meal became the Eucharist for Christians. The first day of each week, Sunday, the day when Jesus was said to have been resurrected, became the primary day for celebration of the Eucharistic meal each week. The words in the Gospel of John and other Christian writings were remembered and acted out in the simple gifts of bread and wine. It is a spiritual meal that brings new life and meaning into the ordinary lives of Christians by connecting them to God who makes possible both spirit and life.

What is a meal? It is a time for the consumption of food for nourishment to stay alive! It can and should however be more than a physical experience. It can also be a time to experience the spirit of being who we are among family and friends and give us spirit and life for living. It becomes more than the consumption of the outward and visible food that provides the energy for a good life. It is a time of inward and spiritual blessing of being together with others. What would we really be if it were not for the people who nourish and support us every day? The actuality of interdependence in body, mind, and spirit is all a part of the essence of what makes a life of freedom and abundance.

These were hard words, we are told, for the majority of the people gathered around Jesus in this chapter. These words were taken so literally, spoken by the man they knew and saw among them, that most were unable to understand the metaphor of God's eternal provision and care they just witnessed. Even though many felt they were part of a miracle in the feeding of so a large crowd, it was difficult for most to catch the spiritual side of what had happened. John tells us, that the majority of those present, were turning away because they could not understand why Jesus asked them to eat his flesh and drink his blood. We are even told, at the end of this chapter, that the disciples were having a hard time with these words of Jesus as well. When Jesus asks his disciples if they were about to leave as well, "Simon Peter answered him, 'Lord, to whom shall we go? Your words are words of eternal life." Only they seemed to be able to understand the "inward and invisible grace" of the "outward and visible signs" that were being shared.

Even today these words seem to cause more argument and confusion instead of leading us to the essential interdependence with God and others to "consume" and be "consumed" by God. Life, in parable or metaphor, is a holy "meal". To not understand and participate in this holy process we will, more probably than not, be "consumed" by words and deeds that will enslave and hold us in captivity. If we continue to argue and try to explain or understand this mystery of life in a literal way we are doomed. Because it is almost impossible to grasp the full meaning of life, the totality of life, the interdependence of the outward and visible with the inward and invisible, we need to accept the parableness and metephoricalness of life in all its fullness. The power of faith does not exist in codes and laws but in a meal or communion with God and one another.