We often imagine what it must have been like for those disciples to be living with Jesus during those years of ministry together in Galilee. Particularly in the Synoptic Gospels we come to know a Jesus in all his humanity: his kindness, his gentleness, his anger, his sadness, his love. There are times, especially in Jesus’ healing miracles and perhaps above all at the Transfiguration, when the disciples glimpse something of his divinity, but so often Jesus tells them not to tell anyone of this. More often, Jesus is portrayed as a very human, who draws close to us in his humanity.
But when we move to the Gospel of John, we breathe a very different atmosphere. Here, in this gospel, it is as if Jesus can barely conceal his divinity at all. At any moment his glory is likely to ‘flame out like shining from shook foil.’ In our Gospel today, we have such a moment. Jesus comes to his disciples, walking on the water, and they are terrified. On seeing Jesus, the disciples were experiencing what Rudolph Otto in his book ‘The Idea of the Holy’ described as the numinous. The experience of the numinous, he says, underlies all genuine religious experience. Scripture is packed with such experiences, and perhaps the first famous one is in the account of Moses and the burning bush in Exodus 3. The experience of the numinous has three components, which Otto calls ‘mysterium tremendum et fascinans.’ First is ‘mysterium’. The numinous experience is wholly other; entirely different to anything we experience in ordinary life, and it evokes a reaction of wonder. So, the disciples in the boat stare in awe and wonder at a man walking on water. Secondly the numinous is ‘tremendum’. It provokes terror, because it presents itself as an overwhelming power and majesty. And the poor disciples were terrified! But thirdly, the numinous is ‘fascinans’. We are attracted and drawn to it, as something merciful and gracious. The disciples longed for this terrifying figure on the water to come closer to them, and into the boat.
All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.’
Scripture reminds us that now, as ever, we human beings continually struggle to know and to bear God to the world in the midst of whatever circumstances we may find ourselves. This was clearly the case for Job before his divine inquisition, but I suspect it is true for almost every human being we meet in scripture, from Abraham to Mary and beyond. It is certainly true for me, and I’ll venture a guess that from time to time it might be for you, too.
There is a litany of possible reasons for this trans-human struggle to know and relate to the profundity of the divine nature, but of significance (at least for me) have been the kinds of images and pictures we use for God. Intellectually I understand that these images are all utterly contingent, incomplete, mere shadows of the reality to which I ought to fix my gaze. Yet deep in the hiddenness of my heart I very easily become attached to these images and pictures—many of which often turn out (upon closer inspection) to be reflections of my own private desires and ambitions. Images of a god who will protect me from disaster, from pain, from disappointment, from failure. A god who conforms to my designs.
Celibate life can prompt some big, existential questions about the nature of human intimacy with God. When I look at the ring on my finger and imagine a similar ring on the (invisible) hand of Christ, I wonder: What does it mean to be invited to share an intimate relationship – the most intimate relationship — with someone who is so utterly mysterious?
All things have been handed over to me by my Father; and no one knows the Son except the Father; and no one knows the Father except the Son, and anyone to whom the Son chooses to reveal him. These words from Matthew find a striking parallel in John’s gospel: No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.
Today is Candlemas and it’s a feast I’m very fond of – but then I like candles! I remember when I was a young child, we lived in the South of England, deep in the Sussex countryside, and we were often having power outages. It was so exciting to slowly walk upstairs to bed, carrying a candle, and then tuck up in bed, nice and cozy, looking round a once familiar bedroom – now mysteriously alive with flickering shadows.
Later as I came to faith, looking at a candle, holding a candle, staring at the flickering light of the candle helped me to pray. The flickering light spoke to me of the light of Christ: of warmth, comfort, and the mystery of God.
The candles that we light in this church – all over the church and on the high altar today – help us celebrate the event which took place 40 days after Christmas, when Jesus, the Light of the world, was taken to the Temple in Jerusalem by his parents to fulfill the required ceremonies of the law. He had already been circumcised on the eighth day and received his name, “Jesus.” But because he was the first-born, he was regarded as holy. In other words, belonging to the Lord, and his parents had to, as it were, buy him back by paying a shekel to the sanctuary, and he was then presented to the Lord. At the same time, his mother Mary had, according to the law, to be purified after childbirth. This was achieved by offering two burnt offerings either of turtle doves and two pigeons.
Luke 5: 12-16
“But now more than ever the word about Jesus spread abroad; many crowds would gather to hear him and to be cured of their diseases. But he would withdraw to deserted places and pray.”
All four of the gospels give us tell-tale signs of a distinct pattern in Jesus’s own rhythm of life: his withdrawal into solitary places for prayer. The word in Greek can mean to slip away quietly, to go back, to go aside: it literally means to vacate or make space down, perhaps a bit like how we say, ‘My schedule will free up in a few days.’ The word withdraw can have rather negative connotations in English: to take something away after it has been offered; or to stop supporting someone, like a political candidate. People go into withdrawal if they stop taking an addictive drug: the end result will be freedom from addiction, but in the meantime, great suffering is in store. To describe someone as withdrawn is not a positive assessment.
Recently, you may remember, I preached on The Incarnation of Jesus Christ as the Prime Holy Mystery. Today I shall add to that the additional mystery of the relationship between Mary and her cousin, Elizabeth, the mother of John the Baptist.
The Gospel reading tells us that at a certain point, six months after the Angel Gabriel had made his announcement to Mary, she “set out and went with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth.
The Bible tells us that Mary set out with haste to go to Zechariah’s house in the Judean hill country to visit her cousin Elizabeth. We know that most people travelled in those days by foot. What we don’t know is where she was starting from, and how long it would have taken her. Do we really need to understand that?
My Brothers here know that I am an avid reader of mystery stories. Today’s Gospel reading is, in a sense, a kind of mystery story. When I say this I don’t mean a story like a “detective story.” The relationship of Jesus with his Father is the one true mystery. The relationship of Jesus and his disciples is another. The feast we keep today, Mary the God Bearer, is an important part of that Mystery. The link between Jesus and his disciples and us is also.
Jesus’ presence with his disciples, and their relationship with him is truly a kind of mystery. Jesus told the disciples of John that as long as he and his disciples were together they would not fast, as the Gospel lesson today told us. (Cf. v. 15)
Much anxiety stems from what we don’t know and can’t know, especially what will happen. Fearing uncertainty, we often focus on what knowledge we have as something to grasp.
Nicodemus, a religious leader, comes to Jesus sounding confident. “We know who you are. We know what is possible and impossible. No one can do the signs you are doing apart from God, so we know that you are a teacher from God.”
Jesus replies, “No one can see the kingdom without being born from above.”
“How is that possible?” Nicodemus asks. “Can one enter the womb again?”
Jesus says, “One must be born of water and spirit, must be born from above.”
“How is that possible?” Nicodemus asks. Now he clearly doesn’t understand.
Jesus is neither direct nor clear. There are still many ideas for what “of water and spirit” means. Perhaps the language confuses Nicodemus. Perhaps it’s the radical reversal. Nicodemus was born in the established, assumed way, from a Jewish mother. Part of his trouble may be from being an insider. That others can enter God’s family from outside is bewildering.[i]
Nicodemus comes confident in his knowledge, thinks he knows who Jesus is, what is possible, what makes sense, therefore what must be true. Nicodemus comes at night, a sign that he’s in the dark, that he cannot see, that he does not know.
Such certainty traps. Holding so tight to tradition and reason restricts hearing God. The Spirit moves like wind, blowing where it will. We cannot predict nor contain. When we think we’ve grasped God, we are overly confident in our knowledge. God is always more. As religious people we can be too certain about our religious knowledge and not hear the news, good and often disturbing news of Jesus.
What do we not see or know because of containers we’ve constructed? It’s may not be new yet we have forgotten. As descendants of Abraham, we are blessed so that allpeople may be blessed. Reading the Gospel of John, we hear from chapter one Jesus comes expanding God’s family to all people: “To all who received him, who called on his name, he gave power to become children of God, who were born not of blood or of the will of the flesh or of the will of man, but of God.”[ii]No matter lineage or background, all can be born of the Spirit. Everyone is invited to be children of God.
“For God so loved the world, that he gave his only Son, so that that everyone who believes in him may not perish but have eternal life.” We also heard it in the Letter to the Romans: “For all who are led by the Spirit of God are children of God.”
To those already inside, this may be disturbing that others will join. To those on the margins, this is especially good news of welcome and belonging. Insiders may not realize their own position, their own need. Everyone is welcome, at home, belonging as God’s children.
As adults, we may be uncomfortable hearing ourselves called children. We still have much to learn. Perhaps “born from above” is Jesus’ invitation to “not knowing,” to taking a childlike perspective.[iii]Countering serious adults who strive for certainty, Jesus invites a childlike playfulness, a way of becoming. Grownups get trapped in reasoning, in quests for certainty, right and wrong, and social acceptance. Like Nicodemus, we think we know. If we’re not sure, we may ask in secret to not be seen by others.
A childlike perspective is playful. Open to questions. Exploring possibilities widely. To play is to gaze in wonder. To do something simply because it delights. Act with freedom and inhibition, unconcerned about what others may think. Get down low and get up close to look. Try it out. Take risks. Be vulnerable.
A playful perspective faces the unknown with courage to discover, with risk to behold. In play, we let down our guard. We need play in our relationships to show up as we are. There is more to relating than behaviors in which we feel familiar and confident. Risking the new takes us further. A childlike playfulness ushers in becoming more.
A childlike prayerfulness opens us to more. Pray as you can, as you already do. And take a risk, try something new. There are endless ways to pray. In the face of anxiety and uncertainty, play with your prayer, going beyond seeming proficiency. Try a medium with which you’re not familiar and discover what unfolds.
I find it helpful returning to crayons or trying pastels or paints or clay—something hands on. Coloring in a way we long haven’t, even doing so down on the floor, helps prompt a childlike perspective. Put color on the page and play. Be simple and gentle with yourself. Rather than seeking to know, just be. Surprisingly, it’s then that we see.
Playfulness goes beyond knowledge, beyond definitions or grasping. A playful perspective is open to mystery. Today we celebrate the Trinity, one God in three persons. The divine nature as a community of persons is not logical, not to be grasped. Rather than knowing, join our brothers and sisters, all the children of the world, playfully praying with God who is mystery.
[i]Frances Taylor Gench (2007) Encounters with Jesus: Studies in the Gospel of John. Louisville: Westminster John Knox Press, p21.
[iii]Jean Vanier (2004) Drawn into the Mystery of Jesus through the Gospel of John. New York: Paulist Press, p75.
1 Samuel 3:1-10 (11-20)/Psalm 139:1-5, 12-17/1 Cor. 6:12-20/John 1:43-51
This scene from the Gospel of John seems camera-ready to me—if a bit odd with its very abrupt ending. John sets the scene: somewhere in Galilee “on the next day”—which happens to be the second day after Jesus’ baptism at the Jordan River. The main characters are on the set. Jesus is ready with cryptic quotes. (“Where did you get to know me?” “I saw you under the fig tree.” The actor playing Nathanael is ready with earnest effusions. (Who would play guileless Nathanael? Maybe that guy that plays Jamie on that cop show “Blue Bloods”—Will Estes?) Somewhere in the background there’s got to be a fig tree. The cameras roll. The players play.
Then this strange and abrupt ending: “Very truly I tell you, you will heaven opened and the angels of God ascending and descending upon the Son of Man.” End of scene—that’s it; we have no idea what happened later that day. All of a sudden it’s chapter three: “On the third day there was a wedding…”
1 Tim 3:14-16
The 1st Reading for today is an excerpt from a letter of Paul to Timothy. Before we come to the verses that are actually used for the 1st Reading of today’s Eucharist, there are almost three chapters of Paul’s first letter to Timothy as it appears in our Bibles that are background for our reading.
In the first part of that letter, after the usual greetings to Timothy and his fellow workers, there are a number of instructions about the teachings received as followers of Jesus. This is followed by reminders about behavior appropriate to bishops and deacons, and other workers in the household of God.