Category Archives: Scripture

Corpus Christi – for the life of the world

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His Life for the Life of the World. Jesus now associates the separation of flesh and blood in a violent death as the moment of total giving of himself. Jesus, the Son of Man, will give of his whole self for the life of the world (6:51c) by means of a violent encounter between himself and his enemies (1:5, 11; 2:18-20; 3:14; 5:16-18) in which his body will be broken and his blood will be poured out (6:53-54). This is the ongoing presence of Jesus in the gathered klasmata (vv. 12-13), the enduring gift that the Son of Man will give, the food that will not perish (v. 27) but will forever satisfy all hunger and thirst (v. 35). Continue reading →

Corpus Christi: context

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Corpus Christi processionOn this coming Sunday, the Church will celebrate Corpus Christi. At its core the solemnity is a celebration of the Tradition and belief in the Eucharist as the Real Presence of the Body and Blood of Jesus Christ. In the early church there was no perceived need for a unique celebration. Celebration of the Tradition and belief was part of the Holy Thursday liturgy. But that all changed in the 12th century. You can read more about how the feast came to have its feast day here. Continue reading →

Trinity Sunday: God so loved the world

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Syuzanna Avetisyan - somewhere on Google+God so loved the world… For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. Verse 16 provides the link between the two parts of the discourse. It sums up vv. 14-15 by reiterating the salvific dimensions of Jesus’ death, but moves the argument forward with its reference to God’s love. God gave Jesus to the world because God loves the world. Continue reading →

Trinity Sunday: the offer of new life

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SanDamianoCrossThe Monologue. At v. 11, the text shifts from a dialogue to a monologue. The dialogue between Jesus and Nicodemus alternated between Jesus’ offer of new birth (vv. 3, 5-8) and Nicodemus’s resistance (vv. 4, 9). The shift to the monologue allows Jesus’ voice to silence the voice of resistance. Jesus’ discourse runs through v. 21 and divides into two parts. Verses 11-15 interpret Jesus’ offer of new birth through his death, resurrection, and ascension, and vv. 16-21 focus on the theme of judgment.

We know. Jesus begins the discourse by speaking in the first-person plural. English translations of v. 11 mask the Greek word order. The translation “we speak of what we know ” flows in English, but the sentence literally reads, “what we know we say” (oidamen laloumen). This word order is important because it means that the beginning of Jesus’ discourse and Nicodemus’s opening words to Jesus (v. 3) are the same: “we know…. “ It is possible to read Jesus’ words as a continuation of the irony of v. 10; Jesus parodies Nicodemus’s assertion of his knowledge. Continue reading →

Trinity Sunday: water and spirit

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waterandspiritThe Dialogue Continues… Nicodemus is oblivious to the two levels of meaning. He focuses on one meaning of “born anōthen” (“again”) and protests that what Jesus calls for is physiologically impossible (3:4). As in v. 2, Nicodemus’s categories of what is possible intrude into the conversation. On the level that Nicodemus understands Jesus’ words, Nicodemus’s protest is correct. It is impossible for a grown man to reenter his mother’s womb and be born a second time. Nicodemus’s protest is ironic, however, because his words are correct and incontestable on one level, but that level stands in conflict and tension with what Jesus intends by the expression “to be born anōthen.” Jesus’ words speak of a radical new birth, generated from above, but Nicodemus’s language and imagination do not stretch enough to include that offer. Continue reading →

Trinity Sunday: being born

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waterandspiritBorn anōthen. Jesus response to Nicodemus’ opening greeting is bold, challenging and begins with the solemn “Amen, Amen…”

3 Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born gennēthē anōthen .”

The expression gennēthē anōthen can be translated as “born again” or “born from above.” Some bibles opt for the “again” (TLW), some opt for “again” with a footnote to explain there is an alternative (RSV, NIV, TEV, NASB, ESV, KJV). Other opt for “from above” without explanation (NAB, NJB) or with explanation as to the alternative (NSRV, CEV). Continue reading →

Trinity Sunday: prelude to belief

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Nicodemus and JesusCommentary. In John 3:1-21, the focus shifts from the interaction of the many with Jesus to Jesus’ interaction with a single individual, Nicodemus. What follows seems to naturally divide into two parts: vv. 1-10, the dialogue between Jesus and Nicodemus; and vv. 11-21, a discourse by Jesus. This text is the first instance of a common Johannine pattern of a central event, in this case a dialogue, followed by a discourse that draws general theological themes out of the particular event. Continue reading →

Trinity Sunday: context

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TrinityHoly Trinity Sunday is celebrated on the first Sunday following Pentecost in most of the liturgical churches in Western Christianity. It is a solemn celebration of the belief in the revelation of one God, yet three divine persons. It was not uniquely celebrated in the early church, but as with many things the advent of new, sometime heretical, thinking often gives the Church a moment in which to explain and celebrate its own traditions; things it already believes and holds dear. In the early 4th century when the Arian heresy was spreading, the early church, recognizing the inherent Christological and Trinitarian implications, prepared an Office of Prayer with canticles, responses, a preface, and hymns, to be recited on Sundays to proclaim the Holy Trinity. Pope John XXII (14th century) instituted the celebration for the entire Church as a feast; the celebration became a solemnity after the liturgical reforms of Vatican II. Continue reading →

Pentecost: recieve the Holy Spirit

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light2nations“Receive the holy Spirit” – Verses 21–22 are a key passage in Johannine theology. The disciples receive the Holy Spirit at this second coming of Jesus: the eschaton, the final era, is now; future is present. In 7:39, the Spirit had not yet been given, since Jesus was not yet glorified. On the cross, Jesus, manifesting the nature of God, which is love, delivers over the Spirit (19:30), symbolized immediately afterward by the flow of the sacramental symbols of blood and water. Continue reading →