God Knows You

 

How long have you known someone? Last Sunday, I met for the first time the new pastor at Prince of Peace Church. So, I have known him only a week. I have known some of the members here less than two years. I have known my wife twelve years. I have known my older brother ever since I can remember. And I have known my grandchildren before they were born.

I mention how long I have known people because in our first reading today (Jeremiah 1:4-10), we read that God knew Jeremiah before he was formed in his mother. No matter how long any of us know someone, God has known that person even before he was in his mother.

Not only that, God knew what Jeremiah was to become even before he knew. God knew what I was to do even before I knew it. When I think about this, I feel overwhelmed with awe; and all I can say is, “Wow!”

Now, do you know what you want to be when you become an adult? Some people know when they are children what they want to be. My brother always wanted to be a chemist. He became a chemist. My niece is a nurse, and I am not surprised because her mom is a nurse. Maybe you will become what your mom or dad is, or maybe not. God already knows. That’s why it’s important, even as children, that you ask God to show you what you are to become.

What you become may not be easy. It was not easy for Jeremiah to become a prophet or Jesus to be the Savior. So, start asking God what He wants you to become and ask for the strength to become that. Ask God that as you become what He wants you to be that you can praise him as Jeremiah and Jesus did. With that, let us pray.

Heavenly Father, from whom all fatherhood in heaven and earth is named, bless these and all children. Give their fathers and mothers the spirit of wisdom and love, so that the homes in which they grow up may be to them an image of Your Kingdom, and the care of their parents a likeness of Your love. We pray in the Name of the Father and the Son and the Holy Spirit. Amen.

Paul's Song, Letter and World

 

 

God’s grace, peace and mercy be with you. My sermon is entitled Paul’s Song, Letter and World. My focus is our Epistle (1^st Corinthians 12:31b-13:13). Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’” Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

“Puff the magic dragon lived by the sea and frolicked in the autumn mist in a land called Honali.” I open with these words for two reasons. First, when Cindy and I celebrated five years of marriage, we travelled to Hawaii, and one of the sites we visited was Hanalei on the north shore of the island of Kauai. Fewer than 500 people live in Hanalei, a village smaller than one square mile. Hanalei is often associated with the song popularized by Peter, Paul and Mary.

Second, one member of the trio who sang Puff the Magic Dragon also wrote a song we requested for our wedding. Paul Stookey wrote Wedding Song in 1969 and performed it at the wedding of Peter Yarrow, the other male singer of the trio.

Shortly after his Christian conversion, Yarrow asked Stookey to “bless our wedding with a song.” According to Stookey, “the melody and the words arrived simultaneously and in response to a direct prayer asking God how the divine could be present at Peter’s wedding.” Drawing almost verbatim from Matthew 18:20, the original lyric is “I am now to be among you at the calling of your hearts; rest assured this troubadour is acting on My part. The union of your spirits here has caused Me to remain for whenever two or more of you are gathered in My name, There am I...There is Love.”

Concerned that the wedding guests might misinterpret his intention, Stookey changed “I” to “He” until 1990 when he ‘officially’ restored the original lyric.

The first two lines of the second verse, “A man shall leave his mother and a woman leave her home. And they shall travel on to where the two shall be as one,” paraphrased Genesis 2:24: "Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh."

Believing he could not take personal credit for composing "The Wedding Song", Stookey set up the Public Domain Foundation, which since 1971 received the song's royalties for charitable distribution. … If you have time this week, listen to Paul’s song. You will enjoy it.

Couples request many songs and readings for their weddings. Paul’s Letter to the Corinthians is one of the most popular. As a pastor preparing to write a sermon for their wedding, I ask couples why they choose their readings. Often, they reply, “Because we like them.” If couples knew the background of Paul’s Letter, they might choose another passage.

Corinth’s Christians were a mix of Jews and Gentiles from various economic strata. That the rich were shameless and the poor were wretched led to ethical and liturgical problems.

Although not the founding pastor of their church, Paul made several trips to Corinth. In essence, he fathered the community and took great interest in its well-being. The experience of Paul’s second trip, however, left him heart-broken.

Sexual immorality, legal disputes, Eucharistic abuses and controversies about the resurrection of the dead were some of the problems Paul encountered. Yet, the real problem was two-fold: Gnosticism and behavior. The Gnostics were people who thought that they were wiser than everyone. The others thought they could do whatever they wanted.

Chapter 13 concerned itself with behavior that caused serious dissension within the community. While the people causing this dissension were spirit-people or charismatics, Paul addressed the entire church. Paul based his ecclesiology, his teaching of Church, on his Christology, his teaching of Christ. To be Church, Christians were to imitate Christ in their relations with one another. They could not see themselves as wiser nor could they do whatever they wanted.

In chapter 13, Paul pointed out how the Corinthian Christians did not reflect Christ’s love. In verses 4-8, Paul listed what love is and is not. It is not about personal preference. C.S. Lewis said that to love and to like are not the same. I can like some people more than others, but I am to love all people.

To illustrate that love, Paul used the term agape, one of three Greek words for love. Eros is passionate love that desires the other for itself. Philos is love of the gods or good friends. Agape has neither the magic of eros nor the warmth of philos, but is an unmotivated, active love.

Paul understood the differences among the three types of love. After all, he grew up as a typical Hellenistic Jewish student, and as a Christian, understood Jesus’ teaching of love of God, neighbor and enemy. We find all of this in chapter 13, but rather than define love, Paul personified it. He chose verbs that involved another person in order to highlight the virtues that the Corinthians neglected. They were not patient and kind. Some insisted on their own way. The community rejoiced at wrongdoing.

Citing himself as an example, Paul spelled out the characteristics of love in such a way that the Corinthians could recognize it for what it was – the foundation of the Church. In a community where jealousy and rivalry ruled their hearts, hearing that love is not jealous, pompous, inflated, rude, self-seeking, quick-tempered, calculating or joyful in lawlessness or wrongdoing was imperative.

For Paul, love was not a gift from God like other virtues. Love was not a legal command to be fulfilled. The love of which Paul wrote was beyond compare because it was the Spirit of God at work in the Church. As he wrote in chapter one, the Corinthians lacked no skills, but skills without love matter not in a faith community awaiting salvation from their Lord.

At the time Paul visited Corinth, there were about 50 Christians. Gathering 50 adults into one house church would have been difficult, awkward and uncommon. More likely, families, servants and a few friends met in smaller groups fostering an intimate family atmosphere that tended to promote divisions within the wider community.

When these smaller groups came together, divisions were played out. The host group sat in the innermost rooms, while the visitors gathered on the porch. The host group gathered for an early meal, while hungry visitors arrived later. Such liturgical abuses fostered resentment among church members.

While the love of the Trinity should have bonded and energized the Body of Christ, the Church, family ties and friendships tore it apart. That said, why do couples choose Paul’s Letter? That leads me from Paul’s Letter to Paul’s world.

By Paul’s world, I mean, my world, your world. Your world and mine share a common denominator. Each is populated by people. A vast array of people we know and love, know and do not love, and do not know or love populates our worlds. The population is so vast that we cannot consider everyone in a short sermon or a lengthy dissertation; however, we can draw a sampling. Allow me to relate one group of people to our reading: friends and family.

Starry-eyed lovers preparing for marriage relate well to Paul’s song and Paul’s letter as their wedding day approaches. Newlyweds love one another, as they should. The world of newlyweds often consists of one other person – the person they love. In love with one another, they – like we – learn that love for one another may not last, may not suffice. For that reason, couples and families must also love the Other (with a capital O).

The Other – God – gets along perfectly well without us. Can we get along without God? Some argue that we can. They say we can get along without God when our needs are met. They have money and all that it can buy. They have a strong body and healthy mind. They are independent and self-reliant, and have someone to love, and family and friends.

However, what happens when friends get busy or distracted? When family members move away, get sick or die? What happens when loved ones contract cancer or Alzheimer’s? When they lose their job or health? Can they get along without God at those moments? Personally speaking, when my dad died suddenly and when my mom contracted cancer, suffered for a year and then died, I needed God more than ever during those moments for my world suffered from the faults of sin and death.

Personally, I am still learning more than I ever have about the importance of Paul’s Letter as it relates to how I view and treat people. Paul’s song is about children who outgrow their imaginary friends. Paul’s Letter is about adults who have yet to grow into Christian maturity and their relationships with one another as Church. Paul’s world is about how we – beloved children of God – personify Christ in terms of First Corinthians 13.

In my relationships with the people I love, am I patient and kind, benevolent and modest, humble and polite, calm and joyful? Do family and friends see Christ in me? Do people see in me someone childish or mature? Do they see a person of faith, hope and love?

Friends, no simple ditty or wedding song will transform us into mature, thoughtful, loving Christian men and women. But as we ponder the meaning of God’s Word and the importance of God’s Sacrament, may we put away childish ways and see in a mirror who God has called us to be. May God’s Word and Sacrament embodied in us transform us into His sons and daughters who see and treat one another as Christ’s brothers and sisters. As we do, may the peace of God that surpasses all understanding, keep our hearts and minds in Christ Jesus. Amen.

Baptism Connects Us

 

The foot bone's connected to the leg bone. The leg bone's connected to the knee bone. The knee bone's connected to the thigh bone. The thigh bone's connected to the hip bone. The hip bone's connected to the backbone. The backbone's connected to the neck bone. Doin' the skeleton dance.

        This song says all our bones are connected. It’s a reminder that not only are all of our bones connected, but we are all connected to one another. How are you and I connected? We are connected through Baptism. I mention this because St. Paul writes about the body of Christ, and how we are all parts of it through Baptism.

Did you know that you are connected to Christians living in Germany, Japan, Canada, Croatia, Mexico or Mali? We are connected to all of those people through Baptism. And because a pastor in a church in one of those countries read to the people in his church the same Gospel and readings you just heard; we should pray. … Heavenly Father, from whom all fatherhood in heaven and earth is named: Bless all children, and give their fathers and mothers the spirit of wisdom and love, so that the homes in which they grow up may be to them an image of Your Kingdom, and the care of their parents a likeness of Your love. We pray in the Name of the Father and the Son and the Holy Spirit. Amen.

Corinth's 3 M's

God’s grace, peace and mercy be with you. My sermon is entitled Three M’s of Corinth: Metaphor, Members and Meaning. My focus is our Epistle (1^st Corinthians 12:12-31a). Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’” Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

Have you ever heard a teacher say, “My classroom was a zoo today!”? How about, “My workload is a tsunami.”? Have you ever been so hungry that you could eat a horse? Is Tom Brady really a GOAT? Is your favorite hymn, “A Mighty Fortress is Our God”? Those are all metaphors.

A metaphor is a phrase used to represent something else. We assign a figure of speech that is characteristic of one object to another. It could be an emblem or a symbol. When we use metaphors, we do not literally mean that God is Fort Knox or that Tom Brady is a Nigerian Dwarf, but it is a way of expressing meaning.

Our English word, metaphor, comes directly from the Greek, metaphora, meaning a transfer or a carrying over. Aristotle once wrote, “It is a great thing, indeed, to make a proper use of the poetical forms, as also of compounds and strange words. But the greatest thing by far is to be a master of metaphor. It is the one thing that cannot be learned from others; and it is also a sign of genius, since a good metaphor implies an intuitive perception of the similarity in dissimilars.”[1]

Paul uses a metaphor in our reading today when he speaks of the church as the Body of Christ. Paul was writing in a way familiar to Greek Christians. The Greeks saw the state, society or church and its institutions as a biological human body. This metaphor implies hierarchical leadership and a division of labor with a strong autocratic or monarchial connotation.

The first recorded instance of the body politic metaphor appears in the Rigveda, the oldest of the sacred books of Hinduism around 1500 BC. There the South Asian caste system is explained by comparing the priesthood to the mouth, soldiers to the arms, shepherds to the thighs, and peasants to the feet of humankind.

A well-known ancient example of a bodily metaphor appears in “The Belly and the Members,” a tale attributed to the Greek fabulist Aesop. In the fable, the other members of the body revolt against the belly, which they think is doing none of the work while getting all of the food. The hands, mouth, teeth, and legs initiate a strike, but after a few days they realize that they are weak and ailing. They thus learn that cooperation between all members of the body, including the invisible belly, is vital for the body’s health. The story’s not-so-subtle moral is that society, like a body, functions better when all do their assigned tasks and work together. This social metaphor translated easily into the political world.

The Greeks influenced Rome, and by the time Paul used the metaphor to mold Christ and the church into a single body, we clearly see the influence of ancient authors on Christian writers. In addition to our passage today, Paul also used this metaphor in Colossians and Ephesians.[2]

Early theologians such as Augustine, used the body politic metaphor to imply divine leadership.[3] But, because of Philosopher Thomas Hobbes and the Industrial Revolution, we no longer refer to social institutions as natural organisms; rather we refer to them as machines. That said, Paul employed a metaphor that the people of his time understood; and that brings me to my second point, Members.

Paul’s concern was the unity of the church. This unity is grounded in its members’ Baptism into that body and their constant reception of Christ’s Body and Blood in the Lord’s Supper. Just as the human body is a unit, a single entity comprised of many parts, so also is Christ.[4]

The basis for the unity of many diverse parts within the body of Christ is their common Baptism with one spirit into one body. Paul had in mind the Sacrament of Christian Baptism, whereby a person is incorporated into the body of Christ.[5] Within this body, Paul stressed the necessity of diversity.

Beginning in verse 14, Paul presents an imaginary conversation among the parts of the body. The spokespersons are those parts of the body who may be inclined to make discriminatory comparisons with other parts that seem more important. So, the foot, depressed by its lowly status and the drudgery of its work in supporting the whole body, compares itself with the more versatile and skillful hand; the ear becomes discontent with its simple and less-prominent function and compares itself with the more attractive eye.[6]

On this passage, the early Church Father, John Chrysostom, once wrote that we are not so likely to envy those who are far superior to ourselves, but those who are a little superior. In their depression and jealousy, the foot and the ear are tempted to opt out of their faithful service to the body. However, Paul insisted that they cannot for their only proper place is within the body. If everyone could have his wish and become the eye, we would have a grotesque situation, a body consisting only of an enormous eye.

In verse 18, Paul sensibly reminded Christians that God arranged the members in the body, each one of them, as he chose. The members distinctive functions are part of his perfect plan for the whole, a plan in which the individual believer should accept humbly, without jealously eyeing what another member has been given.[7] Paul summarized his response to those who felt inferior by repeating the gist of his words spoken earlier, “There are many parts, yet one body.”[8] The fact of the matter is that there is diversity in this unity.

Paul then appealed to those members with a superiority complex who were endowed with more important or spectacular spiritual gifts and were tempted to look down on the less gifted. In short, Paul said that their position was shaky. The eye cannot do without the hand, nor the head with the feet. Even though hands and feet have menial tasks, they are still indispensable to the body’s operation. People who serve the church with tedious tasks are as critical as those who lend trained talents to the community. Paul reminded Corinthians that those who receive the greatest human praise may find that those whom they looked down upon receive even greater acclaim from God.[9]

As their pastor, Paul was interested in promoting harmony and avoiding divisiveness. In these verses, he laid the groundwork for chapter 13 on how Christians were to love one another. In today’s passage, he said everything that needed to be said about superiority, inferiority and the necessity of mutual sympathy and care among members. As the body of Christ in Corinth, he reminded members that every one of them received a variety of gifts from God that blended together for the good of all. Having laid this groundwork, Paul then taught them an even better way to live. That, my friends, brings me to my third point, Meaning.

In chapters 12 and 14, Paul listed a number of charisms. As we read these chapters from a 21^st century perspective, we should keep in mind that it is impossible for us to know what Paul described. We are shaped by a trinitarian theology worked out in the 4^th century, and there is no evidence that Paul had such clarity about the personhood of the Holy Spirit.[10] Current charismatic Christians may believe that charisms involve an emotional experience or a dramatic behavior, but there is no indication that Paul was on the same page with that. Most likely, we would not place the gift of administration or leadership in the same charismatic category as speaking in tongues. Paul did.

Modern appreciation of charisms sometimes neglects the fact that such gifts were quite divisive in Corinth. There were issues of superiority and envy in that congregation. One who possesses a special gift or charism is not a better Christian than others not so gifted. In fact, even Jesus says, “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever.” In other words, the Evangelist John did not suggest that Christians possessed different gifts or roles, but that Jesus viewed all believers as his disciples.[11]

Today, there is no lack of spiritual gifts in the Church. We all have different gifts that we bring to the Body of Christ, the Church, the community. Some of these gifts are made public every week. There is a reason God gave me a gift for preaching and leading worship. There is a reason God gave you musical talent. There is a reason God gave you technical skills, an artistic eye, a keen interest in youth ministry, elder care or the wherewithal to organize food and toy drives for the community.

All of our charisms give glory to God. We recognize what Christ has done for each of us individually and all of us corporately, and we want to build stronger this Body of Christ. When we recognize a particular gift or talent, we seek to hone it through education, training and practice so that we can give greater glory to God and better serve our brothers and sisters in Christ. That is the reason I spend time researching, writing, editing and practicing my sermons. My gift is not about me receiving kudos, but about you being served and inspired and God glorified.

Now, let me tell you about the talents of one man that brought glory to God. That man is my father, John Walter Cwynar. He was born on June 23, 1925 in Hamtramck, Michigan, a city surrounded by Detroit. My father lived in Hamtramck for eight years, and Aliquippa for ten years. At eighteen, he started working as a machinist at Jones & Laughlin Steel. He eventually completed his apprenticeship and became a First-Class Machinist, a position he held for 46 years at J&L. He continued to work as a Machinist until he died in 2003.

He served as a Private First-Class during the Second World War and the Korean Conflict. In wartime, a First-Class Machinist is more valuable handling a lathe than a rifle. During the time Dad worked for J&L, the company patented many of his works, and compensated him for them. Dad also made something for me before I was ordained in 1987. From a piece of scrapped stainless steel, he machined a chalice and paten. I do not use these very often because I fear a communicant will drop the chalice and receive not only the Blood of Christ but also a broken toe.

I tell you this to emphasize that what we do for a living makes a difference to the other members of the body of Christ. However glamorous or mundane our work is to the world, it is a dual opportunity to offer another member something and God glory. I may not be able to forge sacred vessels, but I can offer a helping hand. I may not be able to preach a sermon, but I can speak consoling or forgiving words. I cannot shoulder the Cross, but I can offer a shoulder to a hurting friend. In short, you have may talents that you may have overlooked until now.

Friends, the opportunities you have to offer other members of the body of Christ are numerous. I ask that you think of your talents, your gifts given to you by God. Ponder how your gifts build up the body of Christ, the Church, and how you can use them to glorify God. When you do, may the peace of God that surpasses all understanding keep your hearts and minds in Christ Jesus. Amen.

---

[1] "Poetics," 1459a 3-8.

[2] Colossians 1:18; Ephesians 5:23

[3] Joëlle Rollo-Koster, Body Politic, Encyclopedia Britannica. https://www.britannica.com/topic/body-politic. Chapter 12 of Book IV of St. Augustine’s City of God is titled, “Concerning the Opinion of Those Who Have Thought That God is the Soul of the World, and the World is the Body of God.”

[4] Gregory J. Lockwood, 1 Corinthians. St. Louis: Concordia Publishing House (2000), p. 444.

[5] Galatians 3:27-28.

[6] Lockwood, 446.

[7] Ibid.

[8] 1 Corinthians 12:20.

[9] Lockwood, 447.

[10] Raymond E. Brown, An Introduction to the New Testament. New York: Doubleday (1997), p. 532.

[11] Ibid. See John 14:15-16.

I am Blessed

 

I know a man who answers, “I am blessed,” every time someone asks him how he is doing. I mention that because in our Psalm (128) today, there are many blessings.

It begins with “Blessed is everyone who fears the Lord.” Perhaps a better translation is “blessed is everyone who is in awe of the Lord.” That’s because God is awesome, and so we respect and revere God. As we grow older, we see how awesome God is that we don’t ever want to lose Him. We can lose God if we no longer walk in His ways.

As adults, God will bless us with enough food from the money we earn by working. And if and when we marry, we pray that God bless us with many children.

When you get to my age, I pray that God blesses you with grandchildren because that’s when the fun really begins. Ask your grandparents, they’ll know what I mean.

No matter what happens to you, if you walk in God’s ways, you are blessed. And when someone asks you how you are, answer, “I am blessed.” With that, let us pray.

Heavenly Father, from whom all fatherhood in heaven and earth is named: Bless all children, and give their fathers and mothers the spirit of wisdom and love, so that the homes in which they grow up may be to them an image of Your Kingdom, and the care of their parents a likeness of Your love. We pray in the Name of the Father and the Son and the Holy Spirit. Amen.

Signs, Symbols, Significanca

 

God’s grace, peace and mercy be with you. My sermon is entitled Signs, Symbols and Significance. My focus is our Gospel (John 2:1-11). Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’” Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

Did you know that there are thousands of books, songs, movies and quotes with the word sign in the title? I was going to list some, but it is sufficient to mention only one. Robert Schuller once said, “Problems are not stop signs, they are guidelines.”

Everyone knows what to do when you come to a stop sign. You stop. Most people know which restroom to enter because you can read the sign. Recently, I had to install big red arrows at the end of my driveway showing where to enter because some guy delivering a package drove over the reflectors alongside the driveway.

A sign is a conventional mark, figure or gesture that conveys information. Our English word, sign, is derived from the Latin word, signum, which is an identifying mark, token, military standard or omen. If you can read the sign, you know what to do.

On the other hand, not everyone knows the meaning of a symbol. The Greek noun symbolon means token, watchword or sign by which one infers a greater reality. Literally, it means that which is thrown or cast together from syn (together) and bole (throwing or casting a missile, bolt or beam). Symbols express the invisible or intangible by means of visible or sensuous representations. Through symbols we recognize divine beings and spirits.

As I said, not everyone understands symbols. If you are not introduced to a culture or a religion, you may not understand the difference between stars, bars or chevrons; the appropriate colors to wear to weddings, funerals or football games; or what foods to serve on particular holidays. Most Christians know that we use symbols to point to a greater reality. The fish, dove and lamb have meaning. The Bible, cross and ship have meaning. The symbols of bread and wine are the true Body and Blood of Christ. The symbol of Baptism is the forgiveness of sins and new life for the sinner through the death and resurrection of Jesus Christ. I mention signs and symbols today, because we must know the difference when reading the Gospel of John.

There are seven signs in John’s Gospel. The first two occur in Cana, and five others[1] occur throughout the first half of the Gospel, also known as the Book of Signs. The second half of John is known as the Book of Glory. At the end of the proper ending of John, we read, “Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”[2] As you will see, these verses explain the purpose of the signs.

Whereas the Synoptic authors (Matthew, Mark and Luke) employ the term miracle, John uses the term sign. While the Synoptics relay dozens of exorcisms, healing miracles and power over nature and death, John records only a few nature and healing miracles and one account of raising the dead. In the first three Gospels, people often praise God after witnessing miracles, and in John, people create controversy. The former Gospels relate Jesus’ powerful deeds to the Kingdom of God and authority of Jesus, especially over Satan; the last Gospel sees that symbolic actions reveal Jesus' origin, identity and relationship with God the Father. The role of faith in the Synoptics is usually a prerequisite for Jesus being able to perform miracles; and in John, people should come to believe as a result of seeing the sign that Jesus performed.[3]

In the Synoptic Gospels, people test Jesus by asking him to perform signs and wonders; but he refuses.[4] In John, signs are the works which Jesus willingly performs in order to bring people to believe in him. If people do not come to believe, despite having seen the signs, then the signs did not fulfill their intended purpose.[5]

Note that in contrast to the Synoptics and Paul, John's Gospel never uses the nouns faith or belief, but only the verbs believe or trust. Believing is an action that one does, not an object or thing that one possesses; thus, the translation believing is better than possessing faith. And since believing involves relationship, an even better translation in English would be entrusting oneself to God or Jesus.[6]

As I said earlier, there are two signs or miracles in Cana. In these, the mother of Jesus and a royal official entrust themselves to the efficacy of Jesus’ word, whatever the cost. In between these two accounts, there are other examples of faith, and by means of them, John challenges his readers to deepen their faith. The Samaritan woman at the well, like Nicodemus, demonstrate partial faith initially, and eventually both come to believe.[7] As the examples of the mother of Jesus and the royal official indicate, true faith is an unconditional commitment to ‘the word,’ that is, the revelation of God in the Word and Person of Jesus.

In this first story, Jesus is pressed by his mother to do something about the lack of wine. His remark to his mother reflects the tone often asked in the Old Testament and also by demons possessing humans: What does this have to do with me?[8] In his own words, Jesus objects that his hour of glory and return to the Father’s right hand has not yet come, but is approaching. Hence, the sign Jesus is about to perform is a prophetic symbol of that hour.

After ordering the servants to fill the empty jars with water, he replaces it with wine. This represents the revelation and wisdom that he brings from God. In Proverbs 9, we read, “’Whoever is simple, let him turn in here!’ To him who lacks sense she says, ‘Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight.’”[9] In essence, Jesus fulfills the Old Testament promises of abundance of wine in the messianic days.

Jesus’ signs are not to astound people, but point the way to glory. This first sign is a revelation of Jesus’ glory that leads disciples to believe in him. Yet, Jesus appears to be critical of a faith based on signs,[10] even though the Gospel ends with the Evangelist declaring that he has written a book which tells the story of the signs of Jesus to lead people further into faith.[11]

These verses do not contradict one another, but may complicate matters. The takeaway for me is that signs are important for John, but when believers base their faith on signs alone, that faith is insufficient. Recall that Jesus said to those whom he fed, “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves.”[12] Signs that become an end in themselves and do not lead a believer into a deeper revelation of God in the Word and Person of Jesus are useless. However, signs can lead a believer into recognizing that Jesus is the Son of God and have life in his name.[13]

Now a word about symbols. If you have ever noticed a different feel between John and the other Gospels, credit that to Clement of Alexandria who in the 2^nd century referred to it as a “spiritual Gospel.” John accomplished this feel by using themes, metaphors and symbols. His poetic introduction or Prologue included the symbols of light and life.

Light is a metaphor for life throughout the Old Testament. We find it in Psalms, Proverbs and the Prophets, particularly Isaiah.[14] In Greek thought, the word light represents the ordered entirety of the universe, and is similar to the concept of Spirit. Light is also a unifier and represents an omnipresent force in the cosmos.[15]

John uses light symbolism in two ways. First, there is a dualistic comparison to darkness which provides readers with a distinct choice. They can either choose to live in the light or in the darkness.[16] In this way, light symbolism presents distinction to the reader and draws the reader toward a choice.

The second way John uses light is to demonstrate the process of coming to believe in Jesus. On one end of the spectrum is darkness, and in the story of the blind man,[17] it is associated with physical blindness. The other end of the spectrum represents light as full belief in Christ. Mary Magdalene's resurrection account typifies the coming to faith as recognizing Jesus in the full light of day.[18]

There are other symbols that Jesus uses to describe himself. We find them in the ‘I am’ statements. He identifies himself as the Bread of Life, the Good Shepherd, the Resurrection and the Life and other symbols.[19]

Now because we cannot grasp fully and clearly the reality of Jesus’ identity, we use material goods as symbols to point to the greater reality that Christ is present to and with us.

Like the early persecuted Christians, we use symbols common to the pagan eye to represent Christ. For example, the Greek letters Alpha and Omega mean Jesus is the beginning and the end of all things. The Greek word for fish, IXOYC, is an acronym for Jesus Christ, God's Son, and Savior. Butterflies, lilies, stars and even geometric shapes were common in the world. Unbelievers would see these and think nothing of how they symbolized Christ, but believing Christians understood the meaning. Most of what we see in this church is symbolic of God’s presence, including the cross, pulpit, font and seasonal colors.

To a greater degree, bread and wine are his Body and Blood. Water washes away our sins and gives us new birth. Of course, these symbols are accompanied by Christ’s words, making them not simply a representation, but real. And to an even greater degree, Jesus Christ himself is the symbol pointing to the greater unseen reality we know as our Triune God.

So, how is all of this significant to us today? What do we gain from an understanding of signs and symbols in John’s Gospel? How does the story of Jesus turning water into wine make any difference to me today?

First of all, for anything in John to make sense, we must read each passage in light of the Prologue[20] because there John takes us behind the scenes of Jesus’ earthly ministry, and lets us see the eternal origin and divine nature of this Man who was more than a man. The Prologue explains that Christ was eternally present with God, and was active in creating the world with the Father, who is the source of the moral and spiritual nature of Jesus.[21] The Prologue tells us that Jesus comes from above and speaks of what is true or real. So that we can understand that, Jesus must use language and symbols.

For John’s community, the symbols of Baptism and Eucharist, more than any of the other signs, revealed the efficacy of Jesus’ words. Clear references to these two symbols are found in Jesus’ conversation with Nicodemus, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”[22] Reference to Eucharist is clearly found in Jesus’ words in the Bread of Life discourse.[23] Finally, the two symbols are joined together on the cross when “one of the soldiers pierced his side with a spear, and at once there came out blood and water.”[24] The life-giving sacraments of Eucharist and Baptism flowed down upon believers as their king was being lifted up on his throne. In these two sacraments, we today find the presence of the absent one.

To understand who Jesus is, we must read and know the solution offered in the Prologue. People who misunderstand Jesus are not familiar with this. They see signs and hear his words but are unable to penetrate into the mystery of Jesus – where he comes from, who he is, or what he came to do. Yet, at the end of the story, readers are informed that it has been told so that they may grow deeper in faith in Jesus Christ as the Son of God, and have life in his name. In other words, this story is not written for the characters Jesus encounters and their faith experiences. This story is written for you and me who ask ourselves, “Where do we stand?”[25]

So, where do we stand? We stand for life in His Name. If Christ’s signs and symbols all point to the greater reality of our Eternal Triune God, then nothing else is eternal or real. The problems that we face in life – sickness, disease, disability, physical handicap – may have knocked us down, but the grace of God in Word, Sacrament and fellowship with other believers lifts us to new life in Christ. Death of a spouse, parent, child, relative or close friend may bring met us to our knees, but the grace of God raises us to stand once again. Satan, the world and our sinful inclinations may cripple us, but God’s grace heals us.

My friends, the year is young, but like every year, we will face trials and temptations. Some will experience loss of employment or income. Others will face decline in health or surgery. Sadness, separation, anxiety, depression and a host of other emotions may lead us to believe that God indeed is absent from our world and lives. That is why we stand together for and with Christ through His means of grace. We stand for and with one another for this reason: You may be the only Gospel others may know. There were four written by the Evangelists; the fifth is written in your heart. That Gospel may be the only one available to people facing the array of downturns and disappointments in their lives. You and I are called to be sign and symbol of the greater reality of a living, loving Christ in our lives. And so, I encourage you to believe that all your problems are not stop signs, but guidelines leading you to a deeper belief and life in reality, in Christ. And when you do, may the peace of God, which surpasses all understanding, guard your hearts and your minds in Christ Jesus.

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[1] The others are in 5:1-9ff; 6:1-4ff; 6:16-21; 9:1-7ff; 11:1-45. Although some think the resurrection Appearance at the Sea of Tiberias (21:1-14) is a sign, most disagree.

[2] John 20:30-31. See 2:23; 3:2; 6:2; 7:31; 9:16; 11:47; 12:37; 20:30-31; cf. 4:45.

[3] Felix Just, “Signs in the Fourth Gospel” in The Johannine Literature Web. See https://catholic-resources.org/John/index.html.

[4] See John 4:48.

[5] Ibid.

[6] Felix Just, “Believing in the Fourth Gospel” in The Johannine Literature Web.

[7] See John 4:1-15; 3:1ff; 4:15-26; 19:38-42.

[8] See Judges 11:12; 2 Samuel 16:10; 19:23; 1 Kings 17:18; Matthew 8:29; Mark 1:24; 5:7; Luke 8:28.

[9] Proverbs 9:4-6.

[10] John 2:23-25.

[11] Pheme Perkins, “The Gospel According to John,” in The New Jerome Biblical Commentary. Edited by Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy. Englewood Cliffs, NJ: Prentice Hall (1990), p. 954.

[12] John 6:26.

[13] Francis J. Moloney, “Johannine Theology,” in The New Jerome Biblical Commentary. Edited by Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy. Englewood Cliffs, NJ: Prentice Hall (1990), p. 1426. See John 20:30-31.

[14] See chapters 9, 42, and 60.

[15] Dale Loepp, “The Use of Light and Darkness as Symbols in John’s Gospel” in The Johannine Literature Web.

[16] John 3:20-21.

[17] John 9:1ff.

[18] Loepp.

[19] I am the bread of life (6:35); light of the world (8:12); gate (10:7.9); good shepherd (10:11); resurrection and life (11:25f); the way, the truth and the life (14:6); true vine (15:5).

[20] John 1:1-18.

[21] The New Oxford Annotated Bible with the Apocrypha: Revised Standard Version, Edited by Herbert G. May and Bruce M. Metzger. New York: Oxford University Press (1977), p. 1286.

[22] John 3:5.

[23] See John 6:51-58.

[24] John 19:34. John later reaffirmed these two symbols to faithful Christians in his First Letter.

[25] Moloney, p. 1426.