Would You Want to See?

Child Raising Pirate Patch for Better Look

Fourth Sunday of Easter | John 10:22-42

Would You Want to See?

Religious folk are seldom happy and almost never satisfied. You might argue the point, but in the gospels the religious folk are the only ones who cannot see what Jesus is doing.

The blind see. The lame get up and walk away. Even dead people get up and walk away. Everyone sees it happening, everyone that is except the religious folk. You’d think they would be on the lookout for such signs and wonders, but no. Even when they notice a miracle, they complain that it was done on the wrong day, the Sabbath, or that Jesus had no clear license to perform such miracles—who gave him permission?

Eye of the Wolf by Lauren Bell
Eye of the Wolf by Lauren Bell

Seeing is not believing, not for the religious folk, not for the religious leaders, not in any of the gospels, not in the Gospel of John. In the gospel accounts, religious people look at the world through the lenses of their belief system, and the shades they wear block out more than sunlight. They’re not just wearing spiritual Ray-Bans. These people are peering at the world through welding helmets.

The faithful, well, they are a different story. Plenty of them see the signs, read them just fine, and come to the conclusion that Jesus comes from God. It is plain to them. This odd bunch of fisherman and tax collectors and prostitutes, teachers and workmen and shepherds, they get it. Maybe they have the advantage of not being blinded by belief, and so they are better able to see with eyes of faith.

We’re not that different from the people in John’s Gospel. Instead of believing what we see, we see what we believe.

If God had a face, what would it look like?We look at cars and clothes, and we believe certain brands are better. Sometimes we are right. Often, we go on buying the more expensive brand just because we believe it is better, not because we see any difference. It may even be that we trick ourselves into seeing a difference because we believe there is one.

We look at people, and most of us see what we think they are. It happens all the time. It is true of the rich and famous and powerful, but it is more true of the weak, the failed, the different. The more radically different people might be, the more likely we are to see only what we already think about them. That’s how minorities—by color or creed or any other measure—are treated as lesser people. That’s how the homeless become a ‘problem’ instead of people.

Maybe that is why so many marginal people were drawn to Jesus. He saw them—them, not some idea about them, and they knew the difference. Maybe that is why so many people who are different become marginalized. We look at them and see what we think they are—not them, but some idea about them, and they know the difference.

Belief is an intellectual thing, a choice, a trick of the mind. Faith? “Faith is the assurance of things hoped for, the conviction of things not seen.”¹ Faith requires thought, of course, but it is made of something else, something more. Belief speaks of what we think, but faith speaks of who we are.

There are things our bones and our hearts know long before our minds assent.

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¹ Hebrews 1:1, a famous verse, and much better to focus upon than the “an eye for an eye” that some people favor.

Child Raising Pirate Patch for Better Look

Communion with the Divine

Loaf of Bread with Flowers

Third Sunday of Easter | John 21:1-19

Communion with the Divine

“The morning that we found Jesus on the beach stays in my mind. I have never understood why. It was not the most impressive day in my memory, but it has become one of the most persistent. Finding him on that beach was miraculous, or so we thought at the time. Now it haunts me…”

Habits are powerful things, and habits of thought are among the most powerful.

Take the simple notion that it is good to get up each day and get going, to do the work at hand — it is one of the simplest ideas we can have in our lives, but in the end it is the thought that helps get us through our most difficult days.

Sometimes our thought habits get in the way. We misremember events, tilting them in one direction or another, embellishing our worth or exaggerating an injury done to us. Conversely, we seldom revise our opinions of other people, even when they deserve a downgrade or have earned better.

A loaf of breadOur habits of thought are wickedly pernicious in matters of faith. We believe what we believe, and that is that. Of course, such devotion to a set of ideas is not faith at all: it is idolatry. Little by little, we trade faith for certainty until we leave off worshipping God and begin worshipping our own ideas about God. Once we get there, our ideas seldom change.

Closed-mindedness is the death knell of spirituality. It’s the death knell of decency, of warmth, of humanity. God may not change, but our understanding of God must — or did we think we understood everything, right from the beginning? Perceiving the divine depends upon our willingness to be surprised. Nothing gets into a closed mind, not even God.

In John’s gospel, a few tired, disillusioned disciples nearly give up. Thinking their journey with the miraculous over, they return to fishing, a way of life some of them knew before Jesus’ arrest and the fiasco of his death. Even at that point, they were still willing to be surprised, willing to experience the divine in a meal of fish and bread, served by a person they thought never to see again.

When they expected never to hear the living voice of Jesus, he called to them across the water. Having watched him die, they opened their minds to the divine reality of seeing him alive.

God may be in the explosions of stars, the expanse of space. John’s gospel says that we may also find God in the smallness of a loaf of bread, if our minds are open to the possibility.

Imagine, communion with the divine.

Loaf of Bread with Flowers


Here is another version of the story from John’s Gospel, as I retold it for the opening chapter of I,John. Sometimes just hearing a story told differently can change the way we think about it. I hope you enjoy it.

John

The morning that we found Jesus on the beach stays in my mind. I have never understood why. It was not the most impressive day in my memory, but it has become one of the most persistent. Finding him on that beach was miraculous, or so we thought at the time. Now it haunts me.

I see angels, and I see other things that are not angels. At least I see and hear beings who are not like us but who think and act and move, without bodies like ours. A few of them are brilliant and astonishing. Some are dark and fearful. I think that they are different beings, but they might be differing versions of the same kind of thing. And there is Adriel, whom I have heard and seen every day since we found that empty tomb.

Seeing creatures and hearing voices doesn’t mean they are real. A great many people have seen things that did not exist outside their minds. Of course, even if I couldn’t see these beings, couldn’t hear their voices, it wouldn’t mean that they weren’t there.

In the beginning was the word. That is how it began, just words and a man who walked down the shore and found us in our father’s boat. That’s the truth of it. He walked around talking to anyone who would listen, and he found us. Why we got up and followed him, I wonder.

Look where it got us. Look where it got him.

My father’s boat—we spent so much of our childhood in it. I can barely remember what he looked like, my father, but I do remember his beard, his hands. And I remember his eyes, looking at me when Jesus called us to follow him—my father was staring at me like he was gauging the strength of a net. He nodded, I thought, at least it seemed to me later that he had nodded, had offered us that small blessing with the quick understanding of a father. He could read water, read the sky, read the fish swimming, and he read my brother and I, though he was looking at me. My brother James was always like a fish jumping for a light, holding back just for me and for our father to decide. James was the oldest, but while he often walked ahead of me, he somehow always seemed to be following me.

So our father, Zebedee, looked at me and nodded, and James and I put down the nets and walked away with Jesus. It was never the same afterward. Maybe that is why I remembered that moment. Something in me knew that it was important, that it marked a change. There are moments in our lives that matter, not that there are moments without value. It is just that some moments are like a point when we are touched by God. We are brought into contact with something greater than ourselves, outside ourselves, that resonates with the spirit within us. We never returned, not really, not to stay. Our father’s boats were finally given to the servants, and sometimes I felt regret and doubt for leaving that life. We had not understood when we walked away with Jesus that day that we would never return. I don’t know whether my father knew it, but we did not.

Maybe that is why I agreed to look after Mary in the end. I was an irresponsible son who walked away from my father and our family business, and looking after her offered me a sense of redemption. Not that I had any choice. He had found the strength to speak while hanging on that cross. “Behold your mother!” What was I going to say? No, thank you, I have other obligations? Maybe that was the reason he said it, made that effort as he hung there to place Mary in my care and me in hers. It was a gift, something that would heal the sense of guilt inside me that he knew I carried, though I never spoke of it. Perhaps he had known how much I missed my father just from my voice, or from the way I sometimes spoke to James, or perhaps Jesus simply knew.

I loved her, of course. Who could not love Mary? If James and I were marred by what we saw that day, watching him suffer, watching him die, then she was more so.

And he was certainly dead.

I am left remembering all of it, at least I am left remembering those days. They are in my mind with the vividness of dreams, the ones that somehow seem more real than memory. Not that all of it is the same. Some moments stand out more than others, as with any memories, and not always the moments that I would have thought. You would think that the crucifixion might be my most vivid memory, but it is not. Oh, I remember that day, certainly, but it is not what haunts my dreams or creeps into my waking thoughts. I remember blind men, and Mary. I remember Peter’s great bobbing head as he made his way through the crowds. I remember the bread that Jesus gave us.

Most of all, I dream of that morning at the shore.

Smoke was rising from a small fire on the beach, and I saw him standing next to it. He was looking over the water toward us as we made our way to shore. I thought I knew him, even from that distance, but I couldn’t place him.

No one was talking. Peter’s boat was creaking, leaking slightly from having seen little use for the last three years. Maybe it was good that we had caught nothing. We probably would have torn the nets and sunk the boat with us in it. A fine bunch of fishermen we were. Perhaps we had forgotten how to fish, forgotten how to live like regular people, make a living.

Peter was mending a hole in the net. He dropped the netting shuttle, and I could hear him muttering and cursing as he felt around in the coils of rope for it. He had a curse for everything, all manner of language rearranged to suit the target. When his muttering died down, the only other sound was made by waves gurgling on the side of the hull.

“Friends, have you got any fish?”

I heard his voice over the water. Friends, he said. Something about the voice was like it was speaking inside me instead of from the beach, a crazy idea.

No, we told him. Nothing. No breakfast here. Go away.

“Throw the net on the right side of the boat, and you will catch some.”

All of us stared over the water at him, at the small fire, the smoke. That voice, I thought. We each turned and looked over the side of the boat. Nothing, no ripples, no flash from fish swimming in the morning light. We looked at our nets, piled in the bottom of the boat, wet and empty. Nobody spoke; we just started moving, pulling a net up, throwing it over the side.

The ropes pulled tight right away. We must have snagged something, I thought, and I leaned over the side to see into the water. Fish, schooling, a flashing churning shoal of fish, were filling the net, drawing it down. The others started pulling on the net ropes, straining against the weight. I was holding a mast tie, leaning out the other side of the boat for a counterweight, and I looked back to see him on the beach. He stood perfectly still, watching us, and I thought he smiled. That was when I knew him.

“It is the Lord,” I said, leaning out over the water. The boat lurched as Peter grabbed his tunic and jumped into the water, swimming for the shore. The rest of us struggled to get the net into the boat, fish piled gasping at our feet. As we made for shore I again held a mast tie and leaned out over the water, this time at the bow to listen and watch. It seemed to me that their voices murmured across the water, Peter and Jesus, but I could never tell what they said over the sounds of the oars and of the others talking in the boat before letting their words die as they also looked to the shore and to the one sitting with Peter on the beach.

There was a bump and the sound of sand dragging against the hull, and we were ashore. We left the boat and the fish, not bothering to cover them with our net or to wet them as was our wont. We stepped onto the sandy beach still unbelieving but wanting to believe, waiting for our vision to clear or the moment to resolve itself into something other than what we perceived.

Jesus was sitting by a fire, his arms around his knees as though simply sitting there was natural, was what he always did. He is dead, I thought to myself. I watched him die, slowly, crucified. Most of the others had run, not that I blamed them. I stayed, the women were there and somehow I could not leave them, could not leave him.

“Mother, behold your son,” he had said. I thought he meant himself. “Son, behold your mother,” he had added, and I knew he meant me, though at first I thought he meant to call me his son rather than Mary’s. Later I was not so sure he did not.

In years to come it was the sea that I thought of, blue green at the surface that day, black in the depths and shoaling with silver fish unseen from above.


I,John - a novel - is available from booksellers everywhere.

Holding On

Blowing Bubbles

Second Sunday of Easter | John 20:19-31

Holding On

“If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”  People love to argue over this passage. Hold on, though, and don’t turn away just yet — past all the arguments, there may be something useful here, something practical.

It’s no surprise that Christians have argued over this Jesus saying. Christians argue over so many other passages, so many other notions, so many other lines in the sand. The world around us, and sometimes the world within us, is full of lines, walls, cracks, divides, most of them no more real or substantial than the edge of a cloud. People push other people away, or draw them closer, all for their relative positions, their ideas, their sexuality, their color, their religion or absence of one, their poverty or wealth, their education or ignorance.

None of it is particularly useful.

Oh, there are all sorts of theological arguments and ideas, if you are inclined to that sort of thing. Much of it comes down to who has power and authority over whom, which seems to miss the point. For instance, was the power of forgiveness or the power to withhold it given only to the twelve (or the eleven who were left after Judas) and so by implication limited to their spiritual descendants, the ordained priests who claim to trace their line unbroken through the patchy bits of history to the select few who received the Spirit of God from Christ himself? Or is this forgiveness (or lack of it) tied solely to baptism, somehow limited to entrance into the Church? Or is Jesus talking about sins committed prior to baptism or those that follow it? And what sort of sin is he talking about, and just what constitutes a sin anyway…?

Blowing BubblesYou see why I say none of it is useful. Nothing in those arguments will get us through a dark night of the soul. There is nothing that would even brighten a cloudy afternoon. It is like giving a thirsty child a cup of honey — it’s very nice, but it won’t help.

Wait it a moment, though. How about this idea of retaining and forgiving, holding and releasing? There might be something useful in there.

How about the burdens we carry? You know, the ones we hold onto. And how about sin, however we understand it (it’s a bit like the famous definition of pornography — we know it when we see it), our own and that of others? We don’t really need to define sin to know it. Or experience it. Or regret it. Or do it, whether it is against God, or against other people, or against ourselves.

Burdens. Sins. Short fallings. Disappointments. Mistakes. Regrets. Injuries. Loss. I don’t know yours, and anyway yours are probably different than mine. We all have them, all of these things, in different measures and degrees and times, but we all have them.With a Bubble

This gospel claims that God empowers people to hold onto these burdens or to lay them down. More than that, it claims that this Spirit of God empowers people to help someone else do the same thing — to let go, to lay down a burden, or perhaps the opposite, to hold onto something precious, to carry a responsibility, to keep a shoulder to the wheel.

After all, the things we carry are not always burdens, and laying something down is not always freedom.

And who gets such power to hold or to release, to forgive or to be forgiven? Well, in this gospel, Jesus was talking to everyone who was there. He breathed the Spirit of God onto everyone present. There is no list of names, no picking this one but not that one. They are just called οἱ μαθηταὶ (mathetai, from the same word that gives us “mathematics”, or ‘that which is learned’.) These are the disciples, all who were there, without limitation.†

Jesus breathed onto his followers so that they might breathe in the Spirit of God. It is the image and symbol of God breathing life into the world all over again — a creation story, a new beginning. It’s a love story. It’s the miracle of forgiveness and of healing, the Easter story of God-whom-we-killed returning to fill us with the life that imbues all creation.

It is the power of letting go of what needs to be let go. It is the power of holding on to what needs to be kept and carried. And it is for everyone, the very breath of God.


† From this same Gospel, compare John 8:31-32: Then Jesus said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.”

Blowing Bubbles

Ideas on the Way to Resurrection

Easter — Resurrection of the Lord  |  John 20:1-18 or Luke 24:1-12

Ideas on the Way to Resurrection

What if we don’t buy into this whole story about Jesus coming back to life? What if people made it up? Or what if we only believe it because of our upbringing, or fear of dying, or simply habit?

We wouldn’t be alone. There is plenty of precedent, maybe even including the original, odd, abrupt ending¹ of the first and oldest gospel, the Gospel of Mark. Women come to the tomb to add spices and perfumes to the body of Jesus, an embalming, only to find the tomb empty except for a stranger who tells them that Jesus has risen from the dead, and the women flee in fear and ecstasy. That’s it. No elaboration. No explanation.

IM000871.JPGYet the early Christians (they called it the Way² — still a better name, I think, after all the centuries) flourished. They did it without a systematic theology or chocolate bunnies. They didn’t know that we would call this celebration Easter, the celebration of the story that Jesus died, was laid in a tomb, and rose again.

No painted eggs. No fake grass. No Easter egg hunt.

But what if we still can’t quite believe such a thing happened? What does God do with us, if there is a God?

God starts with us where we are, I think. Actually, if God is unbounded by the space-time fetters that define us, perhaps God starts with us where we are, where we have been, and where we will be, all at once.

And if we can’t quite accept that Jesus was resurrected, how about we just start with the idea of resurrection? It’s a pretty good idea — life where there was none, a new beginning, a fresh breath. Genesis.

What if we think of Christianity (the Way, if you like,) as faith in the idea of resurrection, a celebration of the notion that lives can begin again. Broken things can be mended. Lost things can be restored. New life can begin, and we don’t have to spend our lives shut away in some dark place, no matter whether we got there ourselves or were carried against our will.

Resurrection. That is something worth believing in, an idea worth holding onto. It’s reason enough to follow the Way.

And what of these astonishing claims that God was expressed in human form in this man Jesus, that this God-man allowed himself to die a cruel death at the hands of people like us, that afterward he rose from the dead? Surely if this happened, nothing stranger ever has?

Wormhole, digital art by Les Bossinas, via NASA.gov
Wormhole, digital art by Les Bossinas, via NASA.gov

It is interesting, the things we believe. Take Sea-Monkeys, dessicated brine shrimp that somehow return to life after being dried to dust. We watch them return to life, swimming in little plastic aquariums we order from comic books, and marvel. For fishing bait, my grandfather collected Catalpa worms (we called them Catawba worms, but they are the larvae of the moth Ceratomia catalpae.) He kept them in a box in the freezer. You could take them out later, let them thaw, and sometimes the things would begin to move again. It was peculiar, and amazing, and creepy.

Consider black holes in space, points of such dense gravity that even light itself is pulled inside. Unbelievable. Then there is the idea of a wormhole. Nothing to do with fishing, the Einstein-Rosen bridge kind of wormhole forms a tunnel through space-time. Conceptually, they are out there, though hard to locate — sort of like Easter eggs in space. We hear of such notions and nod, marveling.

God, though? Resurrection? We find those things hard to believe in, but embracing science doesn’t mean we have to let go of the mystical — they serve two different purposes, two differing pursuits, two ways of trying to understand the universe, what it is, what it means.

Maybe for this Easter, even if we are not quite far enough along the Way to embrace such possibilities, we can at least look with wonder at notions of grace scattered like Easter eggs along our path. Redemption. Renewal. Resurrection. This Jesus who says, “Behold, I make all things new.”

Those are thoughts worth finding.

IM000874.JPG

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¹ The earliest manuscripts of the Gospel of Mark end at verse 16:8 — “So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.”

² See Acts 9:2

A Borrowed Donkey

Liturgy of the Palms | Luke 19:28-40

A Borrowed Donkey

The story is that Solomon rode a donkey on his way to become king. People are forever comparing Jesus to him, pointing out that kings rode burros, that Jesus entered Jerusalem in a kingly procession, and all of that is true, so far as it goes. We may be sure of one thing: Solomon never had to borrow a donkey.

The path ahead of Jesus was strewn with the robes of common folk and whatever else they had at hand, palm branches and the like. They were poor, and they could have used some deliverance. As Alan Culpepper wrote, “Jesus was a king, but no ordinary one—the king of fishermen, tax collectors, Samaritans, harlots, blind men, demoniacs, and cripples.”¹

Entry Into Jerusalem. Pedro OrrenteA raggedy, raucous, tumultuous crowd, and a borrowed donkey—it was a spectacle. Some of the better folk urged Jesus to calm the multitudes, but he answered that were the crowd silenced even the stones would start shouting. There’s an image. No doubt his answer did nothing to endear him in the hearts of the religious folk.

Is it surprising that religious people wanted the procession quieted? The people who were following Jesus believed in him, believed in the things they had seen him do, believed that they needed a new king to get rid of Caesar, but they were not the religious establishment. They were the fringe, the outsiders, the odd folk Jesus drew to himself over and over. They were the sort of people who make churchgoers nervous.

The religious leaders had told everyone what the messiah would be like, and none of what they taught from their reading of scripture said anything about this man riding into Jerusalem on a borrowed donkey.

All that learning and study and preparation, and God surprised them. They had read the same scriptures that early Christians used to portray Jesus as messiah, and they still expected something different. This man could not be the messiah, could he?

They didn’t miss the signs because they were bad people. They missed the signs because they had traded their sense of wonder for forms of worship, had begun to believe their own ideas about what God is doing instead of believing God is doing something.

We are no better. Some of us think God does nothing, not anymore, and maybe never did. Others are so fervently and devoutly lost in our own expectations that we would not recognize God riding up to us on a borrowed donkey. We’d probably miss the shouting rocks, too, or tell them to hush while we closed our eyes to pray.

We should keep our eyes open. After all, God has better things to do than listen to long prayers. Anyone who’s ever ridden a donkey knows that much.

Pietro di Giovanni d'Ambrogio. Entry into Jerusalem. 1435-40. Pinacoteca Stuard, Parma

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¹  R. Alan Culpepper, “The Gospel of Luke,” in The New Interpreter’s Bible, ed. Leander Keck et al (Nashville: Abingdon Press, 1995), 370.