CONTINUED...
Metaphysically, "sacrifice" means "to make sacred." Jesus' life was made sacred by and through his sacrifice a redeeming act in much the same way that the Nazi Holocaust victims' sacrifice of life "redeemed" us in modern times from further hatred and anti-Semitism. We can never have "false pride" or "spiritual pride" in mistaken assumptions of innate and inevitable righteousness after such horrible events, but instead we must work out our salvation with "fear and trembling" or careful and respectful concentration and determination. In verses 37-38 of chapter 10 (NLT), Jesus tells his followers "Don't believe me unless I carry out my Father's work. But if I do his work, believe in what I have done, even if you don't believe me. Then you will realize that the Father is in me, and I am in the Father."In chapter 11, a story is presented of Jesus raising Lazarus from the dead so that God's glory is revealed. But a symbolic teaching follows as Jesus states "I am the resurrection and the life. Those who believe in me, even though they die like everyone else, will live again." An amplification occurs in chapter 12, verses 23 to 28. In the NLT translation, Jesus teaches that "The truth is, a kernel of wheat must be planted in the soil. Unless it dies it will be alone a single seed. But its death will produce many new kernels a plentiful harvest of new lives. Those who love their life in this world [the horizontal dimension of the Cross] will lose it. Those who despise their life in this world keep it for eternal life [the vertical dimension]. Those who want to be my disciples must come and follow me, because my servants must be where I am [the ascended or anointed Consciousness]. And if they follow me, the Father [Spirit; Sacred Source] will honor [recognize and bless] them." Hence, verses 44 to 46 (NLT): "If you trust me [Jesus' revelations and teachings], you are really trusting God who sent me. For when you see me [Jesus' actions, healing ministry, and nature], you are seeing the one who sent me. I have come as a light [the carrier of Divine Wisdom] to shine in this dark world, so that all who put their trust in me will no longer remain in the darkness."
In chapter 14, Jesus "explains" that "the Way to the Father" is through him or through his consciousness of at-one-ment with the Father. Obeying the teachings is what matters: "If you love me, obey my commandments" (verse 15). In verse 24 (NLT), Jesus reiterates that "Anyone who doesn't love me will not do what I say. And remember, my words are not my own. This message is from the Father who sent me." In verses 27 to 29, Jesus promises a "peace of mind and heart" to his followers. The Love motif continues well into chapter 15. Jesus states in verses 9 and 10: "I have loved you even as the Father has loved me. Remain [abide] in my love. When you obey me, you remain in my love, just as I obey my Father and remain in his love." The symbolic context is that Jesus is "the True Vine" and the Father is "the gardener" who "cuts off every branch that doesn't produce fruit." Also in chapter 15:12, Jesus commands the disciples "to love each other."
We find in chapter 17 a long and heart-felt prayer (probably not actually ever spoken by Jesus) that reveals the "bonds of love" that held John's mystical community, and by extension the entire early Church, together in its times of persecution. A mystical union of sorts is predicated on agape love. In verse 3 (NLT, but closely synonymous with the older KJV version) Jesus supposedly says "And this is the way to have eternal life [harmony, peace, and everlasting happiness] to know you, the only true God, and Jesus Christ, the one you sent to earth." The NRSV rendering is "And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent." It is doubtful that "the historical Jesus" ever used such words to refer to himself.
Chapters 18 to 21 are almost an addendum. It is a familiar rendition of Jesus' trial, crucifixion, resurrection, and appearances. There is a greater emphasis on the non-complicity of the Roman government in "convicting" Jesus of any "blasphemy." The original text appears to end at the conclusion of chapter 20. Bible scholar Raymond Brown observes: "Plausibly the Fourth Gospel once ended with c. 20. The supplementary c. 21 shows Johannine characteristics and so it probably represents another collection of early appearance stories which the final redactor found in the story and added to the work of the evangelist." (Brown, p. 100) In chapter 21, the resurrected Jesus appears to Peter, the disciple who had denied Jesus. A sort of "reconciliation," very tender in tone, is achieved between the risen Jesus and the disciple Peter. In contrast to Judas' betrayal, Peter's denial is presented as not being nearly as serious a breach, although Judas' extreme remorse led to his suicide, and Peter simply felt sorry for himself! But it is not for us to judge; there's a bit of "Peter" and "Judas" in all of us! Don't we all deny and even betray our inner Divine Christ-hood at times? Regarding the final verse of chapter 21, Brown observes "The whole Jesus cannot be captured in the pages of a book, even a book such as the Fourth Gospel." (Brown, p. 104)
CONCLUSION
In his book The Gospel and Epistles of John: A Concise Commentary, Roman Catholic Bible scholar Raymond Brown mentions "sources of John's tradition." He writes that: "John is often characterized as a Hellenistic Gospel. The abstract ideas like light and truth; the dualistic division of humanity into light and darkness, truth and perversity; the concept of the Word - all of these were once held to be the product of Greek philosophical thought and the pagan mystery religions." (Brown, pp. 13-14)
Brown, however, finds similar themes in portions of the Dead Sea Scrolls that outlined the peculiar views and theology of the Qum'ran community. But Brown concedes: "We admit, however, that this is not a complete solution to the problem of the Jesus of John who speaks very differently from the Jesus of the Synoptics." (Brown, p. 14) To this writer, it is apparent that just as the leaders in the early churches were forming a religion about Jesus, and Paul was articulating a theology about Christ, so likewise John's school was establishing and finalizing its esoteric or mystery teachings. Brown states: "The Johannine tradition may be remembering and emphasizing ideas that did not seem important to the Synoptic writers." (Brown, pp. 14-15)
In conclusion, we see in John's Gospel an early "alternative" and more "esoteric" interpretation of Jesus. It "supplements" the synoptic Gospel accounts. It lends itself to the focus on aspects of "metaphysical" Christianity. The question for us to ask is --"What would Jesus think?" -- of John's Gospel. Does it "obscure" Jesus or deepen our understanding? I'd suggest that it both obscures and clarifies. I do not think a "definitive response" to John's Gospel is necessary. I do think that John's early community in some ways softened the developing judgmental puritanism of Pauline theology. John's Jesus was full of love for his followers! Jesus' "prayer" in chapter 17 of John's Gospel emphasizes this vividly. John's Gospel also illustrated an early non-majority way of interpreting Jesus and Christ. John's "school" and its Gospel present examples within early Christianity of a diversity of understanding. Interestingly, "clarification" of John's Gospel may have been necessary early on! Brown thinks that "First John is an interpretation of the Fourth Gospel" put out by the Johannine community (see Brown, p. 108).
The insights of "the beloved disciple whom Jesus loved" deserve a hearing in every century of the Church. Are there different "layers of meaning" in John's writings? What I find very curious is that Jesus and John perhaps actually had an intimate "human" relationship that could transcend attempts to deify Jesus! John had "laid his head on Jesus' breast" - a profound act of devotion. Did John and Jesus have a special understanding? Was it the mystical relationship of "the Spiritual Friend?" It is, after all, love that really distinguishes John's writings and his view of Jesus. Amidst the esoteric "Word made flesh," we see a tender and loving human side of Jesus, especially in chapter 17 of John's Gospel and in the First Letter of John.
In John's works, we see the Logos and the Light, but also a love dimension.
* * * * * Symphony of Love
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