Archive for the ‘John’s Gospel’ Category

« Older Entries
Newer Entries »

One more time

May 4, 2019

Easter 3 – 2019

John 21:1-19 (some thoughts)

Marian Free

In the name of God who reveals godself to us when we least expect it and when we most need it. Amen.

A trip to Israel is amazing. It is a beautiful country steeped in history. There you will come across a Canaanite altar that goes back 3,000 years before Jesus and a horned altar that makes sense of the horned altars of the Old Testament. You will encounter archeological sites that go back at least 1000 years before Jesus’ time and which have been built on over the centuries by different nations and cultures up until the present. The site of Capernaum with its ruins of homes that date from the time of Jesus helps us to put the gospel story into context and the Sea of Galilee is so vast that one can understand why the disciples might have been afraid when tempests arose.

That said, there is much that, for me at least, is a source of irritation or disappointment. I found it impossible to imagine the Israel of Jesus’ day in the towns and tourist sites that capitalize on their place in the gospel story and compete with each other for the tourist dollar. Christian denominations that vied with each other for attention were, for me, a source of deep shame and embarrassment. If visitors to the nation had been less keen to immerse themselves in the story they might ask themselves why both the Anglicans and the Catholics need such large churches in Bethlehem, why they have divided Capernaum into two parts, and why the Church of the Holy Sepulchre is divided between a number of Christian traditions.

On a lighter note, seeing a place at first hand had the tendency to burst the bubble of my imagination. Sites that loomed large in the gospel story did not have quite the same impact in reality. The Mount of the Transfiguration turned out to be a geological feature that I would have would called a hill; and the cliff that Jesus was ‘pushed’ to in Luke’s gospel was so far from Nazareth that it was hard to believe that even a huge crowd would have persisted in pushing Jesus over such a large distance.

What really surprised me and shattered my image of the story, were the fish. At the kibbutz by the Sea of Galilee we were served ‘St Peter’s fish’, which I took to be the fish of the miraculous haul recorded in both Luke and John. These fish (at least those cooked for lunch) were small – about fifteen cm long with very little flesh. It was hard to imagine even 153 of these fish being sufficient to make a net impossible to haul in as today’s gospel suggests and hard to imagine how many would be required to stretch to the nets to breaking point (Luke 5:6). But, as my grandmother used to say: “Why spoil the story for the sake of a little exaggeration?”

Why indeed? Whether here in John (after the resurrection) or in Luke (in connection with the calling of the disciples) the story is not so much about the fish as it is about recognition. In Luke’s telling of the story, the disciples have been fishing all night without success. When Jesus comes down to the shore they have left their boats and are cleaning their nets. Seeing the empty boat, Jesus asks Simon to put out from the shore so that he can more easily teach the crowds who have been pressing in on him. It is only when he has finished teaching that he tells the fishermen to try one more time which they do. This time the nets are so full they threaten to sink the boats. At this point Peter falls to his knees before Jesus and says: “Go away from me, Lord, for I am a sinful man.”

As a result of the miraculous catch, Simon recognizes Jesus as Lord and, in the presence of Jesus’ goodness, becomes only too aware of his own sinfulness. The story of the fish is not just a miracle but it is an entry point to the story of Simon’s identification of Jesus’ true nature.

John places the account of the miraculous haul at the very end of his gospel, but here too recognition is the central point. A group of despondent disciples tire of sitting around and decide to go fishing. All night they fish with no success. In the morning a ‘stranger’ on the beach urges them to put down their nets one more time. This time there are so many fish that they cannot haul in the net. Then John identifies the stranger as the risen Jesus and Peter, (despite the fact that he had denied and abandoned Jesus), is sufficiently excited to see Jesus and sufficiently confident that Jesus will not reject him that he leaps out of the boat in order to be the first to reach him.

Whether it is recognition of the divinity of the earthly Jesus or the reality of the risen Jesus, it is success after a night of struggle, a surprise catch after fruitless effort, that opens the disciples’ eyes to the divine presence that has urged them to give it one more try.

When we are tempted to give up, when the night is too long or the task seemingly impossible, we can remember the catch of fish, believe in the risen Christ, give it one more try, and discover that Jesus was there all the time.

Tags:, , , ,
Posted in Easter, John's Gospel, Luke's gospel, miraculous haul of fish | Comments Off on One more time

Peace, peace, peace

April 27, 2019

Easter 2 – 2019

John 20:19-31

Marian Free

In the name of the Prince of Peace, who bestows on us that peace that the world cannot give. Amen.

Yesterday I was listening to Saturday Extra on the ABC. Even though it was off topic, Geraldine Doogue could not help sharing something that she felt was the most extraordinary piece of news. Apparently, South Korea has built new hiking tracks which take walkers up the hills and to the edge of the de-militarized zone. These tracks are to be called ‘Peace tracks’. That said, hikers will need to be accompanied by several armed soldiers and they themselves will be equipped with bullet proof vests and army issue helmets! For most, if not all of us, the equipment would be suggestive of anything but peace.

Last year we marked then100th Anniversary of the signing of the Treaty of Versailles which exacted such a toll on Germany that is could be said that the cost of peace was the Second World War. The 2nd of September, 1945 is the date on which WWII officially ended, but that date does not accurately reflect the end of various conflicts that continued throughout Europe for decades as a result of the hostilities. ISIS has been defeated in Syria – in the sense that it no longer has control over any territory but the recent acts of terror in Sri Lanka are clear evidence that ISIS is far from being a spent force.

All this begs the question: What is peace? Is it the defeat of the known enemy? Is it the reclamation of lost territory? Is it the complete cessation of hostilities or simply the end of hostilities between the major players? Does peace require the humiliation of the vanquished or the payment of reparation? In most cases peace does not mean the settling of differences, nor does it mean reconciliation. At best, the end of war signals resentment and distrust – I remember returned soldiers who absolutely refused to buy anything Japanese such was the depth of feeling of those who had suffered at their hands. On the other hand, within decades, if not years, the past is forgotten as economic interests forge new relationships with those who once were the enemy.

Peace on the world stage is a very different beast from the inner peace that faith offers. We speak of “being at peace with ourselves and with the world”. By which we mean being content with who and what we are and with the situation in which we find ourselves.

Three times in today’s gospel Jesus says to the disciples and to Thomas: “Peace be with you.” Frank L. Crouch suggests that each time Jesus uses the words they have a slightly different meaning. My interpretation is different from his, but it is helpful to speculate on what Jesus might mean by repeating the phrase.

It is hard to imagine the scene. The disciples fled in fear when Jesus was arrested and now, even though they have heard reports that Jesus has risen, they are in hiding for fear that they will be arrested and killed as known associates of Jesus. They are still in Jerusalem and have locked the doors to give them some sense of security. I imagine them huddled together, going over the events of the last three years and in particular the events of the last week. What did it all mean? What should they do next? How could they safely leave Jerusalem? Who could they trust?

Suddenly, despite the locked doors, Jesus appears in their midst. Instead of recriminations he offers them peace. “Peace be with you.” There is no need to berate yourselves for what you did and did not do. The past is the past. There is no need to be anxious or afraid, I am with you. In the midst of their confusion and fear, Jesus offers peace. Now that they know that Jesus is not holding their cowardice against them, the disciples do not need to dwell on the past. Now that they are confident that Jesus is alive, they can have confidence that, whatever the future holds, God will bring them safely through. In other words, they can be at peace with themselves and at peace with the world.

A second time Jesus says: “Peace be with you.” This time the peace that Jesus offers is less comforting and more challenging. Having reassured the disciples that they still have their place among his followers, Jesus tells them that he is commissioning them to carry on his work. The disciples’ relationship with Jesus has been restored, but the story does not end there. The peace that Jesus offers now provides reassurance. Jesus’ confidence in them extends to his confidence that he can send them to continue his mission. “As the Father has sent me, so I send you.” Jesus cannot promise the disciples that the road ahead will be smooth, but he gives them peace – the knowledge that they can and will manage whatever difficulties confront them.

Finally, Jesus says: “Peace be with you” when he appears to the disciples a second time – for the benefit of Thomas. Peace is offered not just to Thomas but to all the disciples. Perhaps this time Jesus is addressing tension within the group – after all Thomas was not able to believe that the others had seen Jesus. Perhaps this third time, Jesus is gently chiding the disciples and reminding them of the prayer that he had uttered in their presence before he died: “that they may all one. As you Father, are in me and I am in you, may they also be in us that the world may believe” (17:21).

Restoration, challenge, command – the peace that Jesus offers is all these things. When we feel that we have let Jesus down, he will come to us and let us know that all is right. When we are unsure what to do next, Jesus will nudge us in the right direction. When our relationships with each other are stretched Jesus will remind us of the command to love one another.

Jesus offers the peace that the world cannot give – a peace that quietens our nerves and reminds us that God does not abandon us though we might abandon God and a peace that gives us courage to step out in faith in response to God’s call. In return Jesus asks us to be at peace with one another so that the world seeing our unity with one another, may see in us the unity between Jesus and God and so come to believe.

Tags:, , , ,
Posted in Easter, John's Gospel | Comments Off on Peace, peace, peace

Giving our all and receiving so much more

April 6, 2019

Lent 5 – 2019

John 12:1-8

Marian Free

In the name of God who longs that we give God all that we are and all that we have. Amen.

You may or may not have realized that there are a number of different accounts of Jesus’ being anointed by a woman. Mark’s account (Mk 14:3f) (which is followed quite closely by that of Matthew) tells us that Jesus, having arrived in Jerusalem for the Passover, is spending the evening in Bethany. He is sitting at table at the home of Simon the leper. While he is there a woman comes in from the street and pours a jar of costly ointment over Jesus’ head. Some of the disciples are angry and scold the woman. They ask why the ointment was wasted when it could have been sold and the money given to the poor. Jesus responds that they always have the poor with them and comments that the woman has anointed his body for its burial.

Matthew makes a only couple of small changes – in his account all the disciples are angry, but they do not scold the woman.

Luke uses similar elements to tell the story in a very different way (Lk 7:36f). Whereas Mark, followed by Matthew and John puts the account at the end of Jesus’ ministry. Luke places it much earlier in his narrative. In his version, Simon the leper becomes Simon the Pharisee and the woman is identified as a sinner. In Luke’s re-telling, the Pharisee has invited Jesus to eat with him. As they eat, a woman comes in off the street. She bathes Jesus’ feet with her tears and wipes them with her hair. Then she anoints and kisses Jesus’ feet. According to Luke the disciples have no part to play in the narrative. It is Simon the Pharisee who reacts negatively to the woman’s actions. Simon is not offended by the waste of money, but by the fact that Jesus (who must surely know that the woman is a sinner) is allowing her to touch him.

Despite his obvious concern for the poor elsewhere, Luke does not quote Jesus saying about the poor. Instead, Luke uses the account to teach about forgiveness.

The story of the woman who anoints Jesus is (unusually) found in all four gospels. In John’s gospel the setting (like that of Mark and Matthew) is in Bethany – immediately before the Passover. John however, places the account in the home of Jesus’ close friends – the siblings Mary, Martha and Lazarus. It is Mary, not a stranger off the street, who takes the costly ointment and uses it to anoint Jesus’ feet. As with the sinful woman of Luke’s gospel, Mary wipes Jesus’ feet with her hair. In John, it is only Judas who thinks that the ointment should have been sold and the money given to the poor.

If we leave aside Luke’s account, it is interesting to note that it is the extravagance of the anointing that causes offense in Mark. Apparently, the disciples are not worried that the woman is behaving in a way that, even in the twenty first century would cause onlookers to squirm – only that the ointment could be sold and given to the poor. We have no way of knowing if this reflects their attitude to possessions in general, a genuine concern for the poor or whether they resent the fact that the woman/Mary can afford such a gift or if they are anxious that her extravagance shows up their frugality or meanness.

John’s telling of the story, though brief, is redolent with meaning. It lies between the raising of Lazarus and Jesus’ own death. The fragrance of the ointment contrasts with the stench of Lazarus’ body and Mary’s action prefigures Jesus’ foot washing at the last supper.

What has challenged interpreters throughout the centuries is not the differences between the accounts or the symbolism of John’s version but rather the meaning of Jesus’ words: “You always have the poor with you, but you do not always have me.”

Does this mean, as many have suggested, that we have no responsibility for those who, for whatever reason are less fortunate than ourselves? Or does it mean that Jesus is telling us that we should not use the poor as a means to an end – to draw attention to ourselves or to demonstrate our generosity? Or does it, as Janet Hunt reflects , ask us to consider where our priorities lie? In other words, are we, like Mary, able to focus not only our resources but our time and our energy entirely on Jesus or are we constantly distracted by other “important” or “worthy” tasks – by the poor whoever they may be.In other words, do we convince ourselves that our inattention to prayer, our failure to set aside time to be with God is justified because what we are doing instead – visiting the sick, minding our grandchildren, cleaning the church – is another way of showing our commitment to our faith.

“You always have the poor with you.” There is always time to be of use to our family and friends, to provide solace, company and assistance to others. Putting Jesus first does not rob them of our attention or our time, but rather it makes our care for them more focused and more meaningful. Making time for Jesus, giving ourselves to Jesus first and foremost ensures that we have the reserves to give ourselves more fully to those in need and it means that we are not using their needs as an excuse not to look after ourselves and after our relationship with God.

When Mary takes the ointment and anoints Jesus’ feet, she is thinking only of Jesus and is giving herself completely to him. It is not that other things, other people do not have a claim on her, but for this moment she is totally focused on him. Other demands, on her time and her resources, will still be there when she is done and she will see to them then.

The distractions in our lives – even those that seem praiseworthy or commendable – will not vanish if we put God first and, if we put God first, the praiseworthy and commendable will be even more so. Those whom we seek to serve will be better served by one who, having been restored in God’s presence can give themselves even more freely and even more generously.

Tags:, , ,
Posted in John's Gospel, Lent | Comments Off on Giving our all and receiving so much more

Love unearned

January 19, 2019

Epiphany 2 – 2019

John 2:1-11

Marian Free

In the name of God whose generosity is poured out freely and abundantly on the deserving and the undeserving. Amen.

Tony Campolo a psychologist, pastor, public speaker and author travelled a lot in the course of his work. Changes in time zones would mean that there were times when he was wide awake when the rest of the world was asleep. On one such occasion he was looking for somewhere to have breakfast at 3:30am. After wandering around he found a rather seedy diner and ordered a coffee and something to eat. While he was eating, the door opened and in came several noisy and provocative prostitutes who made Campolo feel very uncomfortable and out of place. When the women had sat down one announced to the others: “Tomorrow’s my birthday!” To which the response was something to the effect of: “ Bully for you. What do you expect us to do about it?” After a while the first woman responded: “I don’t expect anything but, you know, I have never had a birthday party.”

After they had left, Campolo asked the man behind the counter whether the women came there every night – particularly whether the one whose birthday it was came every night. “That’s Agnes,” the man responded. “Why do you want to know.” Campolo explained that he wanted to throw a party. The man was so impressed with the idea that he insisted that he, not Campolo, provide the cake and his wife offered to do the cooking for the party. Somehow word got around the streets and at 3:15am the next day the diner was crowded with prostitutes. When Agnes walked in everyone shouted: “Happy Birthday!” Agnes, whose life had never been celebrated, burst into tears .”

Compare that story with a true story from my own experience. “Sarah”, also a prostitute, came to faith at a Billy Graham crusade in 1994. The counselors at the crusade put Sarah in touch with her local church which is where I met her. Sarah was open both with the Rector and myself about her profession. She was also honest about the fact that she felt that she couldn’t give up the work until she had paid off a drug debt of $5,000. Interestingly, her conversion experience had enabled her to give up drinking, smoking and drug-taking, but $5,000 does not come from thin air. Such was Sarah’s integrity that she would not be baptized until she had given up the work.

One afternoon Sarah rang me in deep distress. Her psychologist – himself a Christian and a pastor – had accused Sarah of not being committed to Christ because she had not stopped working. I was completely floored. This beautiful, honest person whose personal background had been one of neglect and abuse, was being told that she hadn’t really turned her life around, that she was not sincere in her faith because she was still working. Her psychologist hadn’t offered to pay her drug debt or promised to protect her when the enforcers turned up for payment nor had he validated what she had already given up or affirmed her integrity in delaying baptism.

Sarah was in a state of utter despair and it took the best part of an hour for me to begin to undo the damage this man had done and for her to feel reassured that she was on the right path and that God had not rejected her.

Two Christian psychologists, who were also pastors, responded to the prostitutes in two completely different ways revealing two completely different understandings of the gospel. Campolo saw past Agnes’ profession and recognized her loneliness and alienation. He responded to her with generosity and love. The second man could not see beyond Sarah’s profession and so responded with meanness and condemnation.

These two men represent the different attitudes and responses of the church to those who do not fit the mould of a ‘good’ Christian. Both may feel that they have the love of God in their hearts but one doles out that love sparingly and only to people whom he considers deserving of that love. He believes that compassion and forgiveness must be earned and that a person must achieve a particular standard in order to be acceptable to God. His view of God’s kingdom is that it only includes the worthy and that he is in a position to determine who is and who is not worthy to belong. The other, who is from what is perhaps a more conservative Christian tradition obviously reads the Bible in such a way as to understand that God’s love is expansive and inclusive, that it cannot be earned but is poured out in equal measure on the deserving and the undeserving alike. The first demanded that Sarah change in order to earn God’s love, the latter showed God’s love to Agnes without condition.

Over and over again, in his teaching and in his actions, Jesus demonstrates that God’s love is poured out on those who do nothing to deserve it and that God delights in showing that love. The lost sheep is not reprimanded, the lost son is not castigated. When the lost are found they are not made to do penance. God doesn’t wait until they have redeemed themselves, instead from the moment they are found there is a celebration, a party – not only on earth, but also in heaven.

When Jesus calls Matthew the tax collector, he doesn’t say, “Go and make reparation, then come follow me.” He doesn’t demand that Zacchaeus stop collecting taxes. He simply says: “Come down. I’m going to have dinner with you.” The thief on the cross was not asked to repent but assured of his place in paradise.

God’s love is not doled out sparingly or meanly in response to what we (and others) do or do not do. God’s love is lavishly bestowed on those who have not done, or cannot do, anything to deserve it including ourselves. God does not wait till we are good enough and God holds nothing back – there is more than enough bread for those who need to be fed and more than enough wine to ensure that the wedding party does not come to an abrupt end.

Like the bread on the mountainside or the wine at the wedding, God’s love is not measured and limited but vast and abundant. It is withheld from no one, ourselves included.

Tags:, , ,
Posted in Feeding of the five thousand, John's Gospel | Comments Off on Love unearned

Powerlessness is power

November 24, 2018

Christ the King – 2018

sJohn 18:33-37Marian Free

In the name of God who in Jesus demonstrates that true power and authority lie in service and not in domination. Amen. 

It is not difficult to observe that the balance of power in the world is shifting. The United States is increasingly looking inward, relinquishing at least to some extent its role as a mediator, peace-keeper and influencer on the world stage. At the same time China, through its belt-road, its aid programme in the Pacific and through the purchase of property and land beyond its borders is ensuring that its role in the world is being vastly enhanced. Elsewhere, ISIS which is suffering military defeat and the loss of territory has unleashed an ideology whose effects and violence extend far beyond its geographic reach and its direct control. For those who have grown up in a reasonably stable world, the current political situation is unsettling and disturbing. We have grown used to power being wielded by one nation and do not know what the world will look like if power is exercised by another government or nation.

Power according to Max Weber is the ability to exercise one’s will over others (Weber, 1922). Sociologists point out that, “power affects far more than personal relationships; it shapes larger dynamics like social groups, professional organizations, and governments. Similarly, a government’s power is not necessarily limited to control of its own citizens. A dominant nation, for instance, will often use its clout to influence or support other government or to seize control of other nation states[1].” Power is sought and secured by individuals, companies or nations who wish to demonstrate their “status”; to gain control over resources – physical, geographic or technological; to exercise control over people and the actions of people; to amass wealth or even to build their own self-esteem.

Power is usually gained by force and therefore must be maintained by force. Those who are disempowered by the actions of another person or another state rarely cede what is theirs willingly or graciously. In order to maintain their power over others the “victor” must use force and/or the threat of punishment to ensure submission and obedience.  

In the first century, the chosen method of suppression was crucifixion. Anyone who threatened or was seen to threaten the supremacy of Rome was publicly crucified in the belief that such an horrific death would deter others from challenging the conquerors.

Today’s gospel is all about power[2]– its exercise, illegitimacy and its ultimate futility. At his trial before Pilate, Jesus demonstrates most fully what he has been trying to impress upon the disciples – that power overothers is ephemeral and temporary and that it is based on a false premise – the assumption that the person exercising power is in some way superior to those enslaved to his or her rule. For Jesus true power, legitimate power, power that is lasting, is the opposite of the worldly view. Real power, Jesus preached – (and now demonstrates in his life) – lies in service. Enduring power comes not from lording it over others but from raising them up. Empowering others, giving them a sense of their own worth, draws from them loyalty and respect that cannot be bought and that certainly cannot be enforced. 

Only a person who is secure in themselves and who does not feel the need to prove anything to anyone, can put themselves last and others first, can face false accusations and not feel a need to defend themselves and can endure cruelty and abuse without losing anything of themselves. Such a person can, from their own position of strength (not power), draw out of others their strengths and their gifts and enable others to develop and grow and to reach their full potential. Those who are thereby affirmed and encouraged know themselves to be blessed and enriched. In turn they acknowledge the gift and the one who so generously bestowed it with a deep sense of gratitude, a desire to please and a loyalty that cannot be bought or enforced. 

Power that derives from service need not be enforced, because it is power that is not desired or sought or enforced but bestowed by those who understand how much they owe.

Pilate does not and cannot understand Jesus because Jesus does not conform to the world with which Pilate is familiar. Jesus does not play the games that Pilate plays – he has no need to compete, no desire to prove himself to others, no longing for recognition. In Pilate’s eyes Jesus is a conundrum. He is accused of claiming to be a king, yet he submits to the indignity of arrest and trial and makes no effort to defend himself. Pilate, who is constantly needing to assert himself and his authority is at a loss. In fact, Pilate is powerless. By refusing to be cowed and by refusing to contest the charges brought against him, Jesus deprives Pilate andhis accusers of their power over him.

Today we affirm that Jesus is king – but Jesus is a king like no other king – a king whose power comes from his empowering others, from putting himself last and others first and whose absolute trust in God ensures that he can remain true to himself in the worst of circumstances. 

Would that we all had such confidence in ourselves and such faith in God that we, like Jesus, would have no need to assert ourselves, that we would seek the well-being of others before our own and that we would have the faith to face the worst that life had to offer without complaint and without a struggle. Then, and only then, would there be balance in the world, accord between all peoples and a peace that endured.

[1]https://courses.lumenlearning.com/sociology/chapter/power-and-authority/

[2]As becomes clear in 19:10-11

Tags:, , , , , , ,
Posted in Christ the King, John's Gospel | Comments Off on Powerlessness is power

A cause for offense?

August 25, 2018

Pentecost 14 – 2018

John 6:58-69

(Notes while on leave).

Marian Free

In the name of God who is disconcerting, challenging and confronting. Amen.

Speaking to a journalist from The Huffington Post about his work ‘Piss Christ’ the artist Andres Serrano stated: “The only message is that I’m a Christian artist making a religious work of art based on my relationship with Christ and The Church. The crucifix is a symbol that has lost its true meaning; the horror of what occurred. It represents the crucifixion of a man who was tortured, humiliated and left to die on a cross for several hours. In that time, Christ not only bled to dead, he probably saw all his bodily functions and fluids come out of him. So if “Piss Christ” upsets people, maybe this is so because it is bringing the symbol closer to its original meaning. There was a time prior to the 17th century when the only important art, the only art that mattered, was religious art. After that, there were very few contemporary art pieces that were considered both art and religious, and “Piss Christ” is one of them.”

When the photograph ‘Piss Christ’ was displayed in Melbourne it was greeted with horror by members of conservative Christian groups who demanded that it be removed from the exhibit because it was disrespectful and offensive to the Christian faith. Even though Serrano is a Christian and even though the work was intended to make a powerful statement about the Christian faith, the protesters could not be appeased.

It is not the first time (and will not be the last) that theatre, literature or art has offended the sensibilities of good Christian folks. For example the musical Jesus Christ Superstar drew crowds of protesters when it was first performed in Brisbane for example.

Of course, the protesters believe that they are defending the Christian faith against attack, protecting it’s purity and it’s innocence. From their vantage point any story except their own is misleading and heretical and any presentation of Christ that dares to critique the domestication of the Gospel is seen as disrespectful and offensive. Those who are sensitive to the ‘offense’ believe that it is their task to defend the faith, to protect the image/the reputation of God.

From my vantage point there are two problems inherent in this way of thinking and behaving. The first is the presumption that God needs human beings to protect God’s reputation and the second is that this who are so offended seem to have forgotten how offensive and scandalous Jesus was. The Greek word ‘σκανδάλων’ (to scandalize, to cause offense) is used of Jesus on more than one occasion. Far from trying to maintain or conform to the status, Jesus appears to be constantly causing offense to the good religious people of the time. Jesus offends the Pharisees by breaking the Sabbath, eating with tax-collectors and, most seriously, by claiming to be one with God. His behavior is so scandalous that those who associate with him are threatened with expulsion from the synagogue and those who are so offended plot to kill him.

Scandal is at the heart of today’s gospel. Crowds, including the Pharisees and disciples, have been captivated by the miracle of the loaves and the fishes. They have been happy to have been caught up in the enthusiasm of the crowds that follow Jesus. However, as Jesus expounds on the meaning of the bread, as he reinterprets traditional views and challenges the crowds to have faith, their enthusiasm wanes. Following Jesus, they realise, will take effort on their part. It will require a depth of understanding and a willingness to change and grow. Many are not ready for this kind of commitment. They are not willing to challenge their cherished belief systems or to expose them to the scrutiny of a new teaching, a new day. Even the disciples complain that the teaching is difficult and many of them abandon Jesus.

The photograph ‘Piss Christ’ challenges all of us to consider how we have domesticated Jesus, to recognize the ways in which we have removed the scandal and the offense of the cross.

We follow a crucified Christ, a man who was condemned to death and executed as a common criminal, who scandalized the religious authorities and even his own followers, who was anything but a comfortable conformist.

The question we should be asking is not whether something offends us, but – whether by our godliness, our lifestyle, our passion for justice, our concern for the marginalized our tolerance and compassion – we are a source of offense to those around us.

Tags:, ,
Posted in Feeding of the five thousand, John's Gospel | Comments Off on A cause for offense?

Some things are beyond words

August 18, 2018

Pentecost 13 – 2018

John 6:51-58

Marian Free

In the name of God who who desires relationship not understanding. Amen

Many years ago I had the wonderful experience of preparing three young girls for their first communion. It is the tradition of the Anglican Church in Australia to admit the children (over the age of 7) of church going families to Holy Communion after a period of preparation. The theory is that receiving the Eucharist is a serious matter and that children should understand what is happening.

The process involves families working through a book that explains the Eucharist – including the names for the liturgical garments and the Eucharistic vessels. The workbook requires a reasonable level of literacy and a knowledge of the Eucharist that many adults do not have. In this particular instance the children came from a disadvantaged family who lived in an impoverished part of the city. Their mother had recently abandoned them to live with someone else and their father was doing a valiant job of looking after them. Like many of the children in the area, the literacy skills of these three were poor to non-existent.

I was caught between fulfilling the requirements of the church and responding to the desire of these children to be fully included in the life of the Christian community. It was clear to me that their writing skills were not going to allow them to fill in the exercises in the book. It was equally obvious that the use of language like ‘chasuble’, ‘ciborium’ or even ‘font’ were so far beyond their capacity to comprehend or remember that we were not going to progress very far.

One Sunday as I was pondering the way forward I noticed, as the priest was saying the Prayer of Thanksgiving, that the three young girls had made their way to the front of the altar. There they were, standing in rapt attention to all that was going on before them. It was clear to me then, that they had intuited the significance of what was going on (perhaps more than any adult in the church). No amount of book learning would give them what their hearts already knew – that what was happening at the altar had a deep and profound meaning and that they wanted to share in that experience.

The whole of John Chapter 6 is a reflection on the meaning of the feeding of the five thousand. The arguments are circular, heavily dependent on an understanding of the Old Testament and an interpretation of the story of Israel in the wilderness. At times, as we have seen, Jesus is obscure and he does not always give direct answers. But Jesus’ teaching does not occur in a vacuum. The teaching is based on what the listeners have already experienced. They have eaten their fill of bread. Their their physical needs has been met. Jesus goes on to explain that being in relationship with him will satisfy their spiritual needs. Experience precedes understanding, the material precedes the metaphorical.

As Craig Satterlee points out: ‘Jesus is less concerned with getting people’s to understand than he is in getting them to eat.’ ‘He promises rather than instructs or explains.’ Jesus’ focus is on relationship first and foremost. Those who do not challenge Jesus are those who instinctively know and trust him. They are not worried so much about the intellectual details they simply see in and through Jesus a means to deepen their relationship with God and a way to enrich their life in the present that will at the same time ensure life for eternity. Jesus’ challengers will not understand no matter how he tries to explain himself.

As those children reminded me (and continue to remind me) some things are simply beyond words.

Tags:
Posted in Feeding of the five thousand, John's Gospel | Comments Off on Some things are beyond words

What we don’t know is so much greater than what we do know

August 10, 2018

Pentecost 12 – 2018

John 6:35,41-51

Marian Free

In the name of God who stretches our minds and expands our imaginations. Amen.

Having been in Italy and finding myself in Geneva, I am conscious of the schisms created by the Reformation and the sometimes vast differences between the different arms of the Christian Church and of the passion with which members of different denominations hold (or held) to their truths. Arguments raged in my own tradition about whether to kneel for communion or to use the sign of the cross. There were some who died rather than renounce their position on particular issues and bishops who only two centuries ago went to jail for using candles as a part of the liturgy. Today, most of the animosity between traditions has disappeared. The ecumenical movement has led us to understand that the heart of our faith is the same even if some of the externals differ.

That is not to say that the churches have achieved unity – externally or internally. New issues have emerged that are at least as divisive as those of the past – the ordination of women and the marriage of same sex couples to mention two. Again, those on either side of the debate present their arguments with equal intensity and with equal conviction that it is they who are most faithfully interpreting the scriptures and the will of God.

Where we stand on these and other issues depends on many factors including our personal experience and the tradition in which we have been born and raised. Sometimes our opinion is formed or altered by our education or our exposure to those who differ from us – though it must be said that education and personal experience do not always challenge pre-existing views.

Our particular experience of church and of faith also impacts on the way in which we approach change. There is so much at stake that it can be very difficult, if not impossible, to change direction. To give a personal example, even though my sense of vocation was powerful and strong, there were moments when a verse from scripture made me waver, made me wonder if the opponents to the ordination of women did in fact have it right. My life’s experience and the teaching I had absorbed as a child were so deeply ingrained and so much a part of my understanding of salvation that it was hard to isolate the voice of the spirit from the accretions of practice and tradition.

So – perhaps we should not be so hard on the hapless ‘Jews’ who are Jesus’ opponents in John’s gospel. As we saw last week, Jesus’ communication could be confusing at best and obtuse at worst. Furthermore, he was taking traditions that had been held for generations and turning them upside down. In today’s gospel we hear Jesus claiming that he is to the Jews what the manna was to their ancestors. In fact he is asserting that he is much more. Using the language that God used to identify himself to Moses, Jesus claims: ‘I AM’. ‘I am the bread of life.’ ‘I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.’

Jesus, whom everyone in his audience knows to be the son of Joseph, is now insinuating that he is God. As God he is able to guarantee life eternal to those who believe. It is an extraordinary claim for which Jesus’ listeners are completely unprepared. Nothing in their past experience, nothing in their religious practice, nothing in their tradition or teaching could have led them to expect the outrageous claims that Jesus is making. It really is not surprising that they found what he had to say difficult and incomprehensible.

Perhaps the question that we should ask ourselves is not why Jesus’ opponents did not believe, but ‘what was it that enabled at least some to believe?’

Complacency and self-satisfaction can be the enemies of a deep and authentic engagement with the divine. They can give us a false sense of what should be and make us blind and deaf to what really is. We cannot, and will not, ever know a fraction of what there is to know about God.

Instead of arguing over trivial and superficial issues perhaps we as believers should unite in a concerted effort to suspend all our certainties and be caught up in the great adventure that is a relationship with God – Earth-Maker, Pain-Bearer and Life-Giver – who is ultimately beyond all our efforts to comprehend and who will always be beyond our grasp.

Tags:, , , , ,
Posted in Feeding of the five thousand, John's Gospel | Comments Off on What we don’t know is so much greater than what we do know

A glimpse of the great unknown

August 4, 2018

Pentecost 11 – 2018

John 6:21-35 (Notes while on leave)

Marian Free

In the name of God who desires to open our eyes to new ways of seeing and our hearts to new ways of being. Amen.

The following is a short extract from the Mad Hatter’s tea-party (In Alice in Wonderland by Lewis Carol)

“Have some wine,” the March Hare said, in an encouraging tone. Alice looked all round the table, but there was nothing on it but tea. “I don’t see any wine,” she remarked. “There isn’t any,” said the March Hare. “Then it wasn’t very civil for you ” said Alice angrily; “to offer it.” “It wasn’t very civil of you to sit down without being invited,” said March Hare. “I didn’t know it was your table,” said Alice; “it’s laid for a great many more than three.” “Your hair wants cutting,” said Hatter. He had been looking at Alice for some time with great curiosity, this was his first speech. You shouldn’t make personal remarks!” said Alice with some severity; “it’s very rude.” The Hatter opened his eyes wide on hearing this; but all he said was “Why is a raven like a writing-desk?”

“Come, we shall have some fun now!” thought Alice. “I’m glad they’ve begun asking riddles.” “I believe I can guess that,” she added aloud. “You mean that you think you can find the answer to it.” said the March Hare. “Exactly so,” said Alice. “Then you should say what you mean,” the March Hare went on. “I do,” Alice hastily replied; “At least – at least I mean what I say – that’s the same thing you know.” “Not the same thing a bit,” said the Hatter. “You might just as well say that ‘I see what I eat’ is the same thing as ‘I eat what I see’!” “You might just as well say,” added the March Hare that, “I like what I get’ is the same as ‘I get what I like’!”

Little of Alice in Wonderland makes logical sense. The characters constantly talk past each other, providing answers that bear no relation at all to the question asked. Absurdity rules. Lewis invites us to suspend our rational minds and to simply allow the story to carry us along – not to try to make sense of it.

In real life we hope, expect even, that our conversations with others will be logical and consistent. We say, or ask something of another with the clear expectation that we will be heard and responded to appropriately. Most of us find it terribly frustrating to ask a question and to be given a response that does not relate to the question in the slightest or to be talking about something and have our conversation partner go off in another direction without even acknowledging what we have said.

It makes us feel diminished and undervalued. Yet, this is just the sort of communication (or lack thereof) that marks the Jesus of John’s gospel. Over and again Jesus appears to thwart an apparently genuine attempt to understand who he is, or what he is up to. Even for the reader it is frustrating.

In today’s gospel for example, Jesus’ response to the crowds seems to be deliberately obtuse. So what is going on? Ginger Barfield summarizes the conversation, or what is presented as conversation.

“Verses 25-27: The crowd wants to know when Jesus came to the other side of the lake. Jesus’ answer is a convoluted response about their not seeing the signs but being filled with food. It dissolves into something about working for food that endures for life.

Verses 28-29: The crowd wants to know what they can do to work God’s work. Jesus’ response is about believing rather than working.

Verses 30-33: The crowd asks for a sign from Jesus so they can believe. Jesus comes back with a proclamation about “My Father” and bread that gives life.

Verses 34-35: The crowd demands (rather than asks for) the bread. Jesus claims to be the bread (egō eimi the bread of life).”

The reason for Jesus’ obtuseness appears to be that the crowds have approached Jesus with the wrong expectations. They have asked the wrong questions. They want to make Jesus conform to their known categories and Jesus wants them to see that God is doing something new and different.

As you would expect, the differences between Alice in Wonderland and the fourth gospel are many, not least of which is the determination of Lewis Carrol that Alice should have no moral, should ‘do no manner of harm to the reader’s mind’. The author of John’s gospel has a clear and definite intention – that those who read it will come to believe “that Jesus is the Christ, the Son of God and that through believing they may have life in his name” (20:31). Alice is light-hearted nonsense, John is absolutely serious. Lewis just wants us to suspend reality and to enter the fantasy. Jesus wants us to abandon our fantasies and to open our eyes to the truth that is revealed through him. For this reason Jesus’ responses are designed to tease the listeners minds out of their conventional way of seeing towards a new and very different reality.

By providing indirect answers to the questions asked not the crowd, Jesus hopes to provide a disconnect that will encourage them to re-think their experiences, let go of their previous expectations and to see what is being on right in front of them.

Two thousand years have calcified our way of seeing and understanding Jesus. Many of us are locked into narrow, conventional and comfortable images of the Christ. The challenge of John’s gospel gospel remains the same: to break through our limited and restricted constructs and to open ourselves to a new and startling reality. To release the stranglehold that tradition and habit have placed on our minds and to liberate us to receive the Christ in the fullness of Christ’s divinity and power, through him to gain a glimpse of the great unknown that is God.

Tags:, , ,
Posted in John's Gospel | Comments Off on A glimpse of the great unknown

Enough and more to spare

July 28, 2018

Pentecost 10-2018

John 6:1-21

(Notes while on leave)

Marian Free

In the name of God whose giving is never measured or constrained, but lavish and extravagant. Amen.

We are told that there is enough food in the world to feed all the people in it yet each day hundreds of thousands of people go to bed hungry and thousands more die because the world’s resources are not evenly distributed. Just this month I heard that one third of the catch of fish from the Mediterranean is wasted. That’s an enormous amount. Think of the people who could be fed with the two thirds that is simply discarded . It is equally distressing to realise that a majority of people in the Western world throw out around a third of the fresh food that they purchase every week and that that figure doesn’t take into account the food that restaurants and supermarkets are forced to throw out every day – good food that cannot even be given to the homeless or the hungry.

There must be dozens if not hundreds of ways to reduce waste and to ensure that the food that is produced is more equitably distributed. In France, for example, supermarkets are now prevented by law from throwing out food that someone would be grateful to eat. Elsewhere individuals and organizations are doing what they can to source ‘unsaleable’ fresh food and to give it to those in need. It is a great tragedy that we live in a world in which one person dies of hunger or of a hunger related cause every ten seconds and in which first world countries are facing an obesity epidemic. Something is just not right.

There was a time when scholars and others tried to make sense of Jesus’ miracles. In the face of a rational, scientific world they came up with explanations as to what really happened when Jesus healed the lame, cast out demons and fed the 5,000. It was suggested that the feeding of the 5,000 could be explained in this way – even though the boy had only five barley loaves and two small fish his act of generosity meant that every one present was shamed into producing food that they had kept hidden. In the end there was plenty to go around. The problem with this approach is twofold, in a world in which food was scarce it does not account for what was left over and further it says more about humanity than it does about divinity. It turns a miracle story into a morality story making it a reflection on human selfishness.

I don’t know what happened on that day nor do I really care to know. What I do know is that the feeding of the 5,000 is a reminder once again of God’s unlimited, unbounded and unearned generosity. God withholds nothing and always (as the collect says) gives us more than we need or deserve. God never gives barely enough or just enough. God always gives more than enough. God gives in abundance such that there is plenty to go around and more to spare. What is more, God is not diminished but enlarged by every act of generosity.

The more we hold things to ourselves the poorer and meaner we become. In my experience generosity always leads to abundance and that we ourselves are richer, not poorer for what we give away. In fact generosity works both ways – the other ends us with more than enough and we ourselves are not impoverished by the giving.

If we, like God, gave in abundance and held nothing back, we might discover that there is plenty to go around and more besides.

Tags:, , , ,
Posted in Feeding of the five thousand, John's Gospel | Comments Off on Enough and more to spare

« Older Entries
Newer Entries »