Narrow is the gate and difficult is the way which leads to life, and there are few who find it

 "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.

"Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  Therefore by their fruits you will know them.

"Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."

- Matthew 7:13-21

We are reading through the Sermon on the Mount.  We began with the Beatitudes, then we read You are the salt of the earth, Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill, Whoever is angry with his brother without a cause shall be in danger of the judgment, Let your "Yes" be "Yes," and your "No," "No," Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven, Pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly, Our Father in heaven, You cannot serve God and mammon, and Your heavenly Father knows you need all these things.  Yesterday, we read that Jesus preached, " "Judge not, that you be not judged.  For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.  And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye?  Or how can you say to your brother, 'Let me remove the speck from your eye;'; and look, a plank is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.  Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.  Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.  For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.  Or what man is there among you who, if his son asks for bread, will give him a stone?  Or if he asks for a fish, will give him a serpent?  If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!  Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets."

  "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it."  My study bible tells us that the description of "two ways" was widespread in Judaism (see for example Deuteronomy 30:15-20; Psalm 1; Proverbs 4:17-18, 12:28).  We also find it in early Christian writings such as the Didache and Barnabas.   In Luke's version (Luke 13:24-30), there is a more eschatological focus, as it refers to the end of the age.   My study bible says that because we restle against sins and human weaknesses as well as spiritual forces of evil (Ephesians 6:12), entering the Kingdom is therefore the more difficult way.

"Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  Therefore by their fruits you will know them."   Again there is a warning about hypocrisy here, this time a warning to beware of false prophets -- those who put on a show of religion and are inwardly something quite different.  My study bible says that this type of deceit in religious guise is much more dangerous than evil outright.  It invites us to an even deeper caution among those who are outwardly virtuous!    By their fruits you will know them finds a reflection in the teachings of John the Baptist.  In Matthew 3:10, John says exactly the same thing:  "Every tree that does not bear good fruit is cut down and thrown into the fire."  Jesus is preparing His disciples for the future, and by their fruits you will know them remains a watchword for us now.

"Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."  And here the eschatological emphasis becomes especially clear.  Ultimately, this is all about Judgment, the age which is initiated even by the call of John the Baptist.   It is an explicit kind of call to discipleship, one that relies on a depth of relationship to God, and not with those whose virtue is only outward.  This is also an explicit statement linking Christ to the Lord of the Old Testament, and thus the divine name "Yahweh"  (for which the title the Lord - "adonai" -  was interchangeable).  "The will of My Father" establishes His relationship to God the Father, and also that they share this will.  It is clearly a statement that He is Judge, a place only God can fill.

 The eschatological nature of this reality can't be mistaken in Jesus' statements, which clearly pertain to the Judgment -- the end of the age.  This is the reality initiated even by the call of John the Baptist to "Prepare the way of the Lord."  This is the time of the end, even the time we are in now, the time initiated by the coming of the Lord as human being.  It's important that we understand this focus, and the reality of Christ's life, what it meant and means for the time that we live in now.  "End times" aren't just about what might happen someday.  They happen even as we live our lives now, they unfold in the period in which we live, this "age" that began with Incarnation, the visit of our Lord, "God with us."  As such, this understanding colors the ways we see our lives and the ways in which we live our lives.  Jesus doesn't tell us to follow blindly any leader who seems to be holy.  He tells us something really different.  We are to practice discernment.  He wants rational sheep, not blind obedience to those who are themselves blind.   This is a part of the call to a depth of relationship to God.  It's a part of the call against hypocrisy, Jesus' emphasis on the internal life of the heart, on purity of heart.  All of it fits together, no matter which way we look at it.  It is all a part of the ministry that teaches that God is Spirit and is looking for those who can worship in spirit and in truth.  He's teaching those of us who would be His disciples just what that means for us, how we are to be in this world, how we are to follow His Way.   It is part of the more difficult way.   We must carry light in the world, light in our eyes against the darkness of blindness, as we carry His Kingdom within us.  He calls us to be awake and alert.  This is what it is to do the will of My Father in heaven.  We are in a time of the end, it doesn't come later, it's now, a reality with us.   We are to make His paths straight, as the Baptist said, quoting Isaiah the Prophet.   Jesus teaches us what it is to be on this straight path, this way (the word in Greek means "road") -- His Way.

Jesus, Son of David, have mercy on me!

Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way, your faith has made you well."  And immediately he received his sight and followed Jesus on the road.

- Mark 10:46-52

In yesterday's reading, we were told that Jesus and the disciples were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem and the Son of Man will be betrayed to the chief priests and to the scribes, and they will condemn Him to death and deliver Him to the Gentiles, and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"   They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

 Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on Me!"   My study bible points out that "Have mercy" is a phrase heard often in the liturgical tradition of the Eastern Church.  Indeed, it seems to be prevalent through many or almost all traditions of worship.  It says, "Mercy is God's lovingkindness, His tender compassion towards repentant sinners." 

Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"   We have noted often in the Gospels how Jesus praises persistence, and it teaches us our own persistence in prayer and in our relationship to Christ.  Here, there's a kind of a struggle; the neighbors are telling him to be quiet, but Bartimaeus cries out all the more.  Through all of Scripture, both Old and New Testaments, this sort of persistence in pursuit of relationship and dialogue with God is praised.

So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  My study bible says, "Jesus knows all things, and knows this man is blind.  Yet He asks, What do you want Me to do for you?  The man  could have asked, 'Lord, give me grace to live with blindness,' but he asks for his sight.  Faith needs to be specific, and Jesus requests him to exercise his faith by asking for a specific need.  Rabboni means 'my teacher,' showing the man's affection for Jesus."  Jesus' question, "What do you want Me to do for you?" is also repeated in the Gospels, inviting dialogue and specific request from the heart.

The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way, your faith has made you well."  And immediately he received his sight and followed Jesus on the road.  My study bible says here:  "Bartimaeus follows Jesus, becoming a disciple of His (the road is Gr. hodos, the same word used for 'the Way' in Acts 9:2), and is not commanded to silence.  Now that Jesus is heading toward an open confrontation with the Jewish leaders in the Holy City, the veiling of His identity (the messianic secret) is no longer necessary."

There is a lot of tension in this story, between silence and shouting out.  We remember Jesus' word elsewhere, quoting Psalm 8:2:  "Out of the mouth of babes and nursing infants You have perfected praise."   Blind Bartimaeus cannot be silenced here in this city of Jericho, on the way to Jerusalem, the place where God's people shouted down the walls to victory.  Bartimaeus is told to hush, presumably out of respect for Jesus, but Jesus instead notes his persistence, and invites him to come and tell him, "What do you want Me to do for you?"  This reminds us of the story of the Syro-Phoenician woman, who pestered Jesus like a little puppy, for which she was rewarded and praised, even as Jesus had tried to be hidden in a house.   Again, there is the contrast between shouting out and silence.  What this gives us an image of is a God, a kind of parent or authority, who, far from being content with our silence and respect, praises us for our troubling, persistent, noisome attention and prayer.  This is an authority that would much rather hear from us than receive a kind of distant, cold, routine obeisance.  We remember the story of Jacob wrestling with the angel for his blessing.  This is a kind of type or image of what is happening in today's story with Bartimaeus.  He won't be silenced by custom or courtesy; what he wants most of all is to get to his Rabboni, the One he loves and has faith and hope in.  Jesus loves and rewards persistence and dialogue.  This is repeatedly true in the Gospels, and He also teaches the disciples that we must endure in prayer and be persistent in our prayer.  This will be especially so after He is gone from this world in the flesh ("Watch therefore, and pray always").  (See also the Parable of the Unjust Judge, and Jesus' teaching on continual prayer.)   Our God is one who wants His children to be present, active and persistent in relationship, vocal in what we want from Him, but perhaps most of all, in constant communication born of love and true desire in the heart.  Christian forms of meditation take on this quality of persistent prayer, with the repetition, for example of what is called the Jesus Prayer, or the Prayer of the Heart.  Whatever way we enter into dialogue with Christ, let us remember His praise for our persistence, and that the Lord we worship is one who enjoys and repeatedly praises those who "pester" Him!  Our Lord is a God of love, who always wishes from us communion, and love in response, a true dialogue of the heart.  Let us recall the words of Psalm 27: "When my father and my mother forsake me, then the Lord will take me up."  Christ always wants to hear from us, and mercy is His unfailing love, His steadfast lovingkindness.  This is an active relationship, and we're to put our heart and soul into it, so that He may draw ever closer to us, dwelling in our hearts.

Two of them were traveling that same day to a village called Emmaus

But Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lying by themselves; and he departed, marveling to himself at what had happened.

Now behold, two of them were traveling that same day to a village called Emmaus, which was seven miles from Jerusalem.  And they talked together of all these things, which had happened.  So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them.  But their eyes were restrained, so that they did not know Him.  And He said to them, "What kind of conversation is this that you have with one another as you walk and are sad?"  Then the one whose name was Cleopas answered and said to Him, "Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?"  And He said to them, "What things?"  So they said to Him, "The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him.  But we were hoping that it was He who was going to redeem Israel.  Indeed, besides all this, today is the third day since these things happened.  Yes, and certain women of our company, who arrived at the tomb early, astonished us.  When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive.  And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see."  Then He said to them, "O foolish ones, and slow of heart to believe in all that the prophets have spoken!  Ought not the Christ to have suffered these things and to enter into His glory?"  And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.

Then they drew near the village where they were going, and He indicated that He would have gone further.  But they constrained Him, saying, "Abide with us, for it is toward evening, and the day is far spent."  And He went into to stay with them.  Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them.  Then their eyes were opened and they knew Him; and He vanished from their sight.  And they said to one another, "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?"  So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, saying, "The Lord is risen indeed, and has appeared to Simon!"  And they told about the things that had happened on the road, and how He was known to them in the breaking of the bread.

- Luke 24:12-35

It is the culmination of Holy Week in Jerusalem, and its aftermath.  Jesus has been crucified and died.  In Monday's reading, we read of Jesus' death on the Cross, the declaration of the centurion, courageous act of Joseph of Arimathea, and the women followers from Galilee who brought spices and fragrant oils to the tomb.   In yesterday's reading, we read again that the women returned and prepared spices and fragrant oils.  And they rested on the Sabbath according to the commandment.  Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared.  But they found the stone rolled away from the tomb.  Then they went in and did not find the body of the Lord Jesus.  And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments.  Then, as they were afraid and bowed their faces to the earth, they said to them, "Why do you seek the living among the dead?  He is not here, but is risen!  Remember how He spoke to you when He was still in Galilee, saying, 'The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.'"  And they remembered His words  Then they returned from the tomb and told all these things to the eleven and to all the rest.  It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them, who told these things to the apostles.  And their words seemed to them like idle tales, and they did not believe them.

 But Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lying by themselves; and he departed, marveling to himself at what had happened.  In all the Gospels, Peter's exuberant character on display is consistent.  Here, he is the one who races to the tomb at the news of the women, while the rest scoff.  Perhaps his character also reveals his great need for Christ.

Now behold, two of them were traveling that same day to a village called Emmaus, which was seven miles from Jerusalem.  And they talked together of all these things, which had happened.  My study bible introduces us to today's passage in Luke:  "This is a delightful account of a resurrection appearance of Christ to two perplexed followers:  (1) Cleopas (v. 18, below), whom tradition identifies as the brother of Joseph, Mary's husband, and thus Jesus' uncle; and (2) the unnamed follower who, according to tradition, is the evangelist Luke himself."

So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them.  But their eyes were restrained, so that they did not know Him.  And He said to them, "What kind of conversation is this that you have with one another as you walk and are sad?"   A note reads:  "The risen Christ appears to them in a veiled way.  He shows tender concern for the feelings of the two men."

Then the one whose name was Cleopas answered and said to Him, "Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?"   My study bible says, "These disciples are incredulous that anyone could have been in Jerusalem for the Passover and not be aware of the tragic events of the Passion."

And He said to them, "What things?"  So they said to Him, "The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him.  But we were hoping that it was He who was going to redeem Israel."  My study bible points out that "these two followers think of Jesus as a great Prophet who is to redeem Israel, probably in the nationalistic sense."  Their perspective reflects the perspective of those who hailed Him in His Triumphal Entry into Jerusalem.  My study bible also points that "they recognize that the responsibility for the death of Christ lies on the leaders, the chief priests and rulers."

"Indeed, besides all this, today is the third day since these things happened.  Yes, and certain women of our company, who arrived at the tomb early, astonished us.  When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive.  And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see."  Then He said to them, "O foolish ones, and slow of heart to believe in all that the prophets have spoken!  Ought not the Christ to have suffered these things and to enter into His glory?"  And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.  A note here tells us, "The risen Lord censures them for their weak faith, explaining the prophecies of the Old Testament which were fulfilled through His Passion and Resurrection.  To enter into His glory means to enter into the glorified order of existence, the Resurrection."

Then they drew near the village where they were going, and He indicated that He would have gone further.  But they constrained Him, saying, "Abide with us, for it is toward evening, and the day is far spent."  And He went into to stay with them.  Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them.  Then their eyes were opened and they knew Him; and He vanished from their sight.  And they said to one another, "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?"   A note reads:  "The Lord broke bread with them in the same manner as during the Last Supper.  Christ's actions and the experience of the meal by the two men image the Eucharist.  At each Eucharist, as we continue to share the Lord's Supper, the risen Christ comes to open our eyes to His mystical presence and to leave our hearts burning with His love."  We recall Jesus words at the Last Supper, "Do this in remembrance of Me."  Remembrance of Christ constitutes all the ways in which we can come to understand and know God in the journey of faith.  In this form of "remembrance" our eyes are opened in growing and deepening relationship, even as He "opened the Scriptures" to these disciples.

So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, saying, "The Lord is risen indeed, and has appeared to Simon!"  And they told about the things that had happened on the road, and how He was known to them in the breaking of the bread.  A note tells us that "a resurrection appearance to Simon, the Apostle Peter, without any detailed description, is also reported by St. Paul" in 1 Cor. 15:3-5.

The breaking of the bread is an image that comes up repeatedly in this vivid story about a first appearance to two disciples on the road to Emmaus.  There are so many elements of the story that teach us about faith.  We can't get away from the bread and the breaking of the bread.  In all four Gospels, the feeding miracle of five thousand men (and more women and children) is told for us.  We mentioned already the Last Supper and the institution of the Eucharist, in which Jesus has told them (and us), "Do this in remembrance of Me."  Jesus Himself takes the bread in this picture in today's reading, blesses and breaks and distributes it, mirroring the images in both the Last Supper and the image of the bread in the wilderness that fed five thousand men.  The dual action of the men's "eyes being opened" to the things of God, to the Scriptures and the word of Christ, is evidence of what it means to be fed.  To have our eyes opened is to be fed with the Word of God:  in all ways Christ Himself we know as the Word.  When Christ teaches us, "Do this in remembrance of Me" and "this is My Body which is given for you" we understand that the depth of relationship to Him in all ways feeds our bodies, souls and spirits.  But today's story gives us a new way to understand Christ and our relationship to Him, and that is that we are all on a journey.  The earliest writings of the apostles, a kind of "teaching manual" called the Didache (which we mentioned in yesterday's commentary) teaches us about "two ways" -- the way of life and the way of death.  The way of life is Christ's Way.  When Jesus says "I am the way, the truth and the life" (John 14:6) He's not using the word "way" as it is used in English to mean "method."  This word in the Greek (όδος/odos) means "road."  So this "way" is this road, this path, this route -- but more importantly in today's story the truth is that we are all on a road.  We are on a road, a way, of faith.  As we go along in remembrance of Him, our eyes are opened to things we didn't understand before, just like the disciples' eyes here are opened to the Scriptures by Christ.  We're not expected to have it all in one go, in one place, but faith is a constant movement toward something, and more deeply into something.  Our relationship to God grows and deepens and extends throughout the whole of our lives, with more to learn on that road, another step forward, another avenue into perplexity beyond our expectations, and sometimes into things that completely destroy our sense of what is and what is expected so that our eyes may be opened to what is greater and better, and maybe a mystery beyond what we can understand.  Sometimes our eyes are opened to things that make no sense from the worldly perspective, but it is the Way of Christ.  Let us put ourselves in the places of these two disciples:  does it make better sense that somehow Jesus was not the political messiah of Israel, not a redeemer in the sense in which they expected Him to be?  Does it make sense that He was crucified and delivered up by the leaders, and betrayed by one of His own?  All these things we still fathom 2,000 years later.  But one other thing is also certain:  the experience of the life of the risen Christ is something that is palpable for each one of us, and the experience of love in relationship and in the kind of active remembrance that always opens our eyes to the here and now of what we need covers and deepens everything.  The Way is an ongoing experience.  It is an experience of love and presence, an active dialogue in which we participate, and grace that never stops giving as we partake and share.  We don't have all the answers.  But we are on a Way.  Today's story tells us about all of us.  It's the love and presence in this kind of remembrance that makes our lives whole, and given new meaning and illumination.  That is the way of life, and it is a daily journey.

In My Father's house are many mansions

 "Let not your heart be troubled; you believe in God, believe also in Me.  In My Father's house are many mansions; if it were not so, I would have told you.  I go to prepare a place for you.  And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.  And where I go you know, and the way you know."  Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?"  Jesus said to him, "I am the way, the truth, and the life.  No one comes to the Father except through Me.  If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him."

Philip said to Him, "Lord, show us the Father, and it is sufficient for us."  Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip?  He who has seen Me has seen the Father; so how can you say, 'Show us the Father'?  Do you not believe that I am in the Father, and the Father in Me?  The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.  Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.

"Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do because I go to My Father.  And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.  If you ask anything in My name, I will do it."

- John 14:1-14

On Friday, we read from the end of chapter 13 of John's Gospel:  Simon Peter said to Him, "Lord, where are You going?"  Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward."  Peter said to Him, "Lord, why can I not follow You now?  I will lay down my life for Your sake."  Jesus answered 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."

 "Let not your heart be troubled; you believe in God, believe also in Me.  In My Father's house are many mansions; if it were not so, I would have told you.  I go to prepare a place for you.  And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also."  My study bible tells us, "Many mansions is literally 'many dwelling places,' a word-picture of numerous living units surrounding a central courtyard -- an abundance of living accommodations.  Mansions also speak of the multiplicity of blessings which await those who enter the Kingdom of God."  Actually the word for "mansion" for which my study bible gives the meaning "dwelling place" is more evocative of something rather counter-intuitive to "mansion" in the English.  The word is mone' (μονή in the Greek), and as it may suggest to my readers, it implies single dwellings, made for each individual.  In that light, there are places for each of us (or each of the Apostles to whom He's speaking), with Him.

"And where I go you know, and the way you know."  Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?"  Jesus said to him, "I am the way, the truth, and the life.  No one comes to the Father except through Me."  A note here tells us, "The way, the truth, and the life is a Person, our Lord Jesus Christ.  He is so because of His perfect union with His Father.  The way we reach the Father is forever established through the Son.  Jesus is the truth because He is the unique revelation of the Father, who is the goal of our journey through life.  Christ is the life, the uncreated eternal life manifest in the flesh, so that we might have life.  Because of this, No one comes to the Father except through the Son.  While aspects of goodness and truth are found among all people by virtue of their being created in the image and likeness of God, salvation comes through Christ alone."  "Way" in the Greek is a word that also means "road."

"If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him."  Philip said to Him, "Lord, show us the Father, and it is sufficient for us."  Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip?  He who has seen Me has seen the Father; so how can you say, 'Show us the Father'?"  A note here reads (regarding He who has seen Me has seen the Father):  "Our relationship with Christ determines our relationship with the Father.  If we reject Christ, then we will not find the Father; but if we believe in Christ and follow Him, then we ourselves becomes 'sons of God,' living eternally in the love of the Father."  Jesus' words echo once again themes for which He is about to be persecuted and put to death.  He has testified many times already, including publicly before the leadership, as to His relationship with the Father -- each time He was asked about His identity, Jesus spoke of the Father.  In chapter 10, He said, "I and My Father are One."

"Do you not believe that I am in the Father, and the Father in Me?  The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works."  My study bible tells us:  "While human beings are made in God's image, the Incarnate Son is the exact image of the Father.  He did not say 'I am the Father,' for He is not.  Instead, He declared I am in the Father, and the Father in Me.  This means He and the Father are one in essence and undivided."

"Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.  Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do because I go to My Father."  Again, there is a helpful note:  "As shown in the Book of Acts, the disciple will later do even greater works in spreading the gospel throughout the world because Jesus will have completed the work of salvation and they will be endowed with the Spirit.  In Christ, and through the Holy Spirit, the Church makes God's salvation available to all in every age."

"And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.  If you ask anything in My name, I will do it."  My study bible tells us that "we pray in Jesus' name because when we are in union with Him, our will corresponds with His will.  Thus what we ask for is exactly what Christ wants to give.  Prayer is for the glory of God the Father, not for our own glory, so we also pray, 'Our Father.'"   To be in Christ's name is an important idea, a concept we need to understand clearly in the light of the tradition of royal houses or lineage such as emperors.  Anything in the "name" of a house or king is a part of that kingdom, it "bears the image" because it bears the name.  Thus there is also his presence.  Therefore in that sense, if we are "in His name" we are, as my study bible suggests, a part of His life, His goals, His commandments.  His "name" is of the Father, and inseparable from the Spirit.

In Romans, chapter 8, St. Paul tells us, "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God" (26, 27).  In some sense, this is the elaboration of what happens "in His name" -- we dwell in this place where Father, Son and Spirit are altogether, and all three may dwell in and be at work in us.  When Jesus tells us, "In My Father's house are many mansions," and we understand these to be individual dwelling places, it somehow suggests something much deeper than what we think of as housing.  It suggests chambers of the heart, of the heart of Christ, which may hold each one of us.  In this sense, the image suggests an indwelling place that is at once complex and yet simple:  Father, Son and Spirit are inseparable, and in the place of the heart we may dwell in each and they in us.  It is a depth given to the understanding of what it may mean to pray "in His name."  Yesterday, we celebrated Easter in the Western world (the Eastern churches for the most part will celebrate a few weeks from now).  In the light of the Resurrection, Jesus' words here take on an even greater significance than the time and place in which they were uttered first to the Apostles.  Christ Resurrected is the Christ whose love and heart expand throughout an entire universe of Creation, and penetrate deep within us, even into the eternal life into which He invites us and within which He makes us free to participate.  Let us also remember that even our faith -- our capacity to participate in this love and in this prayer in the Spirit -- is also a gift of grace of Christ Resurrected.  We are embraced and bidden to enter into this life, not "only" the life of the Incarnation.  Our "daily bread" is the bread of the Kingdom, of the Risen Christ, in whom we may live and participate, and who also bids us to partake of His body and blood, so that He lives inseparably, in His risen majesty, as a part of us.  When we think of the magnitude of His love into which we are invited, we must think of the Risen Christ, and the "many mansions" He speaks of in today's reading.  Our "yes" is simply our capacity to love in return.