What's In A Name? (Jn 16:20-23)

 

Jesus makes a bold claim about the power of his name when he tells his disciples that “whatever you ask the Father in my name he will give you” (Jn 16:23).  He makes his claim even stronger by adding that “Everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened” (Mt 7:8).  Jesus not only reveals the power of his name.  He also guarantees that the Father will respond.

We might think this guarantee means that we will receive whatever we want from God merely for the asking.  This is not the guarantee, however.  The guarantee is that the Father will respond to all requests made in the name of Jesus, not that the response will necessarily match our request.  Sometimes, it does, and sometimes it doesn’t.  At times, we might even think that God has not heard our prayer, let alone respond.

Jesus shows how to understand the guarantee when he asks: “Which one of you would hand his son a stone when he asks for a loaf of bread, or a snake when he asks for a fish?  If you then, who are wicked, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him” (Mt 7:9-11).  In this way, Jesus makes it clear that God will always respond to our requests in a way that serves our best interests.  At times, we just might not see it that way.

Our best interests depend on and derive from our relationship with God and with others.  This is the whole point of the two great commandments.  Our first priority, therefore, is to seek the kingdom of God and his righteousness, and the rest of what we need will be given to us (Mt 6:33).  Paul relies on this premise when he writes to the Romans, “Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect” (Rm 12:2).  We hear the same message from Isaiah: “Learn to do good. Make justice your aim: redress the wronged, hear the orphan’s plea, defend the widow (Is 1:17), welcome the stranger (Dt 10:17-18), and treat the foreigner as your own (Lev 19:34).

This is how Jesus lived and loved.  Jesus came to serve, not to be served, and he expects the same from us (Mt 20:28).  “Whoever wishes to be great among you shall be your servant,” he says to his disciples (Mt 20:26).  He offers the Good Samaritan story as a case in point.  The Good Samaritan focused on how to be neighbor, not on who is neighbor.  This story shows that giving to others out of love is the chief mark of discipleship.  All shall know the disciples of Jesus by their love for one another (Jn 13:35).

Jesus himself has proven his love for God and for us, his companion sojourners on the way of love, more than anyone.  His profound love motivated the sacrifice of his life as a ransom for many (Mt 20:28).  For this reason, “God highly exalted him and bestowed on him the name above every other name, so that, at Jesus’ name, every knee must bend in the heavens, on the earth, and under the earth, and every tongue proclaim to the glory of God the Father: Jesus Christ is Lord (Phil 2:6-11; cf. Is 45:22).  No wonder Jesus makes the bold claim that, “Whatever you ask the Father in my name he will give you.”  

Convict or Convince? (Jn 16:5-11)

 

When Jesus says the Advocate will come and convict the world in regard to sin, righteousness, and condemnation, he means something different by convict than is commonly understood.  Ordinarily, to convict someone is to find them guilty of a crime or wrongdoing, and then condemning them to some sort of punishment.  In a formal sense, a judge is the usual administrator of such a process.

Jesus, on the other hand, uses the word “convict” in referring to the role of the Advocate as we would use the word convince.  The Holy Spirit will come and convince us of the truth about sin, righteousness, and condemnation to guide us on the right path that leads to the Heavenly Father.  Jesus does not intend to condemn the world.  He makes this clear when he says: “If anyone hears my words and does not observe them, I do not condemn him, for I did not come to condemn the world but to save the world (Jn 12:47). 

Had Jesus meant to convict and condemn us, he would have referred to the Holy Spirit as our judge.  Instead, he refers to the Holy Spirit as the Advocate.  He sends the Holy Spirit as our Advocate, not our judge.  An advocate is one who helps, supports, guides, and defends those in his or her charge.  Jesus sends the Holy Spirit as our Helper, our Defender, our Light in a world of darkness to convince us about the values needed for righteous living.

Jesus wants us to live according to the values of God rather than the values of the world.  Seek first the kingdom of God, he tells us (Mt 6:33).  Make God's will the priority above all else, including material needs and personal desires.  Jesus emphasizes the possibility of this orientation when he urges us to “be perfect, just as your heavenly Father is perfect” (Mt 5:48).  Jesus puts it this way because the holiness of God and his perfection are one in the same thing.  “I am who I am,” God tells Moses (Ex 3:14).  God is love, God is truth, God is beauty, God is unity, God is good, God is perfect, God is Holy.

In human terms, we might say that God is a person of integrity who always lives in a manner perfectly consistent with his values.  God is never anything but God, and all that God does is always completely consistent with who God is.  God is love, the very essence of his being (1Jn 4:8).  God is slow to anger, generously merciful, gracious and kind (Ps 108:8-9).  God is just and fair, showing no partiality (Rm 2:11).  God is always faithful to these values because God is always true to himself. 

The same can be said of Jesus.  Jesus came to do the father’s will, and never deviated from that purpose.  He was perfect in his resolve to carry out the will of the father as he understood it.  He applied that understanding in his life to the best of his ability, even to the point of surrendering his life for our sake.  Jesus remained true to himself and to what God called him to be.  In human terms, Jesus was a person of integrity.

Jesus, therefore, is our model who shows us that living in accordance with the values of God means being true to ourselves as God fashioned us and called us to be.  This is how Jesus lived (1 Jn 2:5-6).  From the very beginning, God called us to a life of holiness (Eph 1:4).  This universal call to holiness motivates Paul’s instruction to the Romans: “Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect” (Rm 12:2). 

Living in a manner consistent with the values of God is a life of integrity made up ordinary things done with extraordinary devotion to God.[1]  The Holy Spirit is our Advocate who guides us in this pursuit.  When we listen to the Holy Spirit and follow the Word of God, we stay in a right relationship with God.  We then have no fear of condemnation.  A life of integrity based on the values of God is how we find true peace and lasting joy (1 Chron 29:17).

 

 

 

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[1] Treatise on the Love of God, Francis de Sales, VIII, p. 11.

What a Friend We Have in Jesus (Jn 15:12-17)

 

“What a friend we have in Jesus” is a poem from the 1800’s that became a popular Christian hymn.  We may not know the words to the hymn, but we do know who the friends of Jesus are.  His friends are those who do the will of God.  Jesus came to do the will of his heavenly Father, and to give eternal life to those who believe in him (Jn 6:38-40).  His friends, therefore, are like minded followers who share his values and goals.  Jesus makes this plain when he says that those who do the will of his Father are the ones who will enter the kingdom (Mt 7:21).  This statement implies that knowing God’s will is possible and deserving of serious consideration.   

Scripture reveals God’s will to us in at least two ways.  One way involves God’s plan for creation, a new heaven and a new earth where Jesus will draw all things to himself (Rev 21:1; Jn 12:32).  And, nothing can prevent this from happening.  For, Isaiah says on behalf of the Lord, “So shall my word be that goes forth from my mouth; It shall not return to me empty, but shall do what pleases me, achieving the end for which I sent it” (Is 55:11).  When this new creation will come about, however, remains a mystery. 

Until then, scripture also reveals the will of God in terms of his plan for each of our lives.  The prophet Jeremiah expresses this idea when he says on behalf of the Lord, “For I know well the plans I have in mind for you—plans for your welfare and not for woe, so as to give you a future of hope (Jer 29:11).  Thus, God has a plan for each of our lives, and we have good reason to put our hope and trust in that plan.  For that reason, St. Paul urges us to find out what is pleasing to the Lord (Ep 5:10).

Although scripture does not reveal the details of each individual’s plan, we know in a general sense that God expects each of us to carry out good deeds in imitation of Christ.  Timothy calls attention to this expectation in a very clear and powerful manner.  In his letter, Timothy claims that we should do good and be generous with our own wealth.  That way, we will lay up treasure for ourselves as a firm foundation for the coming age and the ultimate life that is truly life (1 Tim 6:17-19). 

We also know from scripture that God prepared in advance good works for each of us to carry out (Ep 2:10).  The specific good works, as well as when and how, are a matter of opportunity and personal choice based on our own circumstances and available resources.  Jesus reminds us that our purpose is to let our light shine before others, so that they may see our good deeds and thereby glorify the heavenly Father (Mt 5:16).

This motivates Paul’s claim that there many gifts but one spirit to equip us for doing good works, especially the work of building up the body of Christ (Eph 4:12).  We can do that by using our gifts in service to one another (1 Pt 4:10).  In that sense, our good works are like a leavening agent that causes the dough to rise.  Through good works, we become the farmer tending the growing seed.  We tend the kingdom of God by keeping his commandments to love Him and one another as Jesus loves us. 

Jesus calls each of us to a different way of life, a different way of seeing things.  He wants to form a partnership with each of us (Phil 4:13).  Jesus wants coworkers, who will be salt and light for the world, to bring about his bounty—his peace, justice, love, reconciliation, and respect for the dignity of all, especially those in our daily lives. 

Being a friend of Jesus means following his example to become more like him in serving others.  “I came to serve, not to be served,” Jesus tells his disciples (Mk 10:45).  The friends of Jesus did the same, each in their own way.  They applied his commandment to love and serve others in their daily lives.  We can do likewise. 

As followers of Christ, we are chosen for a life of good works born of faith and love to bring about a new reality, a new world—the kingdom of God.  This is the will of God.  The choice is ours.   

 

 

The Old Becomes New (Jn 13:31-35)

 

Jesus makes a surprising claim of giving a new commandment when he says, “Love one another.  As I have loved you, so you also should love one another” (Jn 13:34-35).  This commandment was not really new.  This same commandment, “You shall love your neighbor as yourself,” was already found in Leviticus (Lev 19:18).  So, why does Jesus say his commandment is a new one?

In one way, Jesus describes his commandment as new because it expands the meaning of neighbor.  For the ancient Hebrew, neighbor was a term that applied only to the Israelites themselves, and perhaps to outsiders who had lived with them long enough to be considered native born.  Their understanding of the Levitical principle to love others therefore applied only to their own people, and certainly not to the whole human race.

Jesus, on the other hand, expands “neighbor” to include all people, even one’s enemies.  “Love your enemies,” Jesus says to the people, “and pray for those who persecute you” (Mt 5:44).  Thus, his commandment of love is new because it is a universal call to love all people, regardless of time, place, culture, or familial relationship.  In the eyes of Jesus, we are neighbor to each other because of our shared spiritual heritage and destiny.  We share a common origin in God.  We are all children of God and precious in his sight (Ps 17:8).  Thus, we share a spiritual worth and dignity deserving of mutual respect and esteem.

In another way, Jesus makes his commandment new as a matter of justice and mercy.  Jesus is fully aware of the scoundrels who are part and parcel of daily life.  For that reason, he knows that we will, at times, question our ability to love others as we love ourselves.  Jesus makes it clear that we do have this ability when he says, “As the Father has loved me, so have I loved you. Abide in my love” (Jn 15:9-10).  Jesus means that we can love others because God loved us first (1 Jn 4:19). 

The Apostle John emphasizes this same point in a different way when he writes, “If anyone says, ‘I love God,’ but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen.  This is the commandment we have from him: whoever loves God must also love his brother (1 Jn 4:20-21).  In this way, John makes it plain that we love God by loving his children (1 Jn 5:2).  Sounds a bit circular, but John says this because God is love itself. 

In making his commandment a new principle of living, Jesus does not romanticize love.  He is not being sappy when says to love one another as he loves us.  Nor does he require that we like everyone or accept everything they do.  Jesus loves us because of our inherent worth as a child of God and not because we have earned his love.  His love for us is unconditional.  We can do the same, as impossible as it may seem at times.   

We begin by putting aside our ideas of prestige and privilege.  Jesus says: “If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet.  I have given you a model to follow, so that as I have done for you, you should also do” (Jn 13:14-15).

Jesus goes a step further and reveals the kind of love he has in mind.  When he asks Peter, do you love me, and Peter responds yes, Jesus immediately tells him—feed my lambs, tend my sheep.  In effect, Jesus says to Peter, love those I love in concrete, beneficial ways.  My lambs are hungry for many things, both physical and spiritual.  Help them as best you can whenever you can.  Sometimes, this means giving a little, other times, it means giving a lot.

Jesus does not leave us alone in our response to his invitation of love.  He gave us the Holy Spirit as our guide.  In the Profession of Faith, we say, “I believe in the Holy Spirit.”  We believe that the Holy Spirit is a powerful creator who can, and often does, intervene in human affairs to help us do things we cannot do alone.  The Holy Spirit speaks to us in our hearts and minds, and through the wisdom of others to transform our lives.  The Holy Spirit “nudges” us to a better way of living, to love others and touch their lives as Christ loves and touches each of us.  We can live this way by following the Spirit’s lead (Gal 5:25).

Following the lead of the Holy Spirit might call for a change of mind and heart.  We change our minds about what is important, what values will motivate and guide our way of life.  This change of heart and mind clears the way for a genuine life in the Spirit based on the values of God.  Life in the Spirit is none other than a commitment to carry out authentic good deeds born of love in imitation of Christ. 

Following the path of love as a matter of justice and mercy is the message that Jesus preached long ago.  He invites us to do the same, to live a certain kind of life, to be a certain kind of person.  The decision to follow Christ on the path of love is a decision to be just and merciful towards others, especially the poor and vulnerable members of our society.  These are the values of God.  To live in the Spirit of Christ is to live a life of integrity rooted in love of God and love of neighbor.

A Boy Does the Work (Jn 6:1-15)

 

Feeding five thousand people with a few loaves of bread and some fish is a remarkable story in itself, especially for a place and time without the availability of modern food stores.  Despite the obvious lack of available resources, Jesus asks Phillip the odd question of where they could buy enough food to feed the many people who had followed along.  Enough food was indeed found, but how is not made clear in the story.  The results, however, are well known.  After Jesus blesses and gives thanks for the five loaves and two fish, the food is distributed and the leftovers fill twelve wicker baskets so that nothing goes to waste.

The significance of this miracle is undeniable, indicated by the fact that this story is the only miracle found in all four gospels.  The Evangelist John uses this story as one of seven signs that reveal who Jesus is and what he is about (The Gospel of John, Barclay, p. 9).  For John, the multiplication story serves as a prelude to the bread of life teaching. 

Not long after the miracle of the loaves, Jesus says to the people, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst” (Jn 6:35).  With this, John aims to show that the Eucharist is the bread of life, a morsel of which will be shared by many, just as the multiplied bread was a morsel shared by many on the grassy knoll. 

The supporting characters in the multiplication story provide additional insight into who Jesus is and what he is about.  This insight in turn helps us understand our relationship with Jesus.  Phillip is the first.  When Jesus asks him where to buy enough food for the hungry people, Phillip’s immediate response is to throw up his hands in frustration and desperation.  He is overwhelmed.  He sees no available option because the money needed to buy even a morsel for so many people is absurd.  Phillip suffers from the common ailment of paralysis by analysis, so he does nothing.  He doesn’t even think to ask Jesus for his opinion on the matter.

How many times do we respond like Phillip when faced with what appears to be insurmountable odds?  Our anxiety and worry lead us to forget the advice of Peter who urged the early Christians to “Cast all your cares on God, because he cares for you” (1Pt5:7; Ps55:23).  Jesus likewise cautions against worry, for tomorrow will take care of itself.  Jesus urges us to have courage and seek first the kingdom of God, and everything else that we need will be provided without our worry (Mt 6:33-34).

Andrew is another character in the multiplication story who provides a lesson.  He is a little more positive than Phillip.  Andrew’s first response to the question about food for the many is to point out the presence of a boy who has five barley loaves and two fish.  Andrew’s hope, however, quickly fades into skepticism about the usefulness of such meager supplies for such a large crowd.  Andrew has little confidence in his ability to do anything, so he simply relies on someone else—the boy—to solve the problem. 

How often do we act like Andrew?  We are hopeful at first that things will work out well, but our confidence soon turns to doubt in our ability to do much of anything.  Our anxiety and fear hold us back, and we do not turn to Jesus for hope and encouragement.  We forget that Jesus pleads for our trust when he says, “Come to me all you who labor and are burdened, and I will give you rest” (Mt 11:28).

Then, there is the boy.  We don’t even know his name, but we know that he brings all that he has—his five barley loaves and two fish—with complete humility and trust that Jesus will accept his meager supply and take care of the rest.  Without question.  Total abandonment and trust in Jesus.  This young man took seriously the advice found in Proverbs: “Trust in the Lord with all your heart; on your own intelligence do not rely.  In all your ways be mindful of him, and he will make straight your paths” (Prov 3:5-6).

The lesson the boy offers to us is clear.  When Jesus said, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst” (Jn6:35), he in fact claims that he can nourish our spirits.  He claims that he is enough for all. 

The challenge for us today is that we often doubt this possibility.  We question how to find genuine nourishment.  Sometimes we look for it in the wrong places.  Sometimes we spend our spiritual coin for what is not bread; our wages for what fails to satisfy.  There are times when we experience spiritual poverty and feel as though we have nothing to eat or drink.  In those times, we are not satisfied.

Yet, the Lord Jesus calls us out of our poverty.  He invites all of us to come to his banquet with trust and confidence.  “Come to me all you who labor and are burdened,” Jesus says, “and I will give you rest.”  All we have to do is bring all that we have—our hunger and our thirst—to him, and then do as he says.