What is truth?

 

 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.  Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evil-doer, we would not have delivered Him up to you."  

 

Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  

 

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"  Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king then?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  Pilate said to Him, "What is truth?"  And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all."

 

- John 18:28–38 

 

Yesterday we read that, following Christ's arrest by night in the garden of Gethsemane, Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.

 

  Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.  Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evil-doer, we would not have delivered Him up to you."  According to St. John Chrysostom, my study Bible says, the irony here is notable, as Jesus' accusers don't fear being defiled by condemning an innocent Man to death -- but they would not set foot into a court of justice.  

 

 Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," . . .  that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  My study Bible explains that because the chief priests of the Jews didn't have an actual crime with which to make an accusation against Jesus, Pilate refused to pass judgment.  When the chief priests declare, "It is not lawful for us to put anyone to death," they're not talking about the Law of Moses, but the laws of the Roman occupation.  The Romans, as occupying power, reserved the sole right to execute people.  So, therefore, the chief priests relied on Pilate to sentence Christ to death.  

 

 . . . that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  According to the Jewish law, stoning was the usual means of execution.  But, Christ had prophesied that He would be killed by being lifted up on the Cross (John 3:14; 8:28; 12:32-33).  Therefore He had foreknowledge that He would die, not at the hands of the religious leaders of Jerusalem, but by the Roman method of crucifixion. 

 

 Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"  Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king then?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  Pilate asks Jesus, "What have you done?"  My study Bible comments that it is unheard of that the accused would have to name the charges against himself in any court; it's the captors who name the crime.  That Pilate has to ask Jesus what the charges are shows that the chief priests could not name any crime He might have committed.  More importantly, the unfolding of this time shows that Christ was Lord over the events of His death (see John 18:4, 8).  Notably, even the governor has to come to Christ for the trial to proceed!

 

Pilate said to Him, "What is truth?"  And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all."  Pilate's words indicate he can come up with no charge of his own against Jesus.

 

 Pilate asks the question anyone wants to know, philosophers still seek to answer, and which dominates all academic sciences:  "What is truth?"  Over the many centuries before and after Christ's human lifetime, people have sought and come up with a variety of answers and theories, and they continue to do so.  But Christ has a particular answer, and Christianity has a particular answer to this question.  The great irony (among many ironies, clearly) is that Pilate asks this question of the One who stands before him, who is the truth, the One who said, "I am the way, the truth, and the life" - John 14:6.  Of course, this sense in which Jesus is the Person who is the truth is in the sense of the Logos, the Son.  He is truly the One by whom all things are measured, in relation to whom all things have meaning, and who will in the end be the judge of all things.  Christ, as Logos, gives each of us meaning, and has for each a name and identity (Revelation 2:17; 3:12).  In this sense, we find ourselves in relation to Him, through faith, and through the ongoing effort to live a faithful life.  We come to know ourselves, even to be transformed, through such a relationship and process.  This is, above all, an experiential process, one we come to know through living and experiencing it.  But saints, Church Fathers and Mothers, theologians, and an ongoing stream of faithful have taught and given us this understanding to us for centuries.  This is seen in the Old Testament in the action of God calling Abram out from one life to another, and renaming him Abraham; and in the new name given to Jacob to become Israel.  It is seen in the New Testament, in Christ renaming Simon Cephas, or Peter from the Greek; and naming James and John Zebedee Boanerges, meaning Sons of Thunder.  And this is indeed the lived experience of the Church and the faithful we can't count and don't all know.  "What is truth?" is a question which we, as faithful, answer in the fullness of the real Name of Christ; that is, this Name which becomes ours by adoption, of the house which also becomes ours by adoption (John 8:35).  While a materialist perspective might teach us that everything is relative, and meaning is only determined by what we desire at the moment, this so often proves a recipe for chaos and futility, a dead end that doesn't leave us with much meaning in life, and for all kinds of reasons.  There will always be a foundation of values we need to be able to count on, that can transcend our ongoing varied, collective, contradictory, and unusual experiences, and this is particularly true if tragedy strikes, unforeseen trauma we can't explain to ourselves in normal terms.  We require a relation to something -- actually to Someone -- much greater than ourselves to put all those pieces of collective and personal experience in a place that can not only make sense, but give us meaning and even purpose.  Why need truth be a Person, rather than the materialist sense of facts or reasons?  Because for truth to be transcendent, to give us meaning and purpose, to find real value and worthwhile substance, we need love.  And we need the Person who is love, who loves us, and who can teach us that transcendent love for ourselves to learn to live and practice as well.  There is no substitute for such truth, for it is at the core of our value even if no one else values who we are, nor will teach us that truth about who we are.  And Christ is the truth that can lead us there, show us His way to walk through a world of chaos or tragedy, and give us more than just selfish impulse or rigid law or conformity to a crowd or the next best theory (or fashion) we can find.  His is the kingdom that is not of this world, but surpassing it.  In Him, the contradictions are reconciled, and there is depth of meaning even in the Cross.  For He has overcome the world for us, and is always waiting to show us the way for us, too.  For His way is not out or beyond the world, but through it -- and He is the light of the world that we need to follow.

 

 

 

   

 

Therefore they said to him, "You are not also one of His disciples, are you?" He denied it and said, "I am not!"

 

 And Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.

 

* * *

 

 Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.

 

- John 18:15–18, 25–27 

 

Our recent readings in St. John's Gospel took place against the backdrop of the Feast of Tabernacles, an autumn festival.  The setting is the final year of Christ's earthly life.  He had been disputing with the religious leaders, who unsuccessfully tried to have Him arrested.  On Saturday, we read that Jesus replied to them, "He who is of God hears God's words; therefore you do not hear, because you are not of God."  Then the Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"  Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me.  And I do not seek My own glory; there is One who seeks and judges.  Most assuredly, I say to you, if anyone keeps My word he shall never see death."  Then the Jews said to Him, "Now we know that You have a demon!  Abraham is dead, and the prophets; and You say, 'If anyone keeps My word he shall never taste death.'  Are You greater than our father Abraham, who is dead?  And the prophets are dead.  Who do You make Yourself out to be?"  Jesus answered, "If I honor Myself, My honor is nothing.  It is My Father who honors Me, of whom you say that He is your God.  Yet you have not known Him, but I know Him.  And if I say, 'I do not know Him,' I shall be a liar like you; but I do know Him and keep His word.  Your father Abraham rejoiced to see My day, and he saw it and was glad."  Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"  Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM."  Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by.

 

  And Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Today the lectionary skips forward in the Gospel of St. John, as this week we enter into Lent.  Jesus has been arrested in the garden of Gethsemane, and has been taken for night trial in the home of the high priest.  See John 18:1-14.   Here my study Bible notes for us that the other disciple mentioned is St. John himself, the author of this Gospel.  It remarks that it was a common practice for an author to conceal his name in the details of his story (see John 13:23; compare with Mark 14:51-52; Luke 24:13, 18).

 

 Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  My study Bible comments on the fact that it is a girl who is the first to test Peter.  It says that this is an icon of the temptation of Adam by Eve (Genesis 3:6).  The fallen state, my study Bible notes, is overcome in Christ, when a woman is the first to hear, believe, and proclaim the Resurrection, also told to us by St. John (John 20:1; 11-18).  

 

  Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.  Peter has now denied Christ three times, before the rooster crowed (as Jesus prophesied, see John 13:38).  But St. Peter will be restored through his three affirmations of love following the Resurrection (John 21:15-17).  

 

 As we approach Lent this week, the lectionary now shifts to our preparation for this period.  In the Armenian Apostolic Church, Lent begins today.  In Western Churches, Lent begins Wednesday (Ash Wednesday); in the Eastern Orthodox Church, it begins on Monday, February 23rd and we are now in the period called Triodion.  The theme in today's reading, of course, is St. Peter's denial of Christ.  The story as it unfolds doesn't shrink from presenting the whole story in its essential angles.  St. John first gives us (in chapter 13) the moment at the Last Supper when St. Peter swore to Christ he would never deny Him, and Jesus made His prophesy that Peter would deny Him three times before the crowing of the cock.  We observe St. Peter's temperament, always with a sort of exuberance one way or another.  When Jesus seeks to wash his feet (as well as that of the other disciples), the conversation we're given goes as follows:  Peter said to Jesus, "Lord, are You washing my feet?"  Jesus replies, "What I am doing you do not understand now, but you will know after this."  Peter responds, "You shall never wash my feet!" Jesus tells him, "If I do not wash you, you have no part with Me."  Peter's new response:  "Lord, not my feet only, but also my hands and my head!" (see John 13:2-11).  So it is with Christ's prophesy of denial.  At the end of the Passover meal (the Last Supper), St. Peter asks Jesus, "Lord, where are You going?"  Jesus answers, "Where I am going you cannot follow Me now, but you shall follow Me afterward."  Peter asks Him, "Lord, why can I not follow You now?  I will lay down my life for Your sake."  Jesus said, "Will you lay down your life for My sake?  Most assuredly, I say you, the rooster shall not crow till you have denied Me three times."  Today's reading gives us the denouement, if you will, to that story.  Peter fails, and he fails miserably in this sense in which he'd sworn he would die for Christ's sake.  (His promise remains true however, in terms of St. Peter's martyrdom and choice of death by crucifixion, in humility requesting he be upside down so as not to be equal with Christ; see this short biography.  It would simply happen much later.)  But the Gospel, written in the light of St. Peter's subsequent leadership, powerful preaching, and heroic martyrdom, gives us all the details of a man whose exuberance perhaps outweighs his eventual wisdom, strength, and authority.  In short, we see St. Peter as a human being with our own flaws and weaknesses.  Courage indeed that we are presented with such a human leader, and the Rock of the Church (John 1:42).    But St. Peter's example serves all of us as a model for our lives, and especially leading into Great Lent, when we consider what repentance, humility, and spiritual discipline really mean for us.  For Christ's love -- and St. Peter's great love for Christ -- in the end reconciles all things for those who love God.  And this is our model, that repentance is our return to communion with our loving God, complete with loving correction, and the continuing journey of discipleship.  As my study Bible notes, Jesus, after His death and Resurrection, will ask Peter three times, "Do you love Me?"  And St. Peter will reply, "Yes," to which Jesus will give the command for restoration of his place as disciple, "Feed My lambs."  See John 21:15-19.  When we seek to return to Christ, we seek the loving communion that is always on offer.  Like St. Peter, regardless of our own shame at our weaknesses and susceptibility to temptation, God's love is so great that we're not only restored but brought to glory in response.  As human beings, we are not created perfect and incapable of error.  We are meant to grow, and to grow under the love of a loving God, not the harsh tutelage of a world based on rejection of God's love and all that rejection brings.  Let us proceed into Lent with this understanding, and seek a greater depth of communion and faith through all things and in light of all the practices of Lent for our growth in discipleship.

 

 

 

Glorify Your Son, that Your Son also may glorify You

 

 Jesus spoke these words, lifted up His eyes to heaven, and said:  "Father, the hour has come.  Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him.  And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.  I have glorified You on the earth.  I have finished the work which You have given Me to do.  And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.  

"I have manifested Your name to the men whom You have given Me out of the world.  They were Yours, You gave them to Me, and they have kept Your word.  Now they have known that all things which You have given Me are from You.  For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me."

 

- John 17:1–8 

 

 In yesterday's reading, we were given Christ's parable of the Pharisee and the Tax Collector.  He spoke this parable to some who trusted in themselves that they were righteous, and despised others:  "Two men went up to the temple to pray, one a Pharisee and the other a tax collector.  The Pharisee stood and prayed thus with himself, 'God, I thank You that I am not like other men -- extortioners, unjust, adulterers, or even as this tax collector.  I fast twice a week; I give tithes of all that I possess.'  And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!'  I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted."

 

  Jesus spoke these words, lifted up His eyes to heaven, and said:  "Father, the hour has come.  Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him."  As the lectionary continues to prepare us for the Lenten journey (which begins this week in the West, and for the Armenian Apostolic Church), today we're given the beginning of what is termed Christ's High Priestly Prayer (John 17).   In it, He prays for Himself, after He has addressed His disciples at the Last Supper (John 14 - 16).   This prayer contains the basic elements of a prayer which a priest would offer to God when a sacrifice is about to me made.  As my study Bible explains it, these elements comprise glorification (verses 3-5, 25), remembrance of God's words (verses 2, 6-8, 22-23), intercession on behalf of others (verses 9, 11, 15, 20-21, 24), and a declaration of the offering itself (verses 1, 5).  Here His words bear witness to Christ's divinity, and His filial relationship with the Father.  My study Bible comments on Christ's words here that the hour has come signifies Christ is Lord over time.  To glorify refers to the redemption of all creation that will be accomplished through this voluntary mission of the Cross and Resurrection; in fact, the purpose for which He was sent into the world by the Father.  In this redemption, my study bible adds, the Father and the Son are glorified.  This is why the Cross, which is a sign of death, is glorified in the Church as "life-giving" and the "weapon of peace."

"And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent."  The knowledge of the only true God is far more than intellectual understanding, my study Bible comments here.  This knowledge is, in fact, participation in God's divine life and in communion with God.  So, therefore, eternal life is an ongoing, loving knowledge of God in Christ and the Holy Spirit.  

"I have glorified You on the earth.  I have finished the work which You have given Me to do.  And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was."  My study Bible says that Christ's work can never be separated from His identity.  This verse, it notes, is a statement which each believer can make at the end of life, regardless of how long or short that life may be.  

"I have manifested Your name to the men whom You have given Me out of the world.  They were Yours, You gave them to Me, and they have kept Your word.  Now they have known that all things which You have given Me are from You.  For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me."  Here Jesus prays for the men whom You have given Me out of the world.  These are the apostles.  My study Bible explains that these are the ones through whom God's word comes to us.   This handing down of God's word to successive generations is what is called apostolic tradition.  My study Bible says that Isaiah prophesied that in the days of the Messiah, the knowledge of the Name of God would be revealed (Isaiah 52:6).  Your name:  In the times of the Old Testament Scriptures, the phrase "the Name" was reverently used as a substitute for the name of God "Yahweh" (after the Hebrew letters which represent the name given to Moses in Exodus 3:14), because the Name was considered too sacred to pronounce.  The  fuller revelation of the Name, my study Bible explains, was given to those who believe in Christ, for Christ manifested the Name not simply by declaring the Father, but by being the very presence of God and sharing the Name with God.

If we take a close look at the overall theme of these verses of Christ' High Priestly Prayer, we see that it is all connected within the understanding of the fullness and completion of His mission into the world.  It is therefore inseparable from the Father and the aims of the Father.  Additionally, it also encompasses not simply the relationship between the divine Persons of Father, Son, and Spirit but also includes believers, "the men whom You have given Me out of the world."  Actually in the Greek, this is possibly more literally translated as "those whom You have given Me out of the world."  Therefore, this is about Christ's faithful believers.  Certainly it was most relevant to those at the Last Supper, but Christ's prays for all whom the Father has given to Him, and this is a process which is still ongoing.  So both the fullness of Christ's manifestation, and glorification encompasses all the communion of saints, the fullness of the Church even including in its ultimate sense, and the divine Persons of the Trinity.  In this way, all is inseparable from Christ's mission, which Jesus now goes forward to complete in the Cross and the Resurrection.   This beginning of Christ's High Priestly Prayer invites us to consider what "glory" means, and how this glory is interconnected to Christ's manifestation of the fullness of the Father, which also includes in time and in eternity the fullness of the Church.  But this kind of glory is completely different from worldly notions of personal glory.  If we can get an idea of what this type of glory is truly like, we will come to understand also what it means when we read in the Gospels the notion of the fulfillment or completion of joy.  At the Last Supper, Jesus tells the disciples, "These things I have spoken to you, that My joy may remain in you, and that your joy may be full" (John 15:11), and He compares their imminent suffering to that of a woman in labor, who rejoices once her child is born (John 16:20-22).  This understanding of joy is linked to Christ's glorification, because both are bound up in the fulfillment of Christ's mission, in the fulfillment of the will of the Father, and each of our roles in that fulfillment.  It is the same with John the Baptist, when he declares, "He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled" (John 3:29).  This fulfillment of joy is one that is found not simply as an individual, or in a self-centered way, but one that comes in the completion of communion, a joy found in the sharing of the life in Christ, and the fullness of mission in this sense.  If we, also, are to find this fulfillment of joy, then we look to Christ's understanding of glory, and how it is found in the life that God prepares and asks us to fulfill in our own faithful living, through the light that Christ gives us for this path in each of our lives.  Joy becomes a part of the glory of God in which we might share and play our own roles, an expansion of the heart that cannot be contained in selfish and limited versions of worldly glory or renown.  Let us consider this integral, expanded, deep understanding of joy, and how it is connection to the ways we find ourselves in Christ, to the life of faith we're offered.  For the joy in our hearts comes from the fire of love (Luke 24:32), which which begins with God who is love and which Christ has manifest to us so that we also may participate in this life, and in His joy.

What is truth?

 

 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.  

 

Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."  Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  

 

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"  Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king them?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  

 

Pilate said to Him, "What is truth?"  And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all.  But you have a custom that I should release someone to you at the Passover.  Do you therefore want me to release to you the King of the Jews?"  Then they all cried again, saying, "Not this Man, but Barabbas!"  Now Barabbas was a robber.

 

- John 18:28–40

 

Yesterday we read that, following Christ's arrest and His being taken to the home of the high priest for a night trial, Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  The high priest then asked Jesus about His disciples and His doctrine.  Jesus answered him, "I spoke openly to the world.  I always taught in synagogues and in the temple, where the Jews always meet, and  in secret I have said nothing.  Why do you ask Me?  Ask those who have heard Me what I said to them.  Indeed they know what I said."  And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest like that?"  Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"  Then Annas sent Him bound to Caiaphas the high priest.  Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed. 

 

Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.    My study Bible cites the commentary of St. John Chrysostom here.  St. Chrysostom notes the irony that Christ's accusers apparently do not fear being defiled by condemning an innocent Man to death -- but at the same time, they would not set foot into a court of justice (they themselves did not go into the Praetorium).   

 

 Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."    Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  My study Bible comments that since the chief priests of the Jews had no actual crime with which to make an accusation against Jesus, Pilate here refuses to pass judgment.  When the chief priests tell him, "It is not lawful for us to put anyone to death," they are not referring to the Law of Moses.  Instead, they are referring to the laws of Roman occupation, which Pilate knows well, as the Romans reserved the right to execute people.  So, therefore, the chief priests are relying on Pilate to sentence Jesus to death.  Moreover, under Jewish law, stoning was prescribed as the usual means of execution.  But, my study Bible notes, Jesus has prophesied that He would be killed by being lifted up on the Cross (John 3:14; 8:28; 12:32-33), as He had foreknowledge that He would die, not at the hands of the Jews, but by the Roman method of crucifixion.

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"  Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king them?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."   My study Bible comments that it is unheard of that the accused would have to name the charges against himself in any court, as it is the captors who would be the ones to name the crime.  It says that since Pilate has to ask Jesus what the charges are, it shows that the chief priests could not name any crime He might have committed.  More importantly, this shows that Jesus was the Lord over the events of His death (see John 18:4, 8).  Even the governor has to come to Christ in order for His trial to proceed. 

 

Pilate said to Him, "What is truth?"  And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all.  But you have a custom that I should release someone to you at the Passover.  Do you therefore want me to release to you the King of the Jews?"  Then they all cried again, saying, "Not this Man, but Barabbas!"  Now Barabbas was a robber.   Today's lectionary reading only extends to verse 38, but I have added on the final two verses of the chapter, as they apply to my study Bible's observation.  It says that although Pilate knows Christ to be innocent of any crime, he here attempts to strike a compromise with the Jews by declaring Christ guilty, but freeing Him on account of the Passover.  In this way, the chief priests would get their official declaration of guilt, and at the same time Christ would not be unjustly punished.  

It's interesting to ponder Pilate's question, "What is truth?"  To the religious Jews of the Council, and in particular to the Pharisees, perhaps notions of truth would already have some historical religious or spiritual context or meaning.  But Pilate here is the voice of a world without the religious background of the Jews and Jewish spiritual history.  His question, perhaps, comes in the context of the classical educational understanding of the Roman and Greek world, in particular, one assumes of the philosophers, logicians, mathematicians, and even the poets and playwrights.  The question of Pilate, "What is truth?" is not something that comes out of what we now would call secular society, but in a sense it is related to our modern popular concepts of secularism.   That is, it doesn't come from the religious understanding we know that Jesus encompasses in His fullness.  However, that does not mean that our every day or "secular" notions of truth are absent from Christ's truth.  Christ embraces a deeper and fuller notion of truth, one that includes the Creator of all and things divine and spiritual -- without leaving out our common understanding of the word.  When Pilate asks, "What is truth?" it seems that we might assume the irony here is not lost at all on the original hearers of this Gospel, nor on St. John (the author of the Gospel) at all.  For Pilate's truth embraces this sort of hopeless compromise, that makes no real internal logical sense, but instead makes sense only in terms of expedience.  In that sense, it's not really a true compromise at all, because there is no internal cohesion to the logic of both condemning Christ and setting Him free.  More importantly, the truth is missing from this compromise, for Christ is neither guilty of the charges made against Him (something Pilate knows already), and neither is He embraced by the people as their King, but rather rejected by this crowd stirred up by the religious rulers.  So neither outcome would be, in fact, "true."  Neither is Christ a king in the secular sense of the Gentiles, or in the sense of those who await a Jewish Messiah in imitation of King David.  He fits none of these things in truth.  So while Pilate is coming from an entirely different perspective and cultural understanding, his own notions of truth are incomplete and even self-contradictory, an indication of something that will not stand forever (see Christ's parable of a kingdom divided against itself here).  From the point of view of the Gentile world, and those of us whose ancestors came from the pagan cultures of the Greco-Roman world and its universal influence, we should understand our early Christian forbears as those for whom the greater truth of Christ made such an astounding and transformational impact on the society, and how these great empires were to eventually become Christian.   When we encounter falsehoods cloaked in expedient solutions, half-truths, partial understanding disguised as truth, and all manner of self-contradictory things professed to us as new ideas and concepts, we, also, should remember this greater fullness of truth that so impacted the ancient world.  Even with its tremendous heritage of culture, education, art, poetry, science, and so much more, Christ became the fullness of the truth they had been reaching toward.  Modern facile assumptions that Christian holidays or celebrations simply supplanted ancient ones in order to wield influence are mistaken, particularly in their underestimation of the intelligence of our ancient peoples.   If the solstice had spiritual meaning for the ancients because of the light growing in the world, it would come to have a fuller and deeper meaning in commemorating the Light who is Christ coming into the world.  If the ancients understood truth as central to logic, truth would take on even greater dimensions in the spiritual reality of Christ as the Word or Logos.  If life was to be cherished, it would become something vastly more wealthy and productive in the Holy Spirit, the giver of life.  Greek philosophy was not abandoned, but instead used to create theology and serve the Church.  Architecture and art became even more splendid in the great cathedrals and iconography of the Church.  The literature of classical culture was preserved in monasteries where notions of heroism, of truth, of goodness, and love were deepened and expanded in the nobility and even humility of Christ -- which was offered not to a few elite, but to all of us, even to slaves.  Let us understand Pilate's question, and how it would come to be answered in Christ.  Let us observe how those of the ancient world did not simply reject the good things of their past, but rejoiced in the greater fullness of truth offered in Christ.   They would come to understand that whatever was true, or good, or beautiful served the Person who was truth.  That is, a greater truth of righteousness and grace, which embraced, enhanced, and uplifted what they knew to be true, and good, and beautiful. 

You are not also one of His disciples, are you?

 

 And Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  

 

Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  

The high priest then asked Jesus about His disciples and His doctrine.  Jesus answered him, "I spoke openly to the world.  I always taught in synagogues and in the temple, where the Jews always meet, and  in secret I have said nothing.  Why do you ask Me?  Ask those who have heard Me what I said to them.  Indeed they know what I said."  And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest like that?"  Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"  Then Annas sent Him bound to Caiaphas the high priest.  

Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.

 

- John 18:15–27 

 

 On Saturday, we were reading in St. John's Chapter 8, when Jesus was at the Feast of Tabernacles.  After disputing with the religious leaders, Jesus said to them, "He who is of God hears God's words; therefore you do not hear, because you are not of God."  Then the Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"  Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me.  And I do not seek My own glory; there is One who seeks and judges.  Most assuredly, I say to you, if anyone keeps My word he shall never see death."  Then the Jews said to Him, "Now we know that You have a demon!  Abraham is dead, and the prophets; and You say, 'If anyone keeps My word he shall never taste death.'  Are You greater than our father Abraham, who is dead?  And the prophets are dead.  Who do You make Yourself out to be?"  Jesus answered, "If I honor Myself, My honor is nothing.  It is My Father who honors Me, of whom you say that He is your God.  Yet you have not known Him, but I know Him.  And if I say, 'I do not know Him,' I shall be a liar like you; but I do know Him and keep His word.  Your father Abraham rejoiced to see My day, and he saw it and was glad."  Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"  Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM."  Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by.

 

  And Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Our lectionary goes to a new point in St. John's Gospel, skipping over several chapters from our last reading.  This is because, in the West, this week is the beginning of Lent.  (This year Eastern Orthodox Easter will come one month after Western Easter.  This is because, in the Eastern Orthodox calculation, Easter must take place after Passover, in accordance with the events of Christ's Crucifixion and Resurrection as reported in the Gospels.)  So our readings for this work form a sort of interim period, introducing us to Lent in a sense, and a week from today will begin readings from St. Mark's Gospel.  Here in today's reading, we're given the experience of St. Peter at the time of Jesus' trial in the home of the high priest.  Here, my study Bible tells us, the other disciple spoken of is John, the author of this Gospel.  It was a common practice, as author, to conceal one's own name in the details of one's story (see John 13:23; compare Mark 14:51-52; Luke 24:13, 18).  

 

Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  My study Bible comments that a girl being the first to test Peter is an icon of the temptation of Adam by Eve (Genesis 3:6).  This fallen state is overcome in Christ, it tells us, when a woman is the first to hear, believe, and proclaim the Resurrection (John 20:1, 11-18).  

The high priest then asked Jesus about His disciples and His doctrine.  Jesus answered him, "I spoke openly to the world.  I always taught in synagogues and in the temple, where the Jews always meet, and  in secret I have said nothing.  Why do you ask Me?  Ask those who have heard Me what I said to them.  Indeed they know what I said."  And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest like that?"  Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"  Then Annas sent Him bound to Caiaphas the high priest.   The lectionary skips over this section of the Gospel, focusing on the story of Peter in this context.  But it is useful to include this passage as context and backdrop to Peter's story, Here, the questioning of the high priest is meant as an attempt to uncover subversive activity that would not only violate the Law of Moses, my study Bible says, but be reason enough to accuse Jesus of a political crime before Pilate.  The two points of question put to Jesus pertain to His disciples and His doctrine, which my study Bible describes as two essential components of Christ and His Church.  

 

 Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.  After his three denials here in today's reading, my study Bible says, Peter will be restored through his three affirmations of love following the Resurrection (John 21:15-17). 

 

Today's story of Peter's denials would not be complete without also understanding Christ's warning to him about this very event.  This takes place at the Last Supper, just prior to Jesus' arrest.  In John 13:36-38, Peter declares he will lay down his life for Christ's sake, and Jesus responds by saying to him, "Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times."  Today's text gave us the story of Peter's three denials before he heard the rooster's crow.  Sts. Matthew, Mark, and Luke tell us of Peter's tears upon realizing what he has done (Matthew 26:75; Mark 14:72; Luke 22:62).  Perhaps St. John, out of compassion, spares us the vision of Peter weeping over his failure.  But what we really find repeatedly with Peter is his own exuberance that gets in the way and forms a stumbling block for him.  It's a reminder that our faith can't rely simply on an emotional attachment or enthusiasm, but must run more deeply within us, and in a sober place.  Just before Jesus predicts Peter's betrayal, He washes the disciples' feet at the Last Supper.  When He chooses to do so, Peter at first refuses, saying to Jesus, "You shall never wash my feet!"  Jesus tells Peter, "If I do not wash you, you have no part with Me."  To which Peter then replies, in complete turnabout, "Lord, not my feet only, but also my hands and my head!"  But Jesus corrects him yet again, telling him, "He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you" (referring to His betrayer, Judas).  It is Peter's emotionalism that forms a stumbling block to real obedience.  Even directly after Peter's confession of faith that Jesus is the Christ, in Matthew 16, when Jesus first predicts His death and Resurrection to the disciples, we're told that Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  At that time Jesus replied to Peter, saying, "Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men."  Jesus then emphasizes to all the disciples that if anyone wishes to follow Him, one must take up one's own cross in imitation of Him.  See Matthew 16:21-28. We may each be tempted to substitute for faith a kind of emotional exuberance.  But our journey of faith in Christ is not like being at a football game, where our emotions are stirred up to root for our team.  As with St. Peter's denial three times, what we witness is how easily such a basis for faith withers and falls apart.  And this is perhaps the best possible introduction to Lent, and the historical practices of fasting, almsgiving, and prayer that are associated with Lent.  These disciplines are, in fact, meant to do just that:  to strengthen us in the discipline of faith.  That is, our faith (our trust in Christ) has to follow a pattern of dealing with the realities we're given, including the temptations of our lives in the world.  Emotionalism alone cannot sustain that.  Instead, we're given tools so that we learn to say "No" to what is not really good for us, to draw lines and healthy boundaries, and above all to have the kind of discipline that sets us on an even keel, so that we aren't swayed by every emotional upheaval that confronts us in life.  Note that we are asked, also, to know ourselves in this journey (or perhaps we should say to come to know ourselves better as we go),  Most of all, in the history of the Church, the prime concern of such discipline was in dealing with what are called the passions.  That is, those great emotions that can cause so much upheaval and sway us from one place to another, easily dominating our better judgment and our thinking.  Passions such as anger, for example, or despair, for another, can cause us to go out on an emotional limb, forgetting our trust in Christ in the moment.  Fear and panic can easily do the same.  The disciplines of Lent, then, are ways to develop our capacity to say "No" even to the things that seem to be deeply a part of us, like our habits of anger or despair, perhaps even extreme anxiety or depression, so that even though we may feel these things, we are not swept under with them.  We can remember to anchor ourselves in Christ as the One in whom we trust, and upon whom we ultimately rely.  This is the power of Lent, to teach us that we are capable of growing in our faith, and in our likeness to Christ, for this is what He came into the world to do for us and to give us, so that we recognize more truly that He is with us and within us.  In this context, we may look to the portion of our reading in which is included the night trial of Christ at the home of the high priest.  For He is the model we're given in contrast to Peter.  Jesus remains true to His mission and what He must testify, regardless of the corruption and pressure of those who seek to entrap Him.  His humility and obedience to the Father are paramount.  As we embark upon this Lent, consider the practices that are historically a part of the Church, and consider what it is we build up and grow as we give of ourselves.  As Jesus taught in Matthew 16, after rebuking St. Peter:  "For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it."  Peter will return to Christ and the rest of the disciples after this night of his denials, and he will grow into the "Rock" of faith he was named by Christ.  Let us seek the grace that allows and enables that to happen, as we pay our own honor to the wisdom of our faith and its historical practices.  Let us also remember the role of humility that was so needful in Peter, and remains so necessary to us and our contemporaries.  

 

 

For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice

 

 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.  Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."  Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  

 

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"  Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king them?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  Pilate said to Him, "What is truth?"  And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all."

 

- John 18:28–38 

 

Yesterday the lectionary began our preparation for Lent.  (For the Oriental Orthodox, yesterday was the first day of Lent; for the denominations of the West Lent begins tomorrow, which is Ash Wednesday; for the Eastern Orthodox, Lent begins this Monday.)  Yesterday we were given the story of  Simon Peter's denial of Christ.  We read that Simon Peter followed Jesus (after Jesus was betrayed by Judas and taken by the authorities), and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him? Peter then denied again; and immediately a rooster crowed.

 

Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.   My study Bible cites St. John Chrysostom, who notes the irony here that the accusers of Jesus did not fear being defiled by condemning an innocent Man to death, but would not set foot into a court of justice.

Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."  Then Pilate said to them, "You take Him and judge Him according to your law."   Therefore the Jews said to him, "It is not lawful for us to put anyone to death," that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.   The chief priests of the Jews, my study Bible says, had no actual crime with which to make an accusation against Jesus, so Pilate refused to pass judgment.  When the chief priests say, "It is not lawful for us to put anyone to death," they are not speaking of the Law of Moses, but rather the laws of Roman occupation, under which only the Romans had the right to execute people.  Thus, the chief priests relied on Pilate to sentence Jesus to death.  Under the Jewish law, stoning was prescribed as the usual means of execution.  But Christ had prophesied that He would be killed by being lifted up on the Cross (John 3:14; 8:28; 12:32-33), having the foreknowledge that He would die, not at the hands of the Jews but by the Roman method of crucifixion.  

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"   My study Bible points out that it is unheard of that the accused would have to name the charges against himself in any court, since the captors would be the ones who name the crime.  It says the fact that Pilate has to ask Jesus what the charges are shows that the chief priests could name no crime that Jesus might have committed, as revealed in the first verses of today's reading (John 18:29-30).  Moreover, it shows us that Jesus was Lord over the events of His death (see John 18:4, 8).  As we read here, even the governor, Pilate, has to come to Jesus in order for the trial to proceed.  

Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king them?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  Pilate said to Him, "What is truth?"  And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all."  Here, we see an interesting encounter between the one who governs for imperial Caesar and Jesus Christ.  Note that Pilate tries to understand Jesus, as he's been provided with no real information from the chief priests.  He begins with what seems to be an accusation that Christ sought to make Himself king, the only charge about which the Romans would likely care, and one that would bring the death penalty if found guilty, considered to be insurrection against the Herodian dynasty allied with Rome.  Jesus begins to reply concerning the gospel of the Kingdom, that His kingdom is not of this world, and that His kingship begins as One who bears witness to the truth, the reality of His spiritual kingdom.

Jesus power comes up against state power:  in a sense, this is a defining moment in the Gospels.  It is not just about the use of worldly power per se, but about the encounter between the ways in which the world works through material power and the power of Jesus Christ.  When Jesus speaks of the truth, when He says specifically that He has come into the world in order to bear witness to the truth, He speaks clearly of the truth of God.  This truth is not simply a fact, but it something that is connected to God, to the ontological reality of the power and presence of God in our world, whether seen or unseen, known or unknown.  When Jesus speaks of sending the Holy Spirit, He calls Him the Spirit of truth:  "However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come" (John 16:13.  We understand the Father, the Son, and the Holy Spirit to be God; when Jesus speaks of the Holy Spirit as the Spirit of truth, then we understand also that this truth of which Jesus speaks, and for which He has come into this world to bear witness, is the truth of God.  It is God acting among us, revealing God's word, teaching us the reality of God and this living kingdom which dwells within us and among us.  Therefore when Jesus tells Pilate, "Everyone who is of the truth hears My voice,"  He is speaking of the reality of that Kingdom dwelling within us, the internal spiritual response of a heart that embraces the advent of this Kingdom in the world and honors the presence of God which may indwell human beings.  This concept requires of us not only to understand the reality of the Person(s) of God, but also the action of God in our world, or grace, which is also of God.  To bear witness to this truth is to reveal the things of God by the grace of God, even to allow the Spirit to speak through us, just as the Spirit spoke through the prophets who came before Jesus to reveal the word of God to the people.  When Jesus speaks to the disciples about their own testimonies to come when they are dragged to the courts of officials and ruling powers, He says, "But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit" (Mark 13:11).  We are expected to be temples of this indwelling Spirit (1 Corinthians 3:17), those who also bear witness to the truth, even the word of God which the Spirit may reveal.  So, as this Lent begins for you, consider what it means to participate in the practices of Lent.  We fast from things that distract and get in the way of the God's work in us as temples.  We give all the things we chase a rest for a while:  we don't need fancy meals, we don't need massive entertainments, we need to pay attention to our words and cut down on our excesses.  We refrain from gossip, backbiting, fighting.  We try to remember that we might disagree, but we are nevertheless taught an inner respect as each person holds this capability to be a temple of God.  We seek our own flaws and things that need improving.  And to do these things, to work on this, we put into practice especially prayer, fasting, and almsgiving.   We see to remember what we are supposed to be about, we give more of our time to God, more of ourselves.  We seek to meet the Resurrection, and Christ as almighty and immortal, with the refreshed perspective of those who truly seek to be like Him, to bear His truth into the world, and especially to be those who can hear His voice, so it is not drowned out in the cacophony of the world and all the things we think we need to desire.

 

 

 

 

What is truth?

Icon of Christ the Bridegroom, by Theologic (found here).  Title reads "Behold the Man" (John 19:5)

 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.  Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."  Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"  Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king then?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  Pilate said to Him, "What is truth?"  And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all."

- John 18:28-38

 Yesterday we read that, after Jesus' arrest, Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself. . . . Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.

 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.   The religious leaders take Jesus to the governor, Pilate.  My study bible cites commentary of St. John Chrysostom, who notes the irony that Christ's accusers do not fear being defiled by condemning an innocent Man to death -- but they would not set foot into a court of justice.

 Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."  Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," . . .    My study bible explains that, since the chief priests of the Jews had no actual crime with which they could accuse Jesus to the Roman state, Pilate refused to pass judgment.   When the chief priests say, "It is not lawful for us to put anyone to death," they are not referring to the Law of Moses, but rather to the laws of Roman occupation.  The Romans reserved the right for themselves only to execute people.  Therefore, the chief priests were relying on Pilate to sentence Jesus to death.

. . . that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.   Under Jewish law, stoning was the prescribed usual means of execution.  But Christ has prophesied that He would be killed by being lifted up on the Cross (3:14; 8:28; 12:32-33), expressing the foreknowledge that He would die, not at the hands of the Jews, but by the Roman state method of crucifixion. 

 Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"   My study bible comments that it is unheard of that the accused would have to name charges against himself in any court, since it is the captors who would be the ones to name the crime.  That Pilate has to ask Jesus what the charges are shows that the chief priests could name no crime that He might have committed (see the previous verses above).   Moreover, it shows that Jesus was Lord over the events of His death (see also verses 4, 8 which take place at the time of His arrest).  Even the governor has to come to Him in order for the trial to proceed.

Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king then?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  Pilate said to Him, "What is truth?"  And when he had said this, he went out again to the Jews, and said to them, "I find no fault in Him at all."  My study bible says that although Pilate knows Jesus is innocent of any crime, he attempts to strike a compromise with the Jews by declaring Christ to be guilty, but will seek to free Him on account of Passover (verses 39-40).   He seeks to placate the chief priests with an official declaration of guilt, but avoid the unjust punishment of Christ through the traditional clemency practiced on the Passover.

Jesus says to Pilate: "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  And Pilate responds:  "What is truth?"  These important statements in some sense can be understood to sum up the whole of the Gospel of John.  Jesus speaks of bearing witness to the truth.  Moreover, He declares that those who are of the truth hear His voice.   It is in John's Gospel that Jesus declares, "I am the way, the truth, and the life" to His disciples at the Last Supper (14:6).  Pilate is right to ask, "What is truth?" as this is a truth that is more than simply facts on the ground, an article in an encyclopedia, a newspaper story, or some kind of report on a subject we seek to know more about.  Truth, in Jesus' sense, is inclusive of, but much more than ascertaining the guilt or innocence of a person on trial, and obtaining witness statements.  This truth is an entire field of reality, and it is connected to a Person.  Or, if we want to take it as Jesus has pronounced it, truth is a Person.  This is a special kind of a person, not one exactly like you or like me, but a Person who is divine, a creator of our world.  And thus, Jesus is the truth, and also bears witness to the truth.  This is the reality behind all that is, and it is that field of existence, the one that truly gives us life, of which Jesus is sent in order to bear witness, to testify for us about all that truly is.  He seeks to reconnect us with our Source, our origins in that truth.  And when He speaks of bearing witness to the truth -- even revealing this boldly and plainly to Pilate -- we must understand that it is all of this to which He refers, and so much more that we cannot know, that remains for us to discover in our journey of faith which lasts a lifetime and beyond a lifetime.  When Pilate asks then, "What is truth?" we should not scoff and we should not simply remark upon some kind of flaw of character in him, for at least Pilate knows that he does not know what Jesus is talking about.  Pilate's question gives over to the perspective that he is, in fact, outside of this truth and has no exposure to it.  And so, he asks, "What is truth?"  While we may speculate that perhaps, as Pilate is presumably a well-educated man, educated in the Greek and Roman system of his time and prepared for public service to the Roman Empire, he may be asking a philosophical question.  Whatever is behind it, Pilate shows that he is in some sense outside of the "system" or "field" of the capacity to perceive this truth.  Pilate reflects very much a modern mindset of a particular kind, in which truth is only what lies in formal education, popular understanding, or a certain kind of zeitgeist -- the "energy" of the time.  But the truth of which Christ speaks is always there and it is also eternal.  It is precisely because the truth Christ refers to is personal -- that it is, in fact, a Person -- that we may commune and participate in it.  We may have relatedness and relationship in it and with it.  This is where the recognition comes in that Christ tries to speak of before Pilate.  This truth, the Person who is truth, is also the Person who is love, for God is love.  And love makes possible the interrelation between persons who are "of" the truth to hear His voice.  St. John writes, "We love because He first loved us" (1 John 4:19).  It is this field of love, which is God, in which we find Christ's truth.  It is there where the gate or door is opened to the sheep who hear His voice (10:9).  It is this field of love where we find truth, the truth that makes us free, indeed, of all the misleading missteps that would teach us half- or partial truths about what love is and isn't; it is this field of love that defines our reality and lights our way on the path that opens up a deeper understanding, gives us the discipline we need, teaches us how to participate and know a greater love than we know from our less-than-perfect lives.  That is the truth into which we are invited in communion and relationship, in which we have a home and a way that we may go forward.  Pilate asks rightly, "What is truth?" because this is the question of the world.  And the One who stands in front of Pilate, awaiting judgment, is the answer.

The image above is an icon called "Christ the Bridegroom."  It is also considered to be an icon of marriage.   As our Bridegroom, He humbles Himself for us before Pilate, as a prisoner.  The Bridegroom is the judge of all, and yet He submits to be judged by one who must ask, "What is truth?"  As our Bridegroom, He sacrifices all out of love for us.  Christ the Bridegroom is an image of the mutual devotion and love in marriage, the two becoming one flesh (Mark 10:7-8), as Christ becomes one flesh with us in His humanity, and suffers voluntary for us.

Peter then denied again; and immediately a rooster crowed

El Greco (Domenikos Theotokopoulos), Saint Peter in Tears, 1587-1596.  El Greco Museum, Toledo, Spain

 And Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.

* * *

Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.

- John 18:15-18, 25-27

On Saturday we read that a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."  When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of the world.  But if one walks in the night, he stumbles, because the light is not in him."  These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."

  And Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.   Today's lectionary reading skips us forward from John chapter 11 to chapter 18.  Jesus has been arrested and taken to the home of the high priest.  My study bible says that the other disciple is John, the author of this Gospel.  It notes that it was a common practice for an author to conceal his name in the details of his story (see 13:23; compare Mark 14:51-52; Luke 24:13, 18).

Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.   My study bible explains that a girl being the first to test Peter is viewed as an icon of the temptation of Adam by Eve (Genesis 3:6).  This fallen state, it says, is overcome in Christ, when it is a woman who is the first to hear, believe, and proclaim the Resurrection (20:1, 11-18).

Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.   After his three denials of Christ, Peter will be restored via his three affirmations of love which follow the Resurrection (21:15-17).

As we enter into the Lenten season, the lectionary skips forward to Peter's denial of Jesus.  Later in this week we will read about Jesus' trial, the parable of the Publican and the Pharisee, and Christ's words to His disciples at the Last Supper.  This year the cycle of Lent falls at roughly the same time across all the Churches, East and West.  This week the Western Churches begin Lent on Wednesday (called Ash Wednesday).  The Eastern Orthodox observe this week a preparatory fast where dairy is allowed, and next week begin a strict fast for Lent.  For the Oriental Orthodox, Lent begins today.  Interestingly, while Ash Wednesday's Daily Office reading is the parable of the Publican and the Pharisee, in Eastern Orthodoxy this parable always falls on a Sunday that begins a three-week preparation period for Lent (called Triodion).  At any rate, across the world, Christians begin the Lenten season at this time, and our readings for today reflect this.  Both the parable of the Publican and the Pharisee (Luke 18:9-14) and today's reading, in which Peter denies Christ three times, give us an orientation toward the Lenten period that is essential to our faith.  Lent is a time of reflection, in which self-knowledge becomes a key to what is desired of us and what we must seek as those who stand before God in truth.  In today's reading, we have the outcome of Peter's avowed declaration that he would lay down his life for Christ's sake; at that time, Jesus predicted that Peter would betray Him three times before the rooster crowed.  See 13:36-38 for John's version of these events, which occurred at the Last Supper.  There is no doubt of Peter's sincerity when he declared he would die for Christ's sake, and yet Christ knew him better than he knew himself.  It is our Lord who knows us thoroughly, both our capabilities or capacities for faith, and our weaknesses.  Clearly, the Gospels teach us that none of us is perfect, through the experience and the growth of the disciples.  But it also teaches us about the necessity that we understand our imperfection, and also our capacity for redemption, for change and growth, and especially for repentance (literally in the Greek "change of mind").  And that's where Peter's denial of Christ comes in:  it is the witness to how little we really and truly know ourselves and the false and misleading notion of "willpower" in times of great temptation and stress.  But it is also an affirmation of the love of God, even in our weaknesses.  Lent is a traditional time for the practices which shore up faith and give us a sense that we are capable of self-mastery, of overcoming temptation and entering into a discipline of strength -- not of willpower, but of faith.  Historically, monastics were called "athletes" and the word "asceticism" comes from the Greek word for exercise.  We are in training for something.  It is not for nothing that St. Paul tells us to "fight the good fight of faith" (1 Timothy 6:12).  Fasting is one of those athletic exercises that puts us into training for something, for the ability to remember God and give something of ourselves in the strength of faith.  Together with the practice of prayer it is the most powerful weapon of faith, as prescribed by Jesus after the healing of a demoniac (Mark 9:29), and also by example in His forty day period before He began His public ministry (Matthew 4:2).   This is our model for Lent, a time of prayer and introspection, when we set things aside (as in fasting) in order to prioritize God and our faith.  Such a time of depth of prayer is a time to come to know ourselves.  In facing God, we also face our own weaknesses, we focus on where we ourselves need to shore up our strengths, and to make changes.  We seek that direction from God that dictates our lives and to which we seek to be obedient.  Above all, it is -- somewhat paradoxically -- a time to escape selfishness.  Paradoxically, because it invites us to focus on prayer, to practice a time of solitude in order to do so, to cultivate a capacity for inner stillness and focus.  But the whole purpose is a deeper communion with God, who is our strength.  And there we come back to Peter and his avowed assertion that he would die for Christ.  Here, humiliatingly, it is before a girl that he lapses into denial, and it throws his whole character and his notions of himself into vivid relief.  In the Gospels of Matthew, Mark, and Luke we're told that Peter wept afterward (Matthew 26:75, Mark 14:72, Luke 22:62).  Lent is the time when we are taught to focus on our own communion with God, the strength and shape of our faith, so to speak.  It is a time to make more time for that communion, for prayer, for making space for God's work in us, including personal change that might be asked of us, and recognition of our own weaknesses.  If the Church is a hospital, as it is so often depicted throughout the centuries of tradition behind it, then Lent is a time for medicine, healing, retreat, rest in God, and the prayer that relieves what ails us.   Let us enter in and consider this most essential part of our lives, upon which all else rests.  El Greco's portrait of St. Peter in tears captures the moment after realization of Peter's failure.  Let us note that Peter, great disciple that he is, looks toward God in prayer.  On his wrist, reminding us of his confession of faith on behalf of all, are the keys to the kingdom (Matthew 16:15-19).  Let us remember how much rests on the strength of our faith, and where that strength comes from in the first place, as Peter's humble and illumined eyes - in deep recognition of truth -  turn toward God in prayer.  This is the place for healing.  Peter sets an example for all of us.