Saturday, April 8, 2023

La Resurrección - el momento decisivo de la fe cristiana

 

Cuando pasó el sábado, María Magdalena, María la madre de Jacobo, y Salomé compraron especias aromáticas para ir a ungir el cuerpo de Jesús. Muy de mañana el primer día de la semana, apenas salido el sol, se dirigieron al sepulcro.  Iban diciéndose unas a otras: « ¿Quién nos quitará la piedra de la entrada del sepulcro?»  Pues la piedra era muy grande.

Pero al fijarse bien, se dieron cuenta de que estaba corrida.  Al entrar en el sepulcro vieron a un joven vestido con un manto blanco, sentado a la derecha, y se asustaron.

—No se asusten —les dijo—. Ustedes buscan a Jesús el nazareno, el que fue crucificado. ¡Ha resucitado! No está aquí. Miren el lugar donde lo pusieron. Pero vayan a decirles a los discípulos y a Pedro: “Él va delante de ustedes a Galilea. Allí lo verán, tal como les dijo.”

Temblorosas y desconcertadas, las mujeres salieron huyendo del sepulcro. No dijeron nada a nadie, porque tenían miedo.   (Marcos 16: 1-8, NVI)

¿Lo que da la fe cristiana su razón de ser? ¿Que hizo lo que es la fe cristiana? ¿De dónde viene el raison d’être de la Iglesia—el pueblo de Dios?

Imagine conmigo por un momento lo que habría pasado si las dos Marías y Salomé se habían ido temprano esa mañana para ungir el cuerpo... y el cuerpo todavía estaba allí. ¿Qué habría pasado entonces? Ellas habrían aplicado debidamente las especias para el cuerpo, en honor a la muerte él que tanto había afectado a sus vidas. Habrían ido a casa, experimentó una temporada de luto, y vivió sus vidas. Los discípulos... bueno, ya sabemos lo que Pedro, Santiago y Juan habrían hecho, habrían ido a pescar... y se quedaron pescando. O, habrían hablado del Nazareno que tanto cambió sus vidas, tal vez recordando algunas de las enseñanzas y de los momentos más increíbles.

"Oye, Pedro, ¿recuerdas cuando él fue en el templo con el látigo de cuerdas que hizo?! Nombre, la gente volaban en todas direcciones! Pelo, dinero y personas estaban saltando y rebotando por todas partes! Ja, ja….”

Quizás iban a tratar de compartir con otros lo que Jesús había dicho… relatos que ya sonaría un poco hueca. Porque no sólo habían oído la buena sabiduría y la llamada a las buenas obras, sino que también habían escuchado promesas de ‘resurrección’ y ‘retorno’. Al final, que irían de nuevo a las redes, días o noches en el mar de Galilea… y ellos habrían muerto los hombres y mujeres en su viejez, feliz para los días que tenían con el Maestro, pero de alguna manera decepcionados todo había ser tan efímera….

Pablo habría continuado sus estudios, subido a través de las filas de los fariseos, se sentó en el Sanedrín. Incluso podría haber hecho “sumo sacerdote” en algún momento de su vida. Su vida pudo haber quedado muy centrada en Judea. No hay viajes a Éfeso, Corinto, Tesalónica, Roma, España….

Nada habría sido escrito. No hay Evangelios, no hay cartas a las iglesias, no hay cartas a líderes comunitarios. Imagínate, nunca hubiéramos leído o escuchado palabras como….

Venid a mí todos los que estáis trabajados y cargados, y yo os haré descansar….

Hecha tus cargas sobre Dios porque él tiene cuidado de vosotros….

El amor es paciente, amable,….

Si confesamos nuestros pecados, él es fiel y justo para perdonar….

Padre nuestro que estás en los cielos….

Porque tanto amó Dios al mundo….

Estos tres permanecen la fe, la esperanza y el amor. Y el mayor de ellos es el amor….

Ninguna de estas palabras se habría escrito, ninguna de ellas escuchado por el mundo. Jesús, al final habría sido otro buen hombre, sabio maestro, incluso hacedor de milagros… sólo uno de los muchos en la historia del mundo.

Pero algo inclinó la balanza, algo cambió todo….

“Ustedes buscan a Jesús el Nazareno, el que fue crucificado. ¡Ha resucitado!

¡Esto cambió todo! Debido a que Jesús fue resucitado de entre los muertos, porque él volvió a la vida, debido a que la tumba no lo contiene, la historia cambió para siempre.

Sus discípulos valentías viajaban por todo el mundo conocido para contar la historia de Aquel que había cambiado sus vidas... y en cada generación desde entonces, los discípulos han hecho lo mismo. Sus palabras y sus acciones fueron recordadas y cuidadosamente registradas. Su vida atraía y inspiraba generación tras generación para llevar su mensaje de las Buenas Nuevas de Dios a todos los rincones de la tierra. Su fe... su confianza, su creencia en Dios como un Padre amoroso cambiaron todo para el siglo primero... y por todos los siglos después. La esperanza ahora en una vida después de la muerte se movió y mueve a los hombres y mujeres, jóvenes y viejos, a tomar la fe de Jesús. El amor que él nos enseñó—un amor nuevo, de auto negación que honra a Dios, al prójimo y a sí mismo—ya se cambió el mundo y nos cambió. A causa de la resurrección, se preservó la vida de Jesús, grabado, proclamado... a causa de la resurrección, la gente de este Jesús—la Iglesia—se reunieron y encontraron apoyo y fortaleza en su unidad... y ellos conservaron y vivieron la fe, la esperanza, el amor que encontraron en Jesús de Nazaret.

La Iglesia de hoy en día, el cristiano de hoy en día, se encuentra su razón de ser en el momento, el caso, el acto de resurrección. Como un "pueblo de la resurrección", ahora reunimos todos los domingos ("...el primer día de la semana, apenas salido el sol....") para recordar y celebrar la fe, la esperanza, el amor lo que encontramos en Jesús, para animarnos y prepararnos vivir el reino de Dios ya. Aquel que murió por nosotros, que venció a la muerte, que se levantó de la tumba ofrece a todos las Buenas Nuevas de Dios, la relación con Dios, el don de la vida eterna con Dios, un lugar en la increíble familia de propósito de Dios. La resurrección... cambia todo.

 


 
Jon A Herrin is a minister and writer living on the US/Mexico border in south Texas. Find out more about him and his writings here: www.jonherrinwriter.com .

The Resurrection – the Defining Moment of the Christian Faith

             

When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus’ body. Very early on the first day of the week, just after sunrise, they were on their way to the tomb and they asked each other, “Who will roll the stone away from the entrance of the tomb?”

But when they looked up, they saw that the stone, which was very large, had been rolled away.  As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed.

“Don’t be alarmed,” he said. “You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. But go, tell his disciples and Peter, ‘He is going ahead of you into Galilee. There you will see him, just as he told you.’”

Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid. (Mark 16:1-8, NIV)

 

What gives the Christian faith its raison d’être? What made the Christian faith what it is? Where does the Church—the gathered people of God—get its reason for existence?

Imagine with me for a moment what would have happened if the two Marys and Salome had gone early that morning to anoint the body…and the body was still there. What would have happened then? They would have dutifully applied the spices to the body, honoring in death the one who had so affected their lives. They would have gone home, experienced a time of mourning, and lived out their lives. The disciples…well, we know what Peter, James and John would have done—they would have gone fishing…and stayed fishing. Oh, they would have talked about the Nazarene who had so changed their lives, perhaps remembering some of the teaching and the more amazing moments.

“Hey, Peter, remember when he went in the temple with that whip of chords he made?! Man, people were flying every which way! Fur, money and people were jumping and bouncing everywhere! Ha,ha….”

They may have even tried to share with others what Jesus had said…but it would sound a bit hollow now. Because not only had they heard the good wisdom and the call to good works, but they had also heard promises of ‘resurrection’ and ‘return.’ In the end, they’d go back to the nets, days or nights on the Sea of Galilee…and they would have died old men and women, happy for the days they had with the Master, but somehow disappointed it had all been so short lived….

Paul would have continued his studies, risen through the ranks of the Pharisees, sat on the Sanhedrin. He might even have made ‘high priest’ at some point of his life. His life may have stayed very centered in Judea. No journeys to Ephesus, Corinth, Thessalonica, Rome, Spain….

Nothing would have been written. No Gospels, no letters to churches, no letters to community leaders.  Just imagine, we would never have read or heard words such as….

 

Come to me all who are weary and heavy laden, and I will give you rest….

Cast all your cares on God for he cares for you….

Love is patience, kind, long-suffering….

If you confess your sins, he is faithful and just to forgive you….

Our Father, who art in heaven….

For God so loved the world….

These three remain—faith, hope and love. And the greatest of these is love….

 

None of these words would have been penned, none of them heard by the world. Jesus in the end would have been another good man, wise teacher, even miracle worker…just one of the many littered throughout history.

But something tipped the balance, something changed everything….

“You are looking for Jesus the Nazarene, who was crucified. He has risen!

This changed everything! Because Jesus was raised from the dead, because he came back to life, because the tomb did not contain him, history was forever changed.

His disciples courageously scattered throughout the known world to tell the story of the One who had changed their lives…and every generation since, disciples have done the same. His words and his actions were remembered and carefully recorded. His life engaged and inspired generation after generation to carry his message of God’s Good News to all corners of the earth. His faith…his trust, his confidence, his belief in God as a loving Father changed everything for the 1st Century…and for every century after. The hope now in a life beyond death moved and moves men and women, young people and old, to embrace the faith of Jesus. The love that he taught us—a new, self-sacrificing, honoring love for God, neighbor and self—changed the world and changed us. Because of the resurrection, the life of Jesus was preserved, recorded, proclaimed…because of the resurrection, the people of this Jesus—the Church—gathered and found support in their unity…and they preserved and lived out the faith, the hope, the love they encountered in Jesus of Nazareth. 

The Church today, the Christian today, finds her raison d’être in the moment, the event, the act of resurrection.  As a 'resurrection people,' we now gather every Sunday (“…early on the first day of the week, just after sunrise….”) to remember and celebrate the faith, the hope, the love that we find in Jesus...the One who died on our behalf, who conquered death, who rose from the grave to offer to ALL the Good News of God, relationship with God, the gift of eternal life with God, a place in the amazing, purpose-filled family of God. The resurrection…changes everything.




Jon A Herrin is a minister and writer living on the US/Mexico border in south Texas. Find out more about him and his writings here: www.jonherrinwriter.com .


Saturday, January 29, 2022

Genesis: A Story of Stories - Genesis 1-12

 GENESIS: A STORY OF STORIES

 הָאָֽרֶץ׃ וְאֵ֥ת הַשָּׁמַ֖יִם  אֵ֥ת  אֱלֹהִ֑ים  בָּרָ֣א  רֵאשִׁ֖ית

            I remember sitting in the first day of Hebrew class in seminary, not knowing what to expect. Our professor walked in, opened his copy of the Hebrew Bible, and read the words above: bereshit bara elohim ha’shamayim va ha’erets.[1] I was hooked. The sounds, the cadence, a language so ancient (thousands of years old as compared to our own 500 year old Modern English) – I was captivated by the sound…and was later captivated anew by the stories found in those Hebrew Scriptures.

            As I come back to these words today, years after seminary and after years in Christian ministry, I can imagine Jesus as a child sitting with the family at the close of day. The chores are done, the evening meal behind, and a single oil lamp burns gently as the day comes to an end. Joseph contemplates the work for tomorrow—"...Finish the door for the widow Miriam, fix the hinge on the window for Mary,"…and Mary announces that it is bedtime. A chorus of voices goes up, “Papa, Papa—tell us a story!” Joseph, happy to oblige, thinks for a moment and picks a story that all Jewish children needed to know. He begins, “In the beginning….”

            Whether Jewish children in the 1st Century first heard this story at home or at Hebrew school, we may never know. That they heard this story and the rest of the stories found in Genesis, of that we are certain. Abraham heard them, and told them to Isaac. Isaac passed the stories on to Jacob. Jacob told his children and grandchildren. Throughout the sojourn in Egypt, the stories were repeated again and again. Moses had heard the stories…and shared them with his people as they crossed the wilderness to the ‘Promised Land.’ Either during that journey (if Moses wrote them down) or in the land of promise (if others wrote them down), the stories were written and told and passed on to each successive generation of Jewish boys and girls. Saul and David heard the stories. Isaiah and Jeremiah, Hosea and Amos…all of them heard the stories. John the Baptizer heard the stories…as did Peter, James, and John. Jesus heard the stories…and Paul and the other Jewish Christians. The stories were then shared with the new Gentile converts—completely new stories to their ears. And they told the stories to their friends and family. And the today, those ancient Jewish stories are very much a part of our Christian story. In fact, they are foundational to our story.

            We have often characterized the book of Genesis as a book about beginnings, origins. However, we will find that this is more than simply a book of origins.

            Many have set out to determine exactly where the book of Genesis comes from. As many if not most histories and commentaries will point out, "Jewish and early Christian traditions (as well as the rest of the Torah) ascribed the composition of Genesis to Moses."[2] For over 2000 years, most adherents to the Jewish and Christian faiths were content to trust that Genesis, as well as the rest of the Pentateuch, was penned by Moses.

Scholars are unsure as to when Moses lived. More traditional dating, using Scripture itself which dates the Exodus at 480 years before Solomon's fourth year (see I Kings 6:1), would put Moses on the scene in the early 1400's BC.[3] However, archeology has turned up other evidence to indicate that the Exodus (the most significant event in the life of Jews that might possibly be distilled from the cauldron of history) should be dated around 1430BC (Bimson) or even 1300 BC (Albright, Wright and others).[4] These studies, then, confirm that Moses lived somewhere between the 14th and 12th Centuries BC.

            If Moses lived between the 14th and 12th Centuries BC, we should be able to say that Genesis and the rest of the Pentateuch was written between the 14th and 12th Centuries BC. However, by the beginning the 16th Century AD, scholars began applying their newly developed scientific methods and literary critical approaches to Scripture and came up with other ideas. They decided that the different styles of writing, varied vocabulary and other factors (at least in Genesis) pointed not to one author but to at least three different sources that were identified as "Yahwistic" (J)..."Elohistic (E)"...and "postexilic Priestly (P)" sources.[5] Not only were there at least these three identified sources by the mid-to-late 1800's, but these various sources had been 'dated': J to 9th Century BC; E to 8th Century BC; and P was 5th Century BC—all of these long after Moses lived and died.[6] [Source criticism brings in yet another source for the book of Deuteronomy, but that book is outside our parameters of investigation—see Brueggemann's treatment of Deuteronomy (2001) for more on this topic.] In fact, for the last two centuries, the historical-critical camp has suggested (and it has been widely accepted in many circles) that the Pentateuch—comprised of these various sources (J,E,P & D)—was compiled into the form we now know in the post-exilic period (after 540 BC), giving the works the "narrative structure" that we know today.[7] So, literary criticism indicates multiple authors over a span of four hundred years or more, all long after the life of Moses.

            According to what is presented above, if we ascribe to the historical-critical approach, we do not know for sure when Moses lived, or if he even wrote the Pentateuch. It may be that these first books of the Old Testament were penned across several centuries. Yet, sources and dating are, in the end, not terribly important to the study of Genesis—nor really to the faith—because Genesis and the other four books are now part of our canon, part of Scripture. As we move forward, we join Brueggemann in his assessment that in coming to Genesis, "questions of historical location have not required settlement. That is not because historical issues are unimportant, nor are the materials treated as history-less; but with some few exceptions, it has seemed sufficient to deal with the claims of the text itself and the presuppositions of the story-teller."[8] While knowing the author(s) could be helpful, while knowing the precise time of composition might be useful, the fact remains that Genesis is incredibly important for us in the understanding of all of Scripture, in the formation of worldview and even in the formation of our theology. As Louth reminds us, "the early chapters of Genesis had arguably a greater influence on the development of Christian theology than did any other part of the Old Testament."[9]

            One of the most intriguing if not most interesting approaches to these questions of source and dating is found in the seminal work of John H. Sailhamer’s The Pentateuch as Narrative (1992). Tradition includes Genesis in that body of work often referred to as ‘the Book of Moses’ or ‘the Books of Moses’, but Sailhamer argues rather convincingly that what we call 'the Five Books of Moses are in fact one single narrative:

Though we often think of the Pentateuch as a collection of five books, viz., Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, it was originally intended to be read as a single book. References to the Pentateuch within the [Old Testament] itself show that from the earliest times it was considered a single book...(2Ch 25:4; 35:12; Ezr 6:18; Ne 31:1)...the name "Pentateuch," which simply means "five-part-book," came into use in the second century A.D., apparently as a translation of the Hebrew expression, "the five-fifths of the Law."[10]

            Such an approach is very different from our traditional/contemporary tendency to form 'silos' of each book of the Bible, to take each one independently and individually. However, in taking Sailhamer's approach, we might find a different and more helpful way of reading this part of our Bibles. Sailhamer, therefore, has an idea about authorship that differs markedly from that of our historical-critical and literary-critical friends. He points out that if this is a single narrative, that implies "the fact that the Pentateuch...has an author. Somebody wrote it. Furthermore, its author had a purpose in mind and intended to accomplish that purpose by writing the Pentateuch."[11] Did Moses write it? Did someone else write it? Did a community of faith write it together? Discussing authorship, Sailhamer points out that "God is the author of Scripture...the whole Bible, including the OT, had only one author—God. But though God was the Author of Scripture as a whole, including the OT, we are still faced with the reality that each book of the Bible also had a human author."[12] In his introduction, Sailhamer reveals his own take on the authorship of Genesis/the Pentateuch—he holds to the traditional Mosaic authorship (see p.4-6 of his introduction.) Again, for the purposes of this study, certainty of authorship is not as important. At the same time, this author is not uncomfortable with the idea of Mosaic authorship, preferring to hold to the tradition unless and until tradition is shown irrefutably to be incorrect.

            Regarding that part of the Pentateuch, that part of Genesis, in which we are most interested—Genesis 1-12—Sailhamer has this to say: "[These chapters] form an introduction to both the book of Genesis and the Pentateuch as a whole. One should read these chapters with this dual purpose in mind. They set the stage for the narratives of the patriarchs...."[13] In others words, if the Pentateuch is one book as Sailhamer argues—and even if Genesis stands on its own—Genesis 1-12 serves as the introduction, the first 'chapter,' if you will, of this book (Genesis)...and of the Book, the Bible.

In the opening chapters of Genesis, we have what we find in any good, well-crafted narrative—the setting, the main characters and the conflict are all introduced. The setting is our world. The characters are God and humanity. The conflicts—the great conflicts of all time as expressed in all great literature—are all found here: Man [sic] vs. God, Man vs. Man, Man vs. Nature, Man vs. Society, and Man vs. Himself [sic].

            Genesis is part of a greater body called the Pentateuch, a book or books written with a specific purpose in mind. The first chapters of Genesis, especially those chapters often referred to as ‘pre-history’ (Chapters 1-11), would serve as the preface, an introduction to the greater work, laying the foundation for understanding ‘the rest of the story.’ Whether Genesis is part of a greater work or stands on its own, if we accept tradition, Genesis was penned or dictated by Moses sometime in the 14th Century BC. Until we find a dated, signed, original manuscript, this traditional dating serves as well for as any other. And, since we affirm as Christians that all Scripture is ‘God-breathed,’ (II Timothy 3:16) inspired, dating is not as important an issue. Regardless of who wrote it and when it was written, Genesis has played, plays and will play a very important part in our understanding of the Bible an in the formation of a Biblical worldview.

 


Jon A Herrin (Th.D.) is a theologian, educator and author living and serving in S. Texas on the US/Mexico border. He is author many articles and two books: Making Sense of It All: Reflection on the Ancient Narratives of Genesis and A Journey through Suffering: A New Reading of Job in the 21st Century. See here: www.jonherrinwriter.com



[1] Author’s transliteration.

[2] R.K. Harrison. "Genesis." International Standard Bible Encyclopedia, Vol. II. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1982. p.432.

[3] J.K. Hoffmeir. "Moses." International Standard Bible Encyclopedia, Vol. III. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1982. p.416.

[4] Ibid.

[5] Harrison.

[6] Harrison.

[7] Andrew Louth, ed. Genesis 1-11. Ancient Christian Commentary on Scripture. Gen. Ed. Thomas C. Oden. Downers Grove, IL: Intervarsity Press, 2001. p.xlvi.

[8] Walter Brueggermann. Genesis: Interpretation: A Commentary for Teaching and Preaching. Westminster John Knox, 2010. p.5-6.

[9] Andrew Louth, ed. Genesis 1-11. Ancient Christian Commentary on Scripture. Gen. Ed. Thomas C. Oden. Downers Grove, IL: Intervarsity Press, 2001. p.xxxix.

[10] John H. Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary. Grand Rapids, MI: Zondervan Publishing House, 1992. p.1-2.

[11] John H. Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary. Grand Rapids, MI: Zondervan Publishing House, 1992. p.3

[12] John H. Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary. Grand Rapids, MI: Zondervan Publishing House, 1992. p.3

[13] John H. Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary. Grand Rapids, MI: Zondervan Publishing House, 1992. p.81

Wednesday, December 22, 2021

John 1:15-34 ~ Deflection, Sin, and a Way Forward

What is new here? What message do we find here that speaks to us today?

This passage seems to divide in two parts easily enough since there are two days (or more) indicated—v.15-28 and v.29-34. So, that’s the way I’d preach it.

Verses 15-28: The people of Israel have been waiting for someone to come and save them since the times of Isaiah. That’s about 700 years of waiting (based on traditional dating). They have really been waiting since Abraham was called and the promise given that ‘all the peoples on earth will be blessed through you’ (Gen.12:3)...and that was some 2000 years before the time of John. Isaiah has promised “a child is born...a son is given....” (9:6). Jeremiah has proclaimed words of promise and purpose (Jer. 29). Ezekiel has preached about a resurrection of the people of God (Ezek. 37). [These are references to sermons from the previous series on the prophets.] Over and over and over, I imagine, the people have heard these words of hope and expectation...and many others. So, it’s only normal that the folks come asking John, “Are you the one?” John spends the main part of this passage denying and deflecting—“I am not...no...nope...nyet...”  John tells us—and his questioners—who he is not.

Verses 29-34: Everything changes here. We move into the ‘next day’...and focus is all on Jesus. And, what strange or odd proclamations to make. Why not say, “There is the Messiah!” or “That’s the Prophet you’re looking for.” Instead, “Look, the Lamb of God who takes away the sin of the world.”

Well, this is odd...except. Except when we go back to the beginning, to that call of Abraham, we remember why Abraham was called in the first place. God creates the world...sin enters and messes everything up...and God determines to redeem the Creation through this heretofore unknown Mesopotamian fellow named ‘Abram’ (later, ‘Abraham.’) Abraham is called and sent precisely because of ‘sin.’ Through him all the world is to be blessed. Through him, an antidote for sin will come. “Behold the Lamb who takes away the sin of the world.” (“Lamb,” of course, a reference to the sacrificial practice of the people of God....)

And, the final declaration of John, “...God’s Chosen One,” rendered in some translations as “the Son of God.” Chosen, Son, Messiah (Anointed)....the one set apart and designated for a particular, important part in the grand story of faith.

In the end, one of the main questions these passages place before us seems to be, “Who is Jesus for us?” Is Jesus one of the great teachers of the ancient world...ranked up there with Buddha, Mohammed, Lao Tzu, etc.? Is Jesus one prophet among many? Or...is Jesus the one who addresses the problem of sin in our lives?? Is Jesus and message of Jesus the very thing that can begin to repair, correct, heal, and redeem our broken lives, relationships, egos, and floundering lives?

In light of the pandemic—the loss, the fear, the uncertainties, the divisions, is Jesus the one who can console us, teach us trust, walk with us, and bring people together?

As we go into the New Year, will we walk with Jesus as we strive to do things differently or better? Who Jesus is to us and for us can greatly impact our New Year. I think I’ll follow Jesus into this new year and allow his life and light to illuminate my way. May he illuminate our way as a congregation....

Who is Jesus for you?

 


Jon A Herrin (Th.D.) is a pastor, teacher, and author living and serving in S. Texas on the
US/Mexico border. He is author of 
Making Sense of It All: Reflection on the Ancient Narratives of Genesis and A Journey through Suffering: A New Reading of Job in the 21st Century.

Tuesday, December 14, 2021

John 1: 1-14 - A New Beginning ...

I have often preached this passage around Christmas Eve...many times at that evening service, so I come to the passage with a little reluctance—is there anything new for me to preach? I can preach a well-known, well-used passage, but it’s always better if I find something new or discover a fresh approach. So, I come to John 1:1-14 hoping to find a nugget not seen before. Of course, something new is not always what’s needed. I have long argued that what we really need to do in a sermon, in a preaching moment, is respond to the world around us, provide answers to the questions people are asking (see this article). So, even if what I find is not new or fresh or clever, may it be something that speaks to the needs, fears, or hopes of the people.

We have been following the prophets of the Old Testament for the last few weeks...all the time preparing for the One who was to be born. John, I argue, is the last prophet...at least the last “Old Testament” prophet. And, as any good prophet, John comes to reveal the mind of God, to call the people of God back to faithful living, and possibly to foretell some coming event. Yet, his task is bit more focused—John comes to proclaim the arrival of the Promised One...Isaiah’s “child” (Isa.9), Jeremiah’s “hope” (Jer.29), Ezekiel’s resurrection (Ezek. 37). In this Word that John introduces in 1:1, we find the fulfillment of 700 years of prophecy.

 

What do we find in this passage?

v.1-5  – "In the beginning...." This echoes the opening words of Genesis, the beginning words of Creation. John wants us to know that God is doing something new, creative in Jesus. And, this Jesus is no ordinary person—he is the pre-existent one, he was there at Creation, he is the Creator...he is life so needed in our dying world, and he is light so craved in the darkness of this broken world. As we come through a pandemic, as we live in an increasingly shadowed world, we need life and light perhaps more than ever.

 Word. Besides being a pastor, I’m also an English teacher. I focus on teaching writing, and writing is all about words. One of the first topics I tackle with my students is, ‘What is a word?’ It’s a joyful time as the students—who use words all the time—wrestle with actually articulating what a word is. Some say a group of letters (dfslexa!?), some say a sound (pron. ‘rumflrtzy’). We all have some good laughs until I finally bring them to it or until someone in the class begins to catch on—a word is an aural or visual symbol of an idea. From there, we go on to discover that ideas function in our minds in the forms of images (when you hear or read ‘pizza’ – do you hear a sound or see letters in your mind? No—we ‘see’ a pizza pie...round, steaming, pepperoni...). Words are important. The best words allow us to visualize most clearly. So, to say that Jesus is the ‘Word’ is to say that Jesus is the visual/aural representation of God...the idea of God made real, experiential for us. I really like the way that Spanish translators of Scripture have rendered this passage. In English, we say, “In the beginning was the Word....” In Spanish, this passage goes, “En el principio ya existía el Verbo….” They use the word “Verbo”…and, yes, we actually translate that as “verb” (the Spanish for ‘word’ is ‘palabra.’) So, the translators elect to use that active word...not just any ‘word.’ I like that!

v.6-8 – John clarifies that he is NOT the One...he’s just someone announcing the One.

v.9-13 – The light coming into the world “gives light to everyone.” Even though he is co-Creator, the creation and the creatures fail to recognize him. But, for those who do recognize him and put their trust in him, they are welcomed into the family of God, made “children of God.”

v.14 – This is the message of Christmas right here. The co-Creator, the Word, the Idea of God, God...became one of us. How do we wrap our minds around that?

Imagine a watchmaker...a person who painstakingly pieces together a time-piece, getting all the ratchets, swivels, weights, springs, pins, and jewels in place to form a watch. Then, that person magically becomes a watch. They want to experience what it is like to be what they’ve created—no more arms, legs, eyes, mouth...no longer able to move on their own...strapped to someone’s wrist, tied there...bumped into furniture...covered for extended periods with a long sleeve...seemingly forgotten, taken for granted...then changed out with another watch, thrown in a drawer until the owner decides to pull this watch out again for some occasion.

Or, think of the carpenter who makes the fine pews or benches we sit on. He planes the wood, sands it...cuts and fits together the pieces with glue, screws, finishing nails...stain is carefully applied...and varnish over that. Finally, the pew is ready. The carpenter magically becomes one of his pews. Placed in a sanctuary, he sees people two or three hours a week; the rest of the time he sits in silence. He cannot move, cannot turn. Kids play under, over and around him before the service starts. Sometimes no one sits on him; sometimes Mr. Gordo and the whole Gordo family sit on him...and it strains his joints. Finally, someone stands before the congregation and decides it’s time to replace the pews with chairs...and he’s stacked in the basement until someone can figure out what to do with him and the others.

God—the Creator of all things—becomes a creature within the Creation. All is given up—unlimited freedom, incomprehensible power, omnipotence, omnipresence, omniscience...all given up. Suddenly, God experiences something new for the first time. Before this moment, God had never known what it was like to be a human. God does something completely new in the person of Jesus...and history is changed forever. Now, we know that God—who often seems far, distant, different, other—this God knows what it is like to wrestle with very human decisions, to deal with family and friends...and enemies, to experience hunger, exhaustion, and stress. Suddenly, we have a God who truly loves us and who truly knows us and our lives. In the coming of Jesus in the manger on that first Christmas, everything changed—everything. And, this is good news for us....


The Word became flesh ...

14The Word became flesh and made his dwelling among us….

The Word became flesh…

            The Idea became Reality

                        The Promise became fulfilled

                                    Thought became Thing

Unseen became Seen

            Unreachable embraced us

                        Unimaginably distant sat down beside us

Highest become lowest

            Richest become poorest

                        Divine became ordinary

                                    God became a human – God became one of us….

                                                Merry Christmas.



Jon A Herrin (Th.D.) is a pastor, teacher, and author living and serving in S. Texas on the
US/Mexico border. He is author of 
Making Sense of It All: Reflection on the Ancient Narratives of Genesis and A Journey through Suffering: A New Reading of Job in the 21st Century.

Monday, December 13, 2021

Introducing John

 Find below the introduction to my book on John coming in 2022. As we begin a new cycle of preaching John, I will be posting snippets of my book that apply to the coming preaching topic. My hope is that my colleagues in ministry may find something useful or inspiring among the words I push about on the page. Cheers!

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Introduction

      John is not my favorite Gospel. I know, I know ... this is the Gospel that has “John 3:16”, the story of the water turning into wine, the encounter with the Samaritan woman, all the “I am” statements and much more. But, John as Gospel generally had not ‘worked’ for me. I mean, there is too much dialogue and too little action.

      So, I probably have had an affinity for the Gospels, from greatest to least, in this order: Luke, Matthew, Mark, and finally John. Yes, John is in last place.

Perhaps it is because we also find in John those “hard sayings” of Jesus that leave me feeling a little 'meh' (to say the least). Like that of 'eating his flesh' in John 6; And what about his seemingly endless speeches included in John 12-17? I don't know, maybe I simply like a good narrative, and John simply lacks a lot of narratives and stories while Matthew, Mark and Luke include them in spades. John doesn't even have a good story of the birth or baptism of Jesus! What's up with that?

      In any case, the year 2018 arrived, and I was following the “Narrative Lectionary[1]” in my preaching at that time. From the moment the cycle had started in the fall of 2017, I knew that John was on the horizon, and I honestly did not want to preach through that Gospel. But having to preach to John was a good thing. Let me explain.

      One of the benefits of following a lectionary (i.e. : 'a reading list for the church year'[2]) is that it “forces” preachers away from their favorite passages. John is not a Gospel that I have often preached from or about. But because I was following the Narrative Lectionary (many others in my tradition follow the Revised Common Lectionary), I was now faced with having to preach something that I was not comfortable with or very enthusiastic about.

      But this is good!

      I need to be pulled out of my comfort zone from time to time and face the challenge of preaching something that is not easy for me. A lectionary often forces us preachers to grapple with something we prefer to postpone or avoid. So now I was facing the ‘Gospel of the year.’ I would fight with John; I would endeavor to “suck the marrow” out of the bones in this book ... even if only reluctantly.

      I was also just starting to become a bit excited to preach this Gospel. Just before this time arrived in the lectionary season, I was reading J. Philip Newell's book, Listening to the Heartbeat of God: A Celtic Spirituality (Paulist Press)[3], in which the author indicates over and over again that John is the Gospel of the Celts (or those seeking a Celtic worldview). I should mention here that my roots are from Scotland, and I have an interest in all things Celtic. Well, Newell argues that John is more in tune with the God who speaks through nature, the God who is for everyone, and I was excited to see if I could find traces of the ideas Newell put forth. This gave me a little more interest as I dove into my studies and sermon preparation.

      Also, as an exercise that I did not normally practice, I prepared the sermons by writing entire manuscripts before preaching them (I usually prepare only an outline). This collection of essays that follows arises from that process of search, study, writing, preaching, and reflection. The essays that form the following chapters are now far more than the sermons I preached some years ago—in many cases, the layout has been re-ordered, new examples have been brought in, and new ideas that have come along since have been woven into the fabric of thought.

      Allow me to be very clear here as to the purpose and structure of the pieces in this work: I simply want to share what I found, what I discovered in my studies, the things that God revealed to me in this process, those things that were new or surprising to me. And, I present them as essays for the reader's reflection and as fuel for their devotional fires. Perhaps my thoughts may even contribute to some pastor’s future sermons or to a teacher’s future lectures. I hope my ideas may be useful and helpful to those who love John ... or who want to know more about this Gospel.

      At the beginning of this great effort, I was clearly in the second of these two groups—I just wanted to know more, to see if there was anything salvageable. I really hoped that studying, reading, and preaching through the Gospel would give me an understanding, an appreciation and, yes, a completely new love for the Gospel of John.

      I’ll let you know it went. Let's get started....



[1] The Narrative Lectionary serves as an alternative to the Revised Common Lectionary, and in addition it provides a more contiguous narrative of Scripture, something many find desperately necessary in an increasingly biblical-illiterate culture, even within the Church.

See more here: http://www.workingpreacher.org/narrative_faqs.aspx

[2] https://www.merriam-webster.com/dictionary/lectionary

[3] Philip Newell. Listening for the Heartbeat of God: A Celtic Spirituality. New York, Paulist Press, 1997.

 



Jon A Herrin (Th.D.) is a pastor, teacher, and author living and serving in S. Texas on the US/Mexico border. He is author of Making Sense of It All: Reflection on the Ancient Narratives of Genesis and A Journey through Suffering: A New Reading of Job in the 21st Century.