So What?
Rather than speaking about Jesus in terms
of his uniqueness, which carries with it mimetic overtones (Jesus is better
than this or that religious figure), we prefer to speak of Jesus’ distinctiveness.
What is distinctive is the way his love of God played itself out in his love
of people. What is distinctive is that a truly positive mimesis is revealed;
the power of self-giving, the power of self-emptying, the power of love. When
we miss this we miss Jesus and when we miss Jesus, we miss….God!
Anthropological Reading
Preparations are underway. There is a
making ready that is occurring. Jesus is getting ready for you. He is preparing
a place just for you. You count. He has counted you and he is where you are
going. And where are you going? To the next Life in this lifetime. You are
heading to that which is always and ever True and does not deceive or lie.
You are on the way of Jesus to Jesus.
But like Thomas, even with Jesus sitting
before us, we do not know the way. We keep thinking that it should be this
way or that way when all the while it (He) is right in front of our face.
Jesus has complicated his relationship
with the Father in the Fourth Gospel. Or so it may seem. If indeed, you insist
on reading the Fourth Gospel through the lens of metaphysics, then it is inevitable
that the ontology expressed will be complicated. Anyone who has read in the
early church fathers is well aware of this phenomenon. The problem is that
metaphysics explores intangibles such as ‘nature’, ‘essence’,
‘persona’, while never really taking into account character or
behavior, that is, action, activity, and narrative. This is precisely how
the Fourth Gospel discusses the relationship between Jesus and the Father.
At stake is not some metaphysical discussion of some magical mystical equality
of Jesus with God in super hyper speculation, what is at stake is precisely
the character of Jesus, how Jesus acts and how his actions, his relationships,
his teachings are justified by God.
The Johannine self-perception of Jesus
is that he knows that he is called and empowered and sent by God, but this
awareness is also captured in the Synoptic Gospels, particularly in the juxtaposition
of the Son of Man and Suffering Servant figures.
This apparent ‘exclusivity’
has bothered many. It would seem Jesus is staking out territory for himself,
as though he alone among humans had done something special, unique. He alone
does the Father’s will. How is Jesus distinct from other religious figures?
Is not his distinction seen precisely in his loving-kindness, his ‘hesed’,
his mercy to sinners and strangers, in his healing touch and word? Is it not
found in his miracles, this self-giving, this fear assuaging character? And
when unjustly accused and executed, does he not forgive? Can it be said that
the One whom Jesus worships as Truth and Light is truly forgiving of all sin?
Does this mean God is liberal? Well,
yes it does, for “you shall know the truth and the truth shall liberate
you.” Liberal means not measuring out forgiveness. It is aware that
‘with the measure you measure you will be measured.’ It is liberating
when others do not measure out forgiveness to us, we are truly freed, liberated.
And when we act in like kind, we are liberals who in their generosity liberate
others. Is this not how we say God is toward us? If, God’s mercy removes
sin ‘as far as east is from west’ then shall we retain it any
closer? Yes, God is liberal in mercy and grace and this is the heart of the
Gospel seen in the character and behavior of Jesus in the Gospels.
For those who, like us, wish to retain
some of what the older categories of ‘nature’, ‘essence’,
and ‘persona’ suggest, it becomes important to co-ordinate this
discussion with God’s actions. Barth achieved this by juxtaposing the
discussion of the two natures of Jesus (early church: human/divine) with that
of the two states (Reformation: humiliation/exaltation). When this particular
juxtaposition occurs then it is possible to speak of the narrative of Jesus’
life, his story contexted in the stories of the people of God, Israel. Story
creates ontology (or language is socially constructed). This is the Johannine
perspective. The true and living Logos is enfleshed in a person, whose person
reflects God’s person.
But there is more. Our relationship to
this Jesus exhibits the same qualities as his does with his Abba. It is full
of power and answered prayer. Jesus is ‘in the Abba’ and the Abba
is in him, he is in us and we are in him. This was called ‘perichoresis’
in the early church and referred to the mutual indwelling of each of the members
of the Trinity. The good news is that we humans are caught up in this perichoretic
dance with God. We are included even though we have sinned. The trees didn’t
sin, nor did the animals, nor rocks, nor wind. Humans did. That in the midst
of this life, which is death, we should be given Life in Love and be invited
to dance at Messiah’s wedding feast is the greatest miracle of all.
“Lord, (we haven’t figured
you out), we don’t know where you are going, how can we know the way?”
“Yes you do.”
(Hint: it leads to [the Abba by way of]
a cross)
Note: The critical discussion of narrative
hermeneutics in the light of mimetic theory is Raymund Schwager, Jesus in
the Drama of Salvation.
Historical/Cultural
This is Johannine eschatology at its
best. The ‘palin erkomai’ of vs 3 may reflect the notion of a
‘second advent’ but the emphasis is on Jesus’ return by
Spirit. All that is spoken of in 12-14 is the eschatological reality/horizon/new
creation of the Spirit. It is the stuff of ‘then’ now.
Either
this page has not yet been completed, or we have not found any significant textual
issues in the lectionary texts for this Sunday.
What's New: (Hover your mouse over to pause cycling)
Acts 7:55-60
Filled with the Holy Spirit, Stephen gazed into heaven and saw the glory of
God and Jesus standing at the right hand of God. "Look," he said,
"I see the heavens opened and the Son of Man standing at the right hand
of God!" But they covered their ears, and with a loud shout all rushed
together against him. Then they dragged him out of the city and began to stone
him; and the witnesses laid their coats at the feet of a young man named Saul.
While they were stoning Stephen, he prayed, "Lord Jesus, receive my spirit."
Then he knelt down and cried out in a loud voice, "Lord, do not hold
this sin against them." When he had said this, he died.
1 Peter 2:1-10
Like newborn infants, long for the pure, spiritual milk, so that by it you
may grow into salvation-- if indeed you have tasted that the Lord is good.
Come to him, a living stone, though rejected
by mortals yet chosen and precious in God's sight, and like living stones,
let yourselves be built into a spiritual house, to be a holy priesthood, to
offer spiritual sacrifices acceptable to God through Jesus Christ. For it
stands in scripture:
"See, I am laying in Zion a stone,
a cornerstone chosen and precious;
and whoever believes in him will not be put to shame."
To you then who believe, he is precious; but for those who do not believe,
"The stone that the builders rejected
has become the very head of the corner,"
and
"A stone that makes them stumble,
and a rock that makes them fall."
They stumble because they disobey the word, as they were destined to do.
But you are a chosen race, a royal priesthood,
a holy nation, God's own people, in order that you may proclaim the mighty
acts of him who called you out of darkness into his marvelous light.
Once you were not a people,
but now you are God's people;
once you had not received mercy,
but now you have received mercy.
John 14:1-14
Jesus said, "Do not let your hearts be troubled. Believe in God, believe
also in me. In my Father's house there are many dwelling places. If it were
not so, would I have told you that I go to prepare a place for you? And if
I go and prepare a place for you, I will come again and will take you to myself,
so that where I am, there you may be also. And you know the way to the place
where I am going." Thomas said to him, "Lord, we do not know where
you are going. How can we know the way?" Jesus said to him, "I am
the way, and the truth, and the life. No one comes to the Father except through
me. If you know me, you will know my Father also. From now on you do know
him and have seen him."
Philip said to him, "Lord, show
us the Father, and we will be satisfied." Jesus said to him, "Have
I been with you all this time, Philip, and you still do not know me? Whoever
has seen me has seen the Father. How can you say, `Show us the Father'? Do
you not believe that I am in the Father and the Father is in me? The words
that I say to you I do not speak on my own; but the Father who dwells in me
does his works. Believe me that I am in the Father and the Father is in me;
but if you do not, then believe me because of the works themselves. Very truly,
I tell you, the one who believes in me will also do the works that I do and,
in fact, will do greater works than these, because I am going to the Father.
I will do whatever you ask in my name, so that the Father may be glorified
in the Son. If in my name you ask me for anything, I will do it."
New Revised Standard Version Bible,
copyright 1989, Division of Christian Education of the National Council of
the Churches of Christ in the United States of America. Used by permission.
All rights reserved.
Occasional Articles
As with the Introductory Articles, we
will add other articles as time permits or as our readers request. If you
have a suggestion for anything, please let us know.
Michael Hardin
Is the Apocalypse Inevitable?: Native American Prophecy and the Mimetic Theory presented to the Colloquium on Violence and Religion 2008
Michael's Essay for a Celebration Volume honoring Rene Girard
Michael's Response to Willard Swartley's Covenent of Peace at the November Colloquium and Violence Meeting
Does
Peace Make A Difference? - Michael's essay in response to Rick
Warren's P.E.A.C.E. plan (which somehow never mentions peace).
An Analysis of Rick Warren - Michael's response to "The Purpose Driven Life."
"The
God of Pat Robertson" - a response to Pat Robertson's words
to the people of Dover, PA.
"A
response to Charles Stanley's "A Nation at War"
"Must
God be violent? A Diagnosis and Prescription for Modern Christianity"
The
Scapegoat: Christologies in Conflict - A Study in Dietrich Bonhoeffer
Biblical
Testaments as a Marriage of Convenience: Rene Girard and Biblical Interpretation
Finding
Our Way Home: A Brief Note On The Authority and Interpretation of Scripture
"Does
The Passion of the Christ Preach the Gospel?"
A
sermon for the holiday devoted to Dr. Martin Luther King. (requires
Adobe Acrobat Reader.)
GRASPING
GOD: Philippians 2: 1-11 in the Light of Mimetic Theory
Rene Girard and the Recovery of Early Christian Perspectives (Brethren Life and Thought)
The Dynamics of Violence and the Imitation of Christ in Maximus Confessor (St. Vladimir's Theological Quarterly)
"EcoSpirituality"
Or What Happens When You Sit Down With A French Literary Critic
Jeff Krantz
Mighty
One or Crucified Messiah? Competing Christologies and the Chiastic
Structure of Mark's Gospel
There's
No Such Thing as the Rapture - A sermon preached at the Church
of the Advent, Westbury (requires Acrobat Reader)
Holy
Scripture and the Consecration of Gene Robinson - a response
to the request of the Windsor Report for a Scriptural rationale. (requires
Adobe's Acrobat Reader)
Worship - The Redemption of Desire by Jeff Krantz
Myth
and Film - a piece written for the City of Angels Film Festival
The Stations of the Cross - Rewritten by Jeff Krantz
A Dramatic Presentation of the Stations of the Cross for Youth by Barb Fabijan-Waddell
Escaping
the Power of "My" - A NonViolent Approach to Stewardship
Preaching
Peace in Hollywood: The Theologies of Terminator, Lord of the Rings, and the
Matrix
V
for Vendetta - The Name Says It All A review of the movie.
Essays, Sermons and Liturgical Pieces by Friends of Preaching Peace
"Jesus and the Gibeonites: Reading the Bible from the Perspective of the Hidden Victim" by James Warren.
Mark Heim's "No More of This" - A hymn on Nonviolent Atonement
Kate Layzer's "No More of This" - A hymn on Nonviolent Atonement (and inspiration for Mark Heim's hymn!)
Alan Cork, "Transformation" in L'Arche: A Mimetic Account presented to the Colloquium on Violence and Religion 2008
"The Wisdom of God's Peace" a sermon by Jim Amstutz, co-pastor of Michael's church.
Girard's Christology - Per Bjornar Grande
Violence, Anarchy and Scripture: Jacques Ellul and Rene Girard - Matthew Patillo
Comparing
Plato's Understanding of Mimesis to Girard's - Per Bjorner Grande
C. Frank Terhune, an Easter Sermon: "God's Big But" (no kidding!)
Gerald Biesecker-Mast's paper from Theologia Pacis on Pacifist Gospel Epstimology.
An essay by the Rev. John Hill on Mimetic Theory and Catechesis
