This past weekend we had the pleasure of hosting nearly of our Interns and Residents, dating back six years. The group joined us for our St. John’s Day celebration at the monastery in Cambridge on Saturday, May 4, and also spent an overnight at Emery House in West Newbury. The group, pictured with Brs. Keith Nelson and Luke Ditewig, shared many stories and lots of joy.
, Monastic Intern
“The hour is coming – the hour is coming and is now here when we will worship in spirit and truth”.
These words from today’s gospel exasperated me, clashing against a long-held belief of mine about time and the end of the world.
John makes beguiling use of time in his writing, each sentence pushing and pulling us into the past and future. His style evokes how mortal time ceases to be meaningful in the person of Jesus, who often discusses the coming kingdom of God in the present tense. In today’s gospel, Jesus bends time around Himself and brings the future into the present – “the hour is coming and is now here”.
This signature malleability of time is also evoked one of John’s other books, the book of Revelation – one of my favorites. In Revelation, the pace is dizzying, with events overlapping or happening multiple times, and people, angels, and Jesus all speaking, praying, and crying out at the same time. In John’s telling, at Jesus’s second coming all our senses and knowing will overflow with God in perfect union of spirit and truth.
Revelation testifies to one aspect of the end of time and consummation with God – at some future point, God will erase the boundaries between us and heaven and all will rejoice in perfect unity with divine love. This is a huge comfort to me. My own future is still murkily unclear, and uncertainty about what lies ahead has kept me awake staring at the ceiling for many sleepless nights. I feel like it’s impossible to know what’s in store for me, and when I can’t see the next ten moves on the board, I panic.
My anxious faith is that Jesus will come again and bring an end to the chaotic uncertainty of our world. I find that fact quite helpful, and most days I really wish He would hurry up and get along with it.
But, today’s gospel is enough to make me reconsider.
Certainly Jesus says the hour is coming, the future hour of the Messiah who will bring God’s kingdom to the world
But – He says the hour is now here. Jesus refers to His own incarnation as the moment of God’s unity with humans. This is another dimension of the end of time, but this angle catches me off guard.
Don’t sit around waiting for God to act – the hour is here because Jesus is here, and with Jesus’s arrival, deeper and closer union with God is immediately upon us – unity with God not just in the future at the trumpet’s blast of the second coming, but a deep relationship with God now, an intimate and loving companion in Jesus, human and divine, perfect oneness of spirit and truth in humanity.
In the incarnation of God in Jesus, eternity and human time become intertwined. Jesus promises us that just as He is one with God in heaven now, we have the exact same potential when we love God now and follow His commandments.
So yes, the time is coming – heaven and earth will fall away, martyrs and saints and angels will bow before the throne of God, and the world as we know it will dissolve into the glory of God’s love.
And – the time is already here. God’s kingdom isn’t waiting in the wings, and my anxious hope that God will eventually arrive to sort things out for me is just another earthly dream.
The eternity of God, manifested in Jesus, has touched that ticking clock in the back of my brain. The hour is now here, redemption and freedom and peace are at hand.
In this moment, I can’t passively wait for further instruction from God – I’ve got it. Our future and our present are simple. Worship and love God, in genuine spirit and in earnest truth, for God is here among us and desires nothing but our hearts, our souls, and our time. The hour is now.
…the other disciple, who reached the tomb first, also went in, and he saw and believed… (John 20:8).
Once I got lost in the fog on the water. The more I paddled into this thick, eerie, pea-soup fog the more lost I felt. Fog was all around me. I didn’t know where I was. I was directionless. I was lost. I couldn’t get where I wanted. My fear was heightened because one of our children, then young, was with me. Eventually, I could see the outline of some unfamiliar land, but land it was. Then came the welcome sound of hammering, a lobsterman working on his boat. I paddled near him and asked. “Where am I?” It was an anxious question. He told me where I was and how to get where I needed to be. Then, like a good teacher, he asked, “Where’s your compass?” When I got back home from vacation, I knew I was lost in more ways than just on the water. So I wrote about the Fellowship of Saint John because I needed a compass. I’ve been grateful to the Brothers ever since.
“Where am I?” “How can I get on course?” “Where’s my compass?” is another way to ask: “Who is God for me?” “How can I grasp the divine presence in my life?” “How can I feel what is alive and vibrant in me, again?” These, for me, are Easter’s questions.
To answer such questions, early and medieval teachers turned to that wonderfully erotic Hebrew love poem, the Song of Songs.It’s not an obvious place to look. The Song suggests the human and divine in relationship are like lovers. Is that how you describe your relationship to God? Like you’re lovers. Hark! My beloved! Here he comes, bounding over the mountains, leaping over the hills. My beloved is like a gazelle or a young stag. There he stands outside our wall, peering in at the windows, gazing through the lattice. My beloved spoke, saying to me: “Rise up, my daring; my fair one, come away”(Song2:8-10). It’s an amazing sketch of human-divine-relationship. Do you experience God as your lover? Or is that just a stretch too far? For me, Saint John’s Day is about the intimacy of God.
The rabbis interpreted the poem symbolically. The symbolic interpretation of scripture is, after all, an old way to read sacred texts, not a ruse foisted on the modern Christian world by Anglican liberals. How else might we read Scripture than as an attempt to articulate a reality that’s clearly beyond us? How can we talk about the ineffable, the mysterious, the Unknowable except in figures and enigmas?
A teacher of mine once described a time Martin Buber gave a talk at his college. In the course of the questions, a student asked about someone named “Yahweh.” Buber stood silent. He looked at the inquirer, “Whose name is that?” The student answered, “God’s.” Buber said, “Ah, you know God’s name. Tell me the answer to the question: Whose name is that?” The Songanswers Buber’s question in poetry that celebrates human-divine-love. It’s graceful. It’s sensuous. It’s erotic. Two lovers profess love for each other. Our relationship with God is like lovers. One scholar writes:
Bernard <of Clairvaux> was convinced that the Song of Songs’ central theme—the passions and love play of the wedding night—provides the best analogy for describing the human encounter with the divine. The claim is breathtaking. We today use the term ‘mystical marriage’ without thinking about how astonishing it is to claim that God and a human being can so unite as to be ‘married’… The secret of mystical marriage is the discovery that to be oneself is to be in love with Love… …this meant that God is love in the absolute sense—that love is God’s being, God’s substance. And because God is Love itself and because we as creatures are made in God’s image and likeness, we are by nature lovers. There is nothing more natural to us than loving…
So we hear about the race to the tomb. The other disciple, the one Jesus loved, is faster than slow-footed Peter. The beloved disciple believes because he sees. So we say, “Seeing is believing.” But what did the beloved disciple see? “…the linen wrappings lying there, and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself.” The face-cloth is what we call a “handkerchief.” Sandra Schneidersthinks: “The face veil is best understood as a Johannine…sign (symbol) in and through which a…person can encounter the glory of God revealed in Jesus.”The beloved disciple comes to faith by sight. “The priority of love is the basis of spiritual insight.”
I am moved by what the writer Herta Muellersays about a handkerchief:
DO YOU HAVE A HANDKERCHIEF was the question my mother asked me every morning, standing by the gate of our house, before I went out onto the street. I didn’t have a handkerchief. And because I didn’t, I would go back inside and get one. I never had a handkerchief because I would always wait for her question. The handkerchief was proof that my mother was looking after me in the morning. For the rest of the day I was on my own. The question DO YOU HAVE A HANDKERCHIEF was an indirect display of affection. Anything more direct would have been embarrassing and not something the farmers practiced. Love disguised itself as a question. That was the only way it could be spoken: matter-of-factly, in the tone of a command, or the deft maneuvers used for work. The brusqueness of the voice even emphasized the tenderness. Every morning I went to the gate once without a handkerchief and a second time with a handkerchief. Only then would I go out onto the street, as if having the handkerchief meant having my mother there, too.
Can it be that the question about the handkerchief was never about the handkerchief at all, but rather about the acute solitude of a human being?
What an apt description of us. The acute solitude of human beings. Did the first Easter story suggest a remedy for the acute solitude of human beings?Can Easter be proof that God is looking after us? …an indirect display of affection … love disguised as a question … the tenderness … having <God> there? Pema Chodron said: “Theism is a deep-seated conviction that there is some hand to hold.” Some hand to hold. The acute solitude of human beings. “the cloth that had been on Jesus’ head.”
I suspect that it brought to mind for John—the one Jesus loved, the beloved disciple—the intimacy of relationship. The intimacy of God with human beings. So we prayed today: “Eternal Father, whose Son Jesus drew the Beloved Disciple into deep intimacy with himself… Grant that we…may ever be Christ’s friends and witnesses, that through us…many may come to believe…”
Prayer is not just a good feeling in the heart but about growth, change and transformation when we can be open, vulnerable and real. Can we pray our way through our own fragility, stay in that vulnerable place and feel God’s unconditional love? Can we allow ourselves to be changed by our prayer, to leave self behind, to see God in all things, to trust and love another, to cross boundaries and transcend limitations? Because it’s all about love. Think how different our life would be—deeply converted to neighbor, to ministry to those different from us—if we saw ourselves as lovers!
Dorothy Day once said:
We cannot love God unless we love each other. We know God in the breaking of bread, and we are not alone anymore. Heaven is a banquet, and life is too—even with a crust—as long as there is companionship. We have all known loneliness. We have learned that the only solution is love. And love comes with community.’
…and he saw and believed…
Cf. Richard A. Norris Jr, The Song of Songs: Interpreted by Early Christian and Medieval Commentators(Grand Rapids, MI, 2003).
William Harmless, Mystics(Oxford, 2008), p. 47f.
Sandra M. Schneiders, Written that you may believe(New York, 2003), p. 202.
Herta Mueller, “Every word knows something of a vicious circle,” Nobel Lecture, December 7, 2009
Check out the latest “Monastic Wisdom Monthly” to explore the topic of humility through Br. David’s reflection, suggested practices, reflection questions, and further resources.
Humility has gotten bad press in the modern era. Too often, it has been associated with passivity, weakness, complacency, low self-esteem, or an unquestioning submission to authority. But true humility, as Jesus taught and modeled it, maintains a healthy balance between a proper self-esteem and an honest awareness and acceptance of our limitations, weaknesses, and faults. Br. David Vryhof explores this virtue that is at the heart of the monastic tradition, one which can help us to see the truth about ourselves and everyone else.
When I was a quiet little fourth grader I had a pretty unusual answer to the question, “What do you want to be when you grow up?” I wanted to be a priest on Sundays and a baker during the week. But whenever people would ask me, I wouldn’t tell them that; I would give them an expected fourth grade answer like teacher or baseball player. I couldn’t see anyone else doing what I wanted to do, so I kept telling myself that my dream was impossible. Even though I had heard Isaiah say “this is the way; walk in it” (30:21) and Jesus say “I am the Way, the Truth, and the Life” (John 14:6) I didn’t trust that to be the case for my way. But as I grew older I started to embrace the unconventional path that has led me here to preach at a monastery in the middle of the city, something I never thought I could do. And a month from today I’ll be following this way to Plainsong Farm in Michigan to dive deeper into the intersection of food and faith.
I was so afraid to start walking in this way though. I didn’t see anyone else doing what I wanted to do. But I knew that Jesus used agricultural metaphors in so many of His teachings. “Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit.” (John 12:24). We are told to trust 98 times in the Gospel according to John. But I had a veil over my eyes, I couldn’t see far beyond my own doubts. When I let myself be vulnerable and I let that veil be lifted by Christ, I saw that I was not alone. In my time here at the monastery I have seen fruit beginning to grow. I have baked so many loaves of bread for supper. I have come to see cooking and eating as an act of worship in community. I have been given a clearer sense of calling. And most importantly, I have made connections with folks who are following Christ in beautiful, unique ways.
We remember Philip and James today. We really don’t know much about James the Lesser besides his membership among the Twelve. We do know that Philip was an early and enthusiastic follower according to John as he told Nathaniel to “come and see”. (John 1:43-46). Not long after this, he questioned Jesus at the feeding of the 5,000 saying “six months’ wages would not buy enough bread for each of them to get a little” (John 6:7) but he saw Jesus feed them all with plenty to spare. In today’s gospel we see that Philip is having a hard time grasping what Jesus is saying about His relationship to the Father. There is some tension between them during this farewell discourse as Jesus prepares His disciples for His Passion. But even though there was tension and Philip couldn’t see clearly, he followed and received the Holy Spirit with his community. The Twelve all dropped everything and turned away from the status quo. As they followed the Way of Christ they found each other.
Jesus tells us that He is about to return to the Father, but He does not leave us alone. We are given peace and the gift of the Holy Spirit and the gift of community. We are told that if we follow His way we will do great things. So follow that unconventional path and you will be lead to places and people you never imagined could be possible. Don’t try to fit the expectations of the world. Follow that still small voice telling you “this is the way; walk in it” (Isaiah 30:21).
Feasting on the Gospels: John, Volume 2 Chapters 10-21 Edited by Cynthia A. Jarvis and E. Elizabeth Johnson. Exegetical Perspective by Jaime Clark-Soles. Page 141
Retreat: Cowley Magazine - Spring 2019
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