Holy Wisdom Church
Emily Dickenson famously wrote, "They say, that God is everywhere, and yet, we always think of Him, as somewhat of a recluse."
As we know, the Jewish people of God in today’s story were governed by harsh and ruthless authorities.
Hard words were needed if someone were to give voice to the ancient prophets. They had to be dramatic words: I bless and I accuse. I warn and I bring mercy.
If Jesus simply claimed he was new prophet speaking those very words of God—the powers that be would have laughed. They did so in fact, by saying no prophet comes from Galilee . Who does he think he is?
As we know, Moses predicted God will raise up a prophet “as he raised me up.” Isaiah 700 years before Christ said, “Know that your ways are not my ways. My Word goes forth until it brings reconciliation. The chastisement of our world was upon Him, and by His wounds we were healed.” John the Forerunner said, “He will baptize with the Holy Spirit, and with fire.” (Matt. 3:11)
But even so, in fact, Jesus said much more, “I and the Father are one.”
That woke everyone up: How could it be possible, even to suggest this? Who could prove Jesus' teaching was from God and not merely from himself? Those in charge were not just skeptical—they were threatened on many levels from another dimension.
Recalling “My ways are not your ways,” Jesus continued: The world does not recognize me. You seek glory from one another instead of from God. You do not know God—Not the presence, nor the miracle of grace in the midst of destruction; not the pearl of great price or hidden treasure in the middle of a field.
Our desires and natural egotism are deeply, often unknowingly, antagonistic and resistant toward God. Jesus said “Those who are by some grace aligned with God’s ways recognize I do the will of God. They know whether my words are from God or whether I am setting up my own doctrine. You know in your heart of hearts, existentially, in your gut feeling, e.g. ‘My spirit leaps for joy.’”
This is truth as satisfying, liberating, creative, life-giving, real, reality, from the perspective of the highest things. Here it is a matter of the survival of the human spirit. He says, “To glory in my own glory and power would be a lie; being willing to die for my teaching gives witness to the truth.”
This was not mere political maneuvering. These words broke through the boundaries of mere religion. Neither was this the fickle messianic projection of the multitudes! He says, “It is not about me. I am not in control of Life’s ways, the ways of the one who sent me.” Here religiosity and spirituality are confronted by authentic religion, by the profound call and guidance of the spirit.
He was known by works of compassion and healing. His message was, “Take up your cross: I came to suffer and die: it is for this purpose I come to this hour.” Everyone must die; he accepts to die even before his time, if it must be so.
After the resurrection event it took until Nicaea to begin to gain the clarity to have agreement on the event and the teaching, and how to talk about it. What about us, who know the story and the history?
It is not enough to be a completely sincere and genuine person who wants to do what is right. Many have missed heaven by 18 inches, the distance between the head and the heart. We need to have both of them healed and blest with interior harmony.
“No one ever spoke like this, ‘I am meek and humble of heart.’” Is he more than a friend of God, a prophet? “You have words of life. Who else can we turn to?” To possess the virtue of faith is to experience authentic knowing, to use a special quality of words, and to develop character.
Trust is not a simply the decision to believe apparent facts. Instead, it is a coming to the Lord—as a feast, a banquet, and a spring in the desert when we are dying of thirst. Believing is receiving the Lord as water, food, and life for the soul.
