The Face of God

JMJ

FIRST DAY IN CHRISTOLOGY CLASS was hard because too much thinking! Dr Turek teaches in a way that leaves you thinking for hours after it’s all over. I’m still digesting it today, Monday, but it seems less like “thinking too much” and more like we were praying. Contemplata aliis tradere, and all that: You get a blog post even without a paper due.

First walk through the stories about Jesus’ baptism. We started with the usual question, If Jesus was without sin why did he need to be baptized? “Usual question” in the sense that it’s the sort of question that’s so common it gets used as a homiletical device whenever the Baptism of Jesus comes up in the readings. (Note to self: do not do this.) It’s sort of a gotcha. “Well, you say Jesus is God so why dunk him at all?” In the course of our conversations, we unraveled the question slowly. When my friend Marvin made a comment about Jesus being God and the sky was opening up, it hit me like a bowling ball that Jesus is not baptized like us – we are baptized like him. God was dunked into the water so that we could be dunked into the water at all. Jesus had to be baptized as sinless: we’re the odd part, confessing our sins as we go in. The new thing is that our sins get washed away – not that he was sinless to begin with. We’re reading Pope Benedict XVI’s Jesus of Nazareth, Vol 1, and it comes home suddenly (as he teaches) that John’s Baptism was not sacramental: it didn’t forgive or wash away sins. It indicated repentance – a change of heart – but it didn’t confer grace. Jesus changes that.

But that could not be if Jesus was not God.

And it’s Jesus being God that is the point of Christology and of our salvation.

The Prologue in John’s Gospel (John 1:1-18) opens with the claim that the Logos of God is with God and also is God. Dr Turek pointed out the “with” there is actually the Greek word πρός pros meaning “to, towards, with”. So when the word is πρός God, that means to God or better “towards God”. The Logos is constantly turned toward God, the Son eternally contemplating the Father. And the Father is continually pouring himself out to the Son. John 5:19 says, “Yes, indeed! I tell you that the Son cannot do anything on his own, but only what he sees the Father doing; whatever the Father does, the Son does too.” So what the Father does (self-emptying) the Son does as well, giving himself back to the Father.

The Prologue says it’s this Logos, this Son that has “become flesh and dwelt among us” (1:14) using another Greek word, σκηνόω skénoó, meaning to pitch a tent and echoing how God pitched a tent (the Tabernacle) in the middle of the tribes of Israel. (That’s the header image on this post.) This God now dwells with us however the Prologue and the New Testament take it further. Verse 14 says we beheld the “glory” of the Word “full of grace and truth”. And closes (v. 18) saying “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.” That “in the bosom” will be important. Hold on to it.

Later Jesus prays for us all:

I pray not only for these, but also for those who will trust in me because of their word, that they may all be one. Just as you, Father, are united with me and I with you, I pray that they may be united with us, so that the world may believe that you sent me. The glory which you have given to me, I have given to them; so that they may be one, just as we are one — I united with them and you with me, so that they may be completely one, and the world thus realize that you sent me, and that you have loved them just as you have loved me.

John 17:20-23 (CJB)

Did you catch all that? It’s a bit dense, but Jesus wants us to be in him in his unity with the Father. As the Son is to the Father, we are to be also. The technical term is filiation or “son making”. We are made sons and daughters of the Father in Christ the Son. We are called to the same relationship, the same glory and the same unity. This is the unity of peace, the unity of love, the unity of humanity in God the Father is the real meaning of salvation. It’s what the Son brings to us. And, the more we are called to give it to others. We hand it on.

The Word, which gives life! He existed from the beginning. We have heard him, we have seen him with our eyes, we have contemplated him, we have touched him with our hands! The life appeared, and we have seen it. We are testifying to it and announcing it to you — eternal life! He was with the Father, and he appeared to us. What we have seen and heard, we are proclaiming to you; so that you too may have fellowship with us. Our fellowship is with the Father and with his Son, Yeshua the Messiah. We are writing these things so that our joy may be complete.

1 John 1:1-4 (CJB)

What the Apostles touched and Contemplated (that is, Jesus and his teaching) they pass on to us. We touch and contemplate it through them. We pass it on to others. Those others touch and contemplate Jesus through us when we pass him on. We mediate Jesus to them. The face of God, through us, draws people ever closer to an unmediated experience so that they, too, may become mediators of his action in the world.

How? John 13:25 says that, at the Last Supper, St John was “leaning against Yeshua’s chest”. Remember the son “in the bosom of the Father” so, also, we are in the bosom of the Son. Because we are united with Jesus in his contemplation of Abba, God the Father. What we see Abba do we do as well by the grace of our participation in Christ. We experience our salvation not as a moment in the past (Baptism?) but as a process and one that includes not only us but others. As God was in the midst of Israel, but Israel was a light to the Gentiles, so we are to the world. It’s not an added or optional part: it is the thing itself. My evangelism to you is part of your salvation, yes, but it is part of mine as well because it is the ongoing action of Christ on the Cross.

So Christology becomes soteriology: the Son’s relationship to the Father becomes our relationship to the Father. We say “Abba” not like step children, but as sons and daughters of God in Christ who is his only begotten Son. As Mass says, we live “through him, with him, and in him… in the unity of the Holy Spirit” and we offer all glory to God the Father. The Spirit of God, aspirated between the Son and the Father in their Love, is now aspirated between us and the Father as well. And through us further into the world.