Jesus According to John: Improving Our Personal Relationships

May 4, 2016

Jesus According to John: Improving Our Personal Relationships

Introduction

We hear John on most Sundays of Easter
John presents an exalted divine Jesus who enters into dramatic encounters with the Samaritan woman at the well, the man born blind, Mary and Martha, Pilate and Thomas.
If we had only John and not the Synoptics, we would not know: stories of his birth, his teaching on the Kingdom, his parables, the Sermon on the Mount, the Our Father, many of his miracles, the institution of the Eucharist, Agony in the Garden, Simon helping with the cross and Jesus’ cry of abandonment on the cross.
Need today for dialogue to improve personal relationships, social interactions and political discourse.
Helpful Reading: Introduction to the New Testament; Christ in the Gospels of the Liturgical Year; The Community of the Beloved Disciple; 2 Volume Commentary on John’s Gospel in the Anchor Bible series all by Raymond Brown (1928-1998) one of the world’s finest scholars on John’s Gospel; Christ by Edward Schillebeeckx (especially pp 305-427).

I John’s Gospel in General

Historical – critical approach

Author: probably a disciple of the Beloved Disciple (not John the Apostle).
Date: middle 90s with some editions by a final editor c100-110.
Composition: a community comprised of Jews, Samaritans and Gentiles formed in Palestine around the Beloved Disciple an eyewitness with distinctive memories of Jesus, including a high Christology which got them thrown out of the local synagogue. The encouragement and guidance of their leader during this contentious period earned him the title of the Beloved Disciple though he was probably not that prominent during the public ministry of Jesus. Eventually the community or part of it moved possibly to Ephesus where a school of disciples of the now deceased Beloved Disciple wrote the Gospel, revised it and composed the three letters of John.
The Johannine community was united against outsiders: unbelievers, followers of the Baptist; the Apostolic Churches represented by Peter; the Jews who would not accept Jesus; Christian Jews who were afraid to profess their faith.

Literary Analysis

Jesus speaks more solemnly in John than other Gospels; some would call his style “semipoetic.” John’s Jesus uses figurative language and metaphors to describe himself and his message and uses misunderstanding to explain his meanings (for example living water with Samaritan woman). There are double meanings (for example, Lamb of God can mean the paschal lamb or the suffering servant who went to slaughter like a lamb.) Use of irony, inclusions and explanations of Semitic terms ( Messiah, for example)
The prologue is a beautiful poetic piece, dealing with how “that which was” crossed over into becoming – a theme carried out through the whole Gospel.
John structures the Gospel around seven miracle stories or signs, followed by the Book of Glory.
John, like the other Evangelists, is dependent upon Old Testament sources but is less insistent on fulfillment than Matthew and is more interested in narrative plausibility.
In his Passion account, John omits the agony in the garden, the rending of the Temple veil, the enlistment of Simon, and the cry of the centurion. He concentrates on one central trial scene – the interrogation by Pilate. He places the Last Supper before the Passover.
John deals with named people, describing the transformation of individuals like Peter and Thomas as a result of their encounter with Christ.
He gives us the Doubting Thomas story. The full glorification of Jesus comes on the cross.
The raising of Lazarus is the great hinge of his plot.
The seven signs of Jesus are: miracle at Cana; cure of the royal officer’s son; cure of the paralytic at the pool; multiplication of loaves; walking on the water in the Sea of Galilee; curing the man born blind; and raising of Lazarus.
The Book of Glory goes from 13 to 20:31 and features the discourse in the upper room. The Gospel probably ended with chapter 20. Chapter 21, the epilogue, was added later.
The whole Gospel has a legal tone suggesting that the early members of the community were put on trial by the local synagogue.

Distinctive Characteristics

John does not speak of Apostles but disciples, indicating a fundamental equality. Women play a prominent role as disciples. Jesus appears first to Mary Magdalene and not Peter.
The gradual unfolding of the glory of God in and through Jesus. The call is to deeper consciousness and not so much to conversion of behavior. Eternal life is a present reality.

John appeals to Diverse Groups

Traditionally to mystics and theologians.
Some who feel beleaguered and attacked and who tend to see the world in black and white find this Gospel appealing.
An appeal to those searching for a deeper understanding of life and a greater self-awareness.
It is an antidote to Gnostic or docetic tendencies.
It appeals to those who understand something about religious tensions; Jesus is both God and man; preexisting and virginally conceived. It presents a Paraclete teacher and features both Peter and the Beloved Disciple.
Some see John’s Gospel as “an inbuilt conscience against the abuse of authoritarianism.”
Those looking to greater equality in the church, since the greatest dignity is not to be a pope or bishop, but to belong to the community of the Beloved Disciple.

II John’s Jesus

As Gospel develops

Prologue (1:1-18) Jesus is the Word who was with God from all eternity; a most exalted understanding of Jesus repeated by Thomas in the line “My Lord and my God” (20:28). Jesus is God’s only son, the light who comes into the world and becomes flesh.
The Baptist recognized Jesus as the Lamb of God; Andrew hails Jesus as teacher and Messiah.
The body of Jesus replaces the Temple as the true holy place.
Jesus is God’s Son who gives eternal life to his followers.
He is the Bread of Life who feeds his followers by revealing God’s truth and by giving himself in the Eucharist.
He is the light of the world who claimed “Before Abraham ever came into existence, I AM.” (8:58)
He is closely united to the Father. “The Father is in me and I am in the Father.”
When Jesus raises Lazarus to life, the Sanhedrin decide Jesus must die. (11:45-53)
At the Last Supper Jesus gives a farewell speech. He presents himself as “the way and the truth and the life” and promises the Paraclete “the Spirt of Truth.”
In the 2nd part of the Last Discourse (Ch 15-16) perhaps an insertion of a 2nd version by an editor, Jesus speaks of himself as the vine of the New Israel with his followers as branches attached to him.
He is in complete control during his passion. When he says “I am” the arresting party fall to the ground. He puts Pilate on trial whether he belongs to the truth and attends to his mother on the cross.

Additional points from Schillebeeckx: Christ

Jesus is the new Moses, the eschatological final prophet greater than Moses (not the kingly son of David) sent by God and rejected by the people. This understanding of Jesus develops in a Jewish Christian group in Jerusalem connected to Stephen the first martyr (Acts:7) which was forced to move to Samaria.
Jesus,the Logos, Son of God, descends from the Father in heaven, became Flesh on earth and through his death ascends back to the Father. Jesus is God’s descending gift of salvation to the world.
Jesus, like Old Testament wisdom, provokes a crisis, a decision for life giving faith or unbelief which brings destruction.
John’s portrayal of Jesus, (a high Christology) has its roots in the eye-witness perceptions of the Beloved Disciple who was with Jesus at the Last Supper and at the cross was known to the high priest and was the spokesman for the Johannine group; perhaps was a disciple of the Baptist and an early follower of Jesus (called “another disciple”).
Jesus spent a lot of time in Jerusalem, coming for the big feasts (in many ways John is more historically reliable than Synoptics). He engages in baptism and his public life lasted several years; was executed the day before Passover. He knows all things; does not really pray like in Luke; not a victim but freely chooses the cross; his baptism is not described; no cryof abandonment on the cross.
Jesus is both equal to the Father(The Father and I are one) and subordinated (I do the will of my Father). He has seen and heard the Father and gives witness to that experience in his life and teaching. The disciples are called to give witness to what they saw and heard in Jesus. Later generations are blessed because they have not seen but have believed.
Jesus was a miracle worker who manifests God’s glory. His signs are designed to deepen faith not to produce faith. They reveal Jesus as the pre-existent Logos and point to the salvation he brings now.
Through his death on the cross Jesus is glorified, exalted and returned to his Father. The appearances of Christ are reminders that he is now present to his disciples as promised. Distinguish exaltation and resurrection.
Jesus reveals the Father by revealing himself as the gospel, the message, the word, the light, the kingdom, the lamb, the bread of life.

III Encounters between Jesus and Specific Individuals

John gives us more dramatic stories, inviting us to identify with the characters and their developing reaction to Jesus.
The Samaritan Woman at the Well (John 4:1-42)

Background: Samaritans were descendants of Jews who intermarried with Babylonian colonists. In 128 B.C. the Jewish high priest burned the Samaritan Temple on Mt. Gerazim. Jews considers Samaritan women ritually impure. The 6th hour, noon, is an unusual time to come to the well. Five husbands could be literal - Jews were allowed three marriages (Brown) or allegorical reference to five pagan deities. Living water refers to the revelation brought by Jesus and the Spirit he sends. Worship in spirit and truth suggests Jesus replaces all Temples as the true mediator.
Meaning: Jesus guides her to overcome her enmity and fear of Jews and to come to understand him as the Messiah source of living water. Past sins are not an obstacle to conversion and spiritual growth. Beware of distortions and idols that prevent us from responding to Christ. The woman evangelizes others suggesting that is our task as well.
A spiritual reading (cfGospelLight by John Shea). Jesus is a man who gets tired, needs a drink, seeks deeper conversations (we can imagine him being grateful to find someone who could understand him). Jesus is a prophet who can help us deal with confusion, fears. Living water does not diminish when we share it (a renewable resource).

The Man Born Blind (John 9:1-41)

The Book of Signs Has seven progressively more remarkable signs: water to wine; cure of royal officials’ son; cure of paralytic at the pool; multiplication of loaves; walking on water; curing man born blind; raising Lazarus.
The causal connection between sin and illness was still alive at the time of Jesus, despite the teaching of Job. Technically Jesusbroke one of the 39 prohibitions against working on the Sabbath (making mud from clay and spittle – kneading). The Jewish community was excluded from the synagogue when the Gospel was formed and written. Siloam means the One Sent; the story was used in the rite of baptism sometimes called illumination or enlightenment.
The Meaning: A story of how Jesus, the light of the world, gave a man physical and spiritual sight; a story of light coming into darkness; it demonstrates to doubters that Jesus really is a miracle worker; it encourages Christians to be brave in expressing their faith despite possible excommunication (man’s parents are afraid); the man makes progress in understanding Jesus: a man like us; a prophet who speaks for God, a man from God; the Son of man who judges the world and brings light to the darkness,
The Pharisees grow progressively more blind: Jesus violates Sabbath, then they doubt the miracle, try to trip up the cured man, expel him from the synagogue.
Spiritual meaning: Consider our own spiritual blindness; be courageous in professing our faith even when it is difficult; reflect on the power of the Spirit received at baptism to open our eyes to Christ the truth; take seriously the renewal of baptismal vows during Easter time.

IV Dialogue as an Instrument to Improve Human Relationships

Jesus

The definitive model of how we are to relate to one another
His love for others was concrete: embracing outcasts, forgiving enemies, encouraging friends, healing the sick, confronting the proud, strengthening the weak, celebrating with the joyful, welcoming sinners, instructing disciples.
He took individuals where they were and helped them grow spiritually.
His language encouraged deeper reflection.

Martin Buber I and Thou

Treat others as a Thou worthy of respect and not as anit, an object to be used.
“Every personal Thou is a glimpse through to the Eternal Thou.”
Do not simply accept the other but confirm them in their uniqueness. Love sees the potential in the other and looks for ways to help them develop it.
Let the other person surprise us; do not use psychological categories to stereotype them;
use words to communicate and not to control; try to feel what they feel from the inside; find the Eternal Thou in the enjoyment of personal interaction.

Pope Francis in The Joy of Love (Chapter 4)

Dialogue is essential for experiencing, expressing and fostering love in marriages and family life, but this requires a “long and demanding apprenticeship” since men and women, young and old communicate in such different ways.
Listen carefully to the other person. Be sure we have heard them out before offering an opinion or advice. Cultivate “an interior silence” so we can listen without distractions. Put aside our own needs and worries to make space for the needs of others.
Recognize the hopes and dreams of others as well as their pain, fears and anger.
Put ourselves in their shoes and try to peer into their hearts, to perceive their deepest concerns and to take them as a point of departure for dialogue.
Keep an open mind ready to change or expand our own limited ideas and opinions.
Free ourselves from feeling that we all have to be alike.
In discussing difficult issues we should choose our words carefully so as not to offend the other. Avoid venting anger or adopting a patronizing tone.
Set aside the need “to win an argument or to be proved right.”
Have something to say, which is “the fruit of an interior richness nourished by reading, personal reflection, prayer and openness to the world around us.”

Lecture Series on Morality

May 17 Richard McCormick on Abortion

June 28 Bernard Haring on the Dangers of Legalism

July 19 Charles Curran on Birth Control

August 9 Karl Rahner on Existential Ethics

5:30-7:00, Franciscan Center

Annual Karl Rahner Lecture – Thursday, June 2, 2016

Guest Lecturer: Stephen Bevans, SVD

“The Spirit Moving Over the Great Deep: The World’s Thirsts, Our Response”

5:30-7:00pm—Franciscan Center

Cost: $10 preregistered; $15 walk-ins