With Christ, With Others

Sermon on John 2:1-11

Psalm 36:5-7 5 Your love, O Lord, reaches to the heavens, and your faithfulness to the clouds. Your righteousness is like the strong mountains, your justice like the great deep; you save both human and beast, O Lord. How priceless is your love, O God! your people take refuge under the shadow of your wings.

Introduction

One of the things that has been most on my mind as I’ve walked into 2022 has been the idea and concept of “presence.” I know this is not a new concept; the self-care industry has been talking about this forever. It’s a concept I’ve talked about as a mom, partner, teacher, and priest. So why talk about it again?

Because this year it feels different to me.

Historically, presence was a stillness of the whole person. Body and mind take a rest in a particular moment. A seat. A kneel. A pause. A static moment. And these are all great aspects of the concept of presence and ways I’ve definitely employed the idea in my work/life balance. But what occurred to me recently was the idea of presence in motion and movement. I’ve been thinking about how this idea of presence in motion envelopes my relationship to others and to time. I can define this relationship by asking this question: Can I just be here right now with this person?

I think about this question a lot as I walk with Liza two miles to school and then again on our way home in the afternoon. There are times the two miles feels massive…about 40 minutes of time. In a society that demands me to validate each and every minute and submit my time sheet of productivity, it is hard to realize 80 minutes of the day are me, just walking with my daughter. But here I am, walking 80 minutes with my daughter at least 4 days a week. There are mornings where I’m consumed about the time it’ll take me to walk back before I can get to work on various projects—the stress about what needs to be done builds. There have been mornings with the temperature low that the many, many steps—comprising “there and back again” a Larkin tale—feel daunting, and I long for yesteryear when school was just down stairs.

And lately the question—Can I just be here right now with this person?—has grown louder and louder. Can I walk in this moment with Liza without thinking of what is ahead of me and what is behind? Can I just walk, one foot in front of the other, one minute at a time, not rushing and not dragging and not internally complaining? Can I just be here right now in this moment and activity with this person? Can I forget about the time and the distance and just be here, walking with this beloved?

John 2:1-11

Now there were placed there six water pots made of stone each holding a two or three anaphoras [8.75 liters]—in accordance with the purification of the Jews. Jesus said to [the servants], “Fill the water pots.” And they filled them to the brim. And Jesus said to them, “Now draw out and bring forth to the master of the feast.” And they brought [it] forth. Now as the master of the feast tasted the water having become wine …[1]

John 2:6-9a

Jesus is physically and emotionally present at this wedding in Cana. He’s not aloof and above such a scene. One might assume that wine running out at a celebration would be exactly what the Son of God would and should prefer. Aren’t we too holy for such potentially ruckus camaraderie? Apparently: No, we’re not. Instead of informing the servants that water will be just fine because *casually gestures around the room* Jesus adds to the distribution of wine (a lot! 3 anaphoras was about 30 liters, and there were six of these vessels!). Jesus allows the party to go on. In this I hear a question…Why?

An ordinary wedding in Cana is certainly not the place for one’s first miracle. It’s by all definitions very, very ordinary. Yes, weddings can be fun and great, but if you think about it they’re rather common place. (We all breathe a sigh of relief when we finally leave “wedding season” of adult hood.) John the Elder records this story because it’s Jesus’s first publicly performed miracle. But it’s not that extra-ordinary. The miracle here is merely the transition—the transubstantiation—of water into wine. Water, by the word of Christ, becomes wine. That is what happens here. Nothing more; nothing less. For the man Jesus who is the Christ, who is God, this is nothing. Yet it’s here in this very basic act of turning water into wine where Jesus reveals the glory of God.[2] And this is the point.

What is the glory of God being revealed? It is not merely in the water turned wine, but the essence of the why: God’s love for God’s people manifested here at this wedding, in this revelry, in this way, by the presence of Jesus. What John the Elder highlights for his reader (both then and now) is that the gift being given isn’t the wine, but the very real and whole presence of Jesus himself, God of very God, the bread and wine of life.[3] Jesus isn’t just present in a spiritual way in this story. Rather, Jesus is actively present in the lives of all the people invited into this celebration of union and life. A reflection of what comes in the great celebration of the union of God and God’s people. The very celebration started the moment Mary pushed and the angels heralded the shepherds.

Conclusion

A story about a miracle at a celebration revealing the glory of God, which is God’s love for God’s people, has really big ramifications for our lives. This isn’t merely a story that we look in upon, but one into which we are invited. We are called in as guests, with Jesus, to this wedding to see, hear, and experience the joy of new and best wine being revealed at the end of the celebration. We are asked to see Jesus present with these people, and imagine and be reminded that Jesus is with us, too.

You, by faith and the power of the Holy Spirit, walk with God in Christ. Every moment. God is not hiding from you as if you have to hunt and seek for God. You are in Christ (a location) by faith. And the last I checked, it is really hard not to be where you are. You are always here; you are always in and with Christ.The love of God comes to you, reveals to you God’s love for you,[4] enfolds you, wraps you up in the swaddling clothes of love, and you are held in the arms of God. We are in Christ’s presence and with Christ. And Christ is in us by the power of the Spirit and with us by the same power.

In a sermon, “On Being a Good Neighbor”, Martin Luther King, Jr., said,

“The ultimate measure of a man [Sic] is not where he stands in moments of comfort and convenience but where he stands at times of challenge and controversy. The true neighbor will risk his position, his prestige, and even his life for the welfare of others. In dangerous valleys and hazardous pathways, he will lift some bruised and beaten brother to a higher and more noble life.”[5]

Martin Luther King, Jr.

In being located with and in Christ means that others are there, too. This location of being in Christ is one we share with others. And we are all here in this now in Christ, in this presence being given a present. In Christ we are alleviated of the drudgery of the past and the threat of the future, and we can be here now; we get a present tense not just for us but especially for our sisters and brothers in Christ, those sharing this location. We walk with them, one step at a time, one minute at a time, and we bear with them their burdens, their pains, and their sorrow for they live with us. As Christ resided with those whom he counted as his brothers and sisters according to his flesh, as Christ was present at that wedding, so are we present with others, elevating them, to quote Dr. King, “to a higher and more noble life.” In other words, if “‘Christ is the [person] for others’”, then “the [person] for others is the [person] after God’s heart.”[6]

We, the beloved, are gifted with the revelation that by faith and the power of the Holy Spirit we walk with God in Christ… with God not behind and afraid, but with God. God is with us, all of us, and thus we are called to the other of the beloved.


[1] Translation mine unless otherwise noted.

[2] Rudolf Bultmann The Gospel of John: A Commentary Trans. GR Beasley-Murray and RWN Hoare and JK Riches. Philadelphia, PA: Westminster. 1971. 119. “For the Evangelist the meaning of the story is not contained simply in the miraculous event; this, or rather the narrative, is the symbol of something which occurs throughout the whole of Jesus’ ministry, that is, the revelation of the δόξα of Jesus. As understood by the Evangelist this is not the power of the miracle worker, but the divinity of Jesus as the Revealer, and it becomes visible for faith in the reception of χάρις and ἀλήθεια; his revelation of his δόξα is nothing more nor less than his revelation of the ονομα of the Father (17.6).”

[3] Bultmann John 120. “…the Evangelist’s figurative language refers not to any particular gift brought by the Saviour Jesus, but to Jesus himself as the Revealer, as is true of the images of the living water, the bread of life and the light, as well as of the shepherd and the vine; equally the wine refers not to any special gift, but to Jesus’ gift as a whole, to Jesus himself as the Revealer, as he is finally visible after the completion of his work.”

[4] Bultmann John 121. “The story then will teach us that the help for all man’s perplexity is to be found in the miracle of the revelation; but the event of the revelation is independent of human desires and cannot be forcibly brought about by man’s supplication; it comes to pass where and how God wills, and then it surpasses all human expectation.”

[5] Martin Luther King, Jr., “On Being a Good Neighbor” Strength to Love Minnesapolis, MN: Fortress, 2010. 26-27

[6] Dorothee Sölle Theology for Skeptics : Reflections on God Trans Joyce L. Irwin. Minneapolis, MN: Fortress, 1995. 96. “[Jesus] let this light shine through himself,  he did not hide it in the depths of his soul, he gave it out. He was the man [Sic] for others because he was the man of God and knew himself to be so borne up by God that he did not fall out of God, not even when he felt himself abandoned by God. The old formula ‘true man’ is rendered by Bonhoeffer as ‘man,’ where being ‘true God’ is called by Bonhoeffer simply being there ‘for others,’ because God is for others the God of love. Thus the sentence, ‘Christ is the man for others,’ is the old Christological formula ‘true God and true man’ in contemporary speech which refers to God without using religious formulas. The man for others it’s the man after God’s heart.”

Bonhoeffer, Human Life, and Time

Since I’m not on any form of social media right now, I don’t have access to tweet out what I’m reading. So, I’ll be providing interesting quotes from work I’m engaging with for my dissertation via blog post (for the foreseeable future).

I’m very intrigued and have been deeply invested in comprehending Dietrich Bonhoeffer and his conception of the created orders (what he refers to as the divine mandates) and how he employs (or doesn’t employ?) Luther’s doctrine of the Two Kingdoms. (I very literally read every essay and journal article that comes across my radar pertaining to these topics.) Comprehending Bonhoeffer’s doctrines here helps with my engagement with Friedrich Gogarten since he’s employing in his work the same concepts yet in different ways. Bonhoeffer and Gogarten are (for a bit) contemporaries. While there’s a near 20 year difference in age between them (Gogarten being older), there’s a decent chronological overlap with their work–until the 40s when Gogarten gets sick and doesn’t write for about a decade and Bonhoeffer dies in 1945. Anyway, while the overlap is breif (located more in the 20s and 30s), there’s still an overlap…one I’m fascinated with.

There are times when I read something off topic to round out my view to Bonhoeffer. And that’s where Robert Vosloo comes in. I cam across his article, “The Feeling of Time: Bonhoeffer on Temporality and The Fully Human Life” (found in Scriptura 99 (2008) pp 337-349). I loved it. I feel the title captures the essence of the article, and I don’t need to explain too much here about the content of the article. However, I’m offering the following quotes, which I found striking and worthy to share. Be sure, the entire article is definitely worth the time to read and it’s very well written.

(fwiw: the internal quotes within the quotes below are pulled from various works of Bonhoeffer.)

“[Bonhoeffer] wants to think about time with regard to the ethical demand arising from the confrontation with another person. The self enters a state of responsibility and decision at the moment of being addressed by another person. The person that is being addressed is not the idealist’s person of mind or reason but ‘the person in concrete, living individuality.’ This is the person that does not exist ‘in timeless fullness of value and spirit, but in a state of responsibility in the midst of time.’ It is the moment of responsibility in the midst of time that gives birth to the ethical.” (340)

“The temporal intention of a community is to reach the boundary of time (grenzzeitlich) and that of society is time bound (zeitbegrenzt). The eschatological character of community is the basis of the ‘holiness’ of human community life. this holiness reveals the fundamental indissolubility of these life structures. Over against this, society remains time bound and thus the end of history is for society a real end, not merely a boundary. For Bonhoeffer this is the reason why only a community (and not a society) can become a church. Thus the grappling with the concept of tie is for Bonhoeffer important in order to understand the concept of the church. For Bonhoeffer the church is no an unattainable ideal, but a concrete and present reality. The community is in time, but also transcends time. This dialectic s at the hart of Christ’s relation to the church. This relationship is to be understood in a dual sense: ‘(1) The church is already completed in Christ, time is suspended. (2) The Church is to be built within time as the firm foundation. Christ is the historical principle of the church.'” (341).

“For Bonhoeffer, revelation should be thought of in reference to the concept of the church as constituted by the present proclamation of Christ’s death and resurrection. Christian revelation is not something that has happened in the past, but as something in each ‘present’: ‘Christian revelation must occur in the present precisely because it is, in the qualified once-and-for-all occurrence of the cross and the resurrection of Christ, always something “of the future.”‘ Bonhoeffer’s plea is not merely for the importance of the ‘present’, but he also understand the present Christologically.” (344)

“‘…The church must not preach timeless principles however true, but only commandments that are true today. God is “always” God to us “today.”‘  And he continues by emphasizing that these words need embodiment. The gospel becomes concrete in the lives of those who hear and preach.” (345)

“Throughout Bonhoeffer’s Ethics we see Bonhoeffer’s commitment to concrete reality and historic existence. If the question of the good is abstracted from life and history, it becomes a static basic formula that transposes humans into a private and ideal vacuum. This leads either to private withdrawal or misguided enthusiasm. Bonhoeffer’s ethics is a critique of the abstract and the timeless and a plea for the concrete and timeful. This finds it [sic] deepest motivation in Bonhoeffer’s understanding of the interrelation between theology and life. Reflection on Bonhoeffer’s understanding of temporality cannot be separated from his concern for living a fully human life in the face of God’s presence. For Bonhoeffer ‘ethics’  is tied to a definite time and place…Bonhoeffer wants to guard against what he calls the ‘unhealthy takeover of life by the ethical.’ Such a pathological overburdening of life by the ethical destroys the creaturely wholeness of life.” (345)

“In the beginning of this essay, I remarked that the challenge is not merely to reflect on Bonhoeffer’s understanding of time, but also to think with Bonhoeffer (and Levinas) about a more fully human life amidst what can be called an economization of time. Something of the economization of time is reflected in the uncritical embrace of phrases like ‘time is money.’ Time is viewed as something people ‘spend’ or ‘save.’ Time becomes a valuable commodity that one looses if you go to slow. Life becomes a matter of the survival of the fastest. In the process, those who are not fast or mobile enough are marginalized and often suffer materially and emotionally. ‘Economic time’ often infiltrates life in such a way that time for the other, time for hospitality, time for friendships or leisure, is view, often unconsciously, as an unproductive waste of time. Time becomes a valuable possession of the individual to be managed and protected. Such an economization of time robs humanity of its humanness and compromises the witness of Christians to the God who became time and flesh in Jesus Christ.” (347)

“Bonhoeffer’s theology and life testifies to the importance of making and receiving time for the other, time for friendship, time for responsible hospitality and time for peace. The gift of time is what makes us vulnerable, but it is also what enables us to live a full human life….In his reflection After Ten Years…Bonhoeffer writes about the value of time and the pain of lost time. He continues, ‘Time lost is time in which we have failed to live a full human life, gain experience, learn, create, enjoy, and suffer; it is time that has not been filled up, but left empty.’… ‘We have for once learned to see the great events of world history from below, from the perspective of the outcast, the suspects, the maltreated, the powerless, the oppressed, the reviled–in short, from the perspective of those who suffer.’ In an economizing and polarizing global society of societies, the kairos for Christian witness may reside in the ability to find time for and through the suffering other.” (348)