The Wine of Joy

This post is for our Lightworker’s Study of the Gospel of John. On the left, click the folder icon, then sign up.  

John #23

John 2:1-11 (Text is reproduced at the end of this post)

Gospel of John 

Hello Lightworkers,  We move ahead to John 2, where Jesus performs his first miracle or sign (John 2:11). The Gospel calls Jesus’s miracles “signs”, which is also the Old Testament (i.e., the Hebrew Bible) term for the miracles of Moses.

At a wedding party in Cana of Galilee, Jesus turns water into wine. The water is contained within six stone jars for the Jewish rites of purification (2:6).  Note, here, that Jesus is himself a Jew. So, although the scene suggests that the new “wine” of Jesus replaces the old water of Jewish purification, in fact no super-cessionist or replacement theology is required. Jesus here is a Jewish prophet not a Christian god.

According to John, Jesus is also more than a prophet. He is the divine Bridegroom. The spiritual message, as I see it, has nothing to do with religious politics or sectarian disagreements: once the divine Bridegroom is present, enjoy the wine. You don’t need to keep purifying yourself, or waiting for the bliss to come. Religions, in general, often put people through rituals – for purification or as a means to an end, so that one will later on…meet and experience God, once one is holy enough or pure.

What if God has already arrived but we are in church so we miss it?  Drink the wine now.

The Wedding at Cana John 2:1-11
2 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Jesus and his disciples had also been invited to the wedding. 3 When the wine gave out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what concern is that to you and to me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to them, “Fill the jars with water.” And they filled them up to the brim. 8 He said to them, “Now draw some out, and take it to the chief steward.” So they took it. 9 When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom 10 and said to him, “Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.” 11 Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

Jacob’s Ladder: music, mysticism, marvel

John #22 

Hello, Lightworkers:

Today I’ll refer you to some different perspectives about this fascinating text in the Gospel of John, pertaining to the ladder that extends from earth to heaven. What is this ladder?

John 1: 51 (Jesus’s saying) alludes to Jacob’s ladder in Genesis 28:12 (Jacob’s dream)

John 1:51: “Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.”

Genesis 28:12 “He dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it.”

1. Jewish Mysticism – Kabbalah: Jacob’s Ladder as Prayer :

Kabbalah on Jacob’s Ladder

2. Here is a good article, summarizing Christian interpretation:

Christian Interpretation Jacob’s Ladder

3. African American Spirituals (see links below )

a) Angelic Choir

b) World War II Recruitment Film

c) Here is a Scottish Male Choir, singing the African American Spiritual   We are Climbing Jacob’s Ladder: African American Spiritual

4. Esoteric: Lecture by Manly Hall: The Physical dimension is a manifestation of an Invisible dimension. So taught Manly Hall, an esotericist and mystic.

Angels Descending/Ascending on our Behalf

Gospel of John #21

John 1:43-51 (Note that the text is reproduced at the end of this post)

Hello Lightworkers,

This scene continues the so-called “call narratives,” where the disciples are called to follow Jesus. The attitudes toward Jesus of Philip and Nathanael are contrasting. Philip immediately recognizes that Jesus embodies the very Messiah, or anointed leader (the Christ), that Jewish tradition and scriptures predict.  Nathanael, in turn, is skeptical : “Can anything good come out of Nazareth?” (1:46).

Yet, when Jesus performs a simple feat of telepathy or clairvoyance — revealing that by a sixth sense, he has seen Nathanael sitting under a fig tree — Nathanael makes a sudden about-face, declaring that Jesus must be the Son of God and King of Israel. Note: Son of God was the title for the Roman emperor.

Nathanael has set his sights far too low. Jesus is appointed not merely to perform magical tricks — of telepathy or the like — nor is he merely a King, like the Roman emperor. Jesus is instead appointed to a more significant role as the Son of Man. He will open a pathway between heaven and earth, on which angels may ascend and descend.

One simple message of this passage is that heavenly things come in humble packages. In fact, our own humble attire – and vulnerability – may be hard for us to embrace and reveal to others, particularly when our needs are urgent and held closely to our hearts.

How would you like somebody to say to you, “Can anything good come out of XXXX?” where XXXX substitutes for your hometown, your workplace, or some other identifying characteristic of yourself?

Spiritually, however, to receive the Christ, who is compassion and truth, sometimes we are lowered, like servants, in the opinion of others. We may look foolish and lose our self-esteem. When others assist us — while in this humble or humiliating predicament– we receive the Christ and gain that much more faith in life itself.

Through such ordinary means and measures, heaven opens.  The angels descend and ascend on our behalf.

Text: Jesus Calls Philip and Nathanael
43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” 46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 When Jesus saw Nathanael coming toward him, he said of him, “Here is truly an Israelite in whom there is no deceit!” 48 Nathanael asked him, “Where did you get to know me?” Jesus answered, “I saw you under the fig tree before Philip called you.” 49 Nathanael replied, “Rabbi, you are the Son of God! You are the King of Israel!” 50 Jesus answered, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.” 51 And he said to him, “Very truly, I tell you,[m] you will see heaven opened and the angels of God ascending and descending upon the Son of Man.”

Note on biblical inerrancy

stock-vector-christian-bible-dove-concept-white-dove-representing-the-holy-spirit-flying-out-of-the-bible-130384721Gospel of John #20

Hello Lightworkers,

Some heated remarks — and debates – take place concerning biblical literalism or inerrancy. Here’s a quick idea to provoke insight and debate.

In my view, the theology of the cross from the New Testament actually disrupts biblical inerrancy. For instance, in the Gospel of John, Jesus’s miracles and teachings are life-giving, while the opposition to them is fueled by a kind of biblical literalism and deadening religious orthodoxy.

(On this: see John 7 , especially 7:24: “Do not judge by appearances, but judge with right judgment.” To judge by appearances is to judge according to mechanistic adaptations of the law of Moses and scriptures).

The anti-Jewish tendencies of the scripture should be repudiated, in turn — lest we ourselves lapse into a fanaticism based on the letter of the text. The Jews, in the Gospel of John, are the bad-guys, caricatured to display what not to do–(even though Jesus himself was Jewish).  The Jesus movement in its early days constituted a branch or sect of Judaism. The disciples of Jesus were both Jews and Gentiles —  not yet “Christians,” nor was their religion one that supplanted its own Jewish ancestry.

The theological message remains vital. The life-giving presence of God –through miracles, teachings, etc. – disrupts religious structures that are based on conformity to doctrine or to the letter of the law. Extreme biblical literalism collapses if we soak in this presence of the Christ.