Seventh
Sunday of Easter Year A
If you are a connoisseur of art, you would realise that the point of
art and painting is not to represent things in the real world as how they
should actually look. If this was the case, it would have been much easier to
just a take a photograph. Representational art, when it is good, conveys to the
viewer not just an idea of what the subject looked like, but some of the
artists’ reflection or experience of seeing as well. At least this seems to be
part of the reason why representational art has survived and is still valued,
even in the age of the photograph, video cameras and of course, camera phones!
Even though you may have several albums full of photos of your mother, nothing
can substitute a good painting of her. This is because a good painting is not merely
a representation of what someone or something looks like, but also a reaction
to it. It says more about the subject than its appearance. It shares insights
into the human meaning of what it represents.
These reflections on art have a certain relevance to the gospels,
especially to the Gospel of John. Its purpose is not merely to give the story
of Jesus, but to meditate on its meaning. Throughout the gospel, the historical
Jesus is seen from the perspective of the resurrection and the giving of the Spirit.
All of the gospels are more like paintings than like photographs, but
especially John’s gospel. One might say that the Synoptics are more like
Western Christian art form: certainly theological rather than merely
biographical, but generally straightforward, realistic, narrative and
historical. John’s Gospel, on the other hand, is more like Eastern or Byzantium
iconography; stylised, with a complex set of symbols, consciously looking at
things in the light of eternity, demanding deep personal engagement by the
viewer.
Today’s gospel is a good example. The scene is once again the Last
Supper, but it is portrayed poetically, not historically. Jesus, who has yet to
meet his passion and experience the resurrection, speaks from eternity, from
beyond the grave. In Jesus’ sacred, saving hour, a great liturgy of love
emerges from the poetry of this prayer. Through his word and in the sacred
bread of his body, all are drawn toward the Father to receive life and glory. A
major biblical motif, “glory” (kabod) was used in the Old Testament to
illustrate God’s goodness in providing for his people in the wilderness; for
example God’s presence in the pillar of fire and cloud was called “glory”;
God’s saving intervention was described in terms of manifesting his “glory,”
and God’s presence as He alighted on the Tent of Meeting, also referred to his
“glory.”
So, what did Jesus mean when he spoke of the hour of entering into
his “glory”? Such “glory” is certainly not
equivalent to what man often desires - popularity, public acceptance, praises
and a good name. Here lies the divine paradox of the gospel - when Jesus spoke
of his own glory he was speaking about the cross. Throughout the gospel of
John, Jesus and his ministry was portrayed as a progressive process of glorification,
a process of preparation for the ultimate “sign” – the crucifixion, the
culmination of God’s saving intervention in salvation history.
St. Peter must have finally understood the connection between glory
and the cross after several failed attempts. At the time of his first letter,
the early Christian communities were already experience persecution and
suffering for their faith. The cross was no longer theoretical or symbolic, it
was very real. And yet in today’s second reading, St Peter writes with great
confidence and as a means of encouraging his fellow Christians: “If you can
have some share in the sufferings of Christ, be glad, because you will enjoy a
much greater gladness when his glory is revealed. It is a blessing for you when
they insult you for bearing the name of Christ, because it means that you have
the Spirit of glory, the Spirit of God resting on you.”
The other radical twist introduced in today’s passage is that Jesus
speaks of eternal life not as some future or eschatological reality, something
which you experience only after death. On the contrary, one can experience
eternal life in the here and now. According to Jesus, eternal life is “to know
you, the only true God, and Jesus Christ whom you have sent”. To know connotes
the intimacy of an immediate experience rather than cognitive knowledge. Such
as, my family knows the real me! Therefore, “to know” God, means to be called
into an intimate relationship with the Father, like the one that Jesus the Son
already enjoyed. This provides another beautiful layer to our understanding
Jesus’ hour of glory. In other words, knowledge of and intimate participation
with Jesus in his hour, in his glory, or in the words of St Peter, sharing in
the sufferings of Christ, one can already taste eternal life here and now.
Thus, the cross and suffering for our faith, continues to be mark of
every Christian, his glory, his path to intimacy with God, to eternal life. Of
course, practising our faith today, may not be as dangerous as in antiquity (unless
you are a Christian living in the Middle East, Northern Nigeria, Pakistan etc),
yet remains challenging, perhaps more challenging than the past. Today, we face
a greater danger from modern society – the danger of being ignored or even
rejected by secular culture. Its moral values, forced to compete in a free
market of ideas, frequently seem unattractive, outdated or simply irrelevant to
present day lifestyles. Many, thus, have
given in to the temptation of allowing its core teachings and values to be
reshaped and moulded into a more politically correct and socially acceptable
version that is to the liking of modern tastes. Social tolerance and relativism
has led to the suspicion and rejection of the particularity of the Christian
faith and the uniqueness of Jesus Christ as Saviour. Ultimately, it has led to widespread
moral decline, and with that the world suffers the loss of beauty, the good and
the Truth.
Christian faith continues to present a different picture of glory,
one which requires us to see the world, its trials and tribulations, through
the lenses of eternity. It calls the world to transcendence, to appreciate once
again the need for beauty, goodness, and truth. But if this message is to be
heard, there must be Christians who are disciples that are willing to live out
the message of today’s gospel. This means living a life in the world that
already goes beyond it and resists being reduced to its conventions. And it is
intrinsic to this way of life that it be lived not merely by isolated
individuals, but by a community. Thus, the essential need for our BECs, our
Basic Ecclesial Communities, to bear witness to the gospel message. Where we
reject community living, we in fact reject the gospel, and we become
anti-witnesses of its message. Thus, community life should not only communicate
a message of about communion and love, but also show its truth and beauty. In
this sense, Christian life must be a work of art – it must be sacramental, it
must be beautiful. For if the message of Christ’s triumph over death is to be
convincing – even to ourselves – we must show in living it that it is
beautiful, good and true, that the vision it shares is about what really is,
and that apprehending it leads to fulfillment and joy.
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