I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.

Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." The Pharisees therefore said to Him, "You bear witness of yourself; Your witness is not true." Jesus answered and said to them, "Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going. You judge according to the flesh; I judge no one. And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me. It is also written in your law that the testimony of two men is true. I am One who bears witness of Myself, and the Father who sent Me bears witness of Me." Then they said to Him, "Where is Your Father?" Jesus answered, "You know neither Me nor My Father. If you had known Me, you would have known My Father also." These words Jesus spoke in the treasury, as He taught in the temple; and no one laid hands on Him, for His hour had not yet come.

- John 8:12-20

Jesus has been at the Festival of Tabernacles in Jerusalem. There is a great deal of controversy that surrounds Him, and the leadership are now after Him. In yesterday's reading, He returned to the temple to teach. A woman was brought to Him, caught in adultery, He was told. "Teacher, this woman was caught in adultery, in the very act. Now Moses, in the law, commanded us that such should be stoned. But what do You say?" But Jesus wrote something on the ground, and He said, "He who is without sin among you, let him throw a stone at her first." He continued to write again, and the men began to drop their stones, first the eldest, and then all the way to the last. Finally, He said, "Woman, where are those accusers of yours? Has no one condemned you?" She said, "No one, Lord." And Jesus said to her, "Neither do I condemn you; go and sin no more."

Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." As we have observed, John's Gospel will tie in the images that Jesus uses for Himself often with the events of the festivals at which He speaks in Jerusalem in the temple. His words are tied, also, to the events in Israel's spiritual history that are commemorated by the festivals. Here, my study bible notes: "During the Feast of Tabernacles, torches were lit in the temple court, and singing and dancing continued each night. In this context Jesus is the One who gives the light of life. In the New Testament God is light (1 John 1:5); the followers of Jesus are the light (Matt. 5:14); and believers shine as lights in the world (Phil. 2:15). In these and other references in John, God is the source of this uncreated, life-giving light." We shine with His reflected light; God is the source of life. Here, the I AM in the Greek is another "reflection" of the I AM in the Old Testament, the words given to Moses as the name of God. The Feast of Tabernacles commemorates the time when Israel was in the wilderness, and was led by the light given by God, in a fiery pillar. Jesus here clearly declares Himself, a source of that very light, the living light dwelling among them. His is the light of life.

The Pharisees therefore said to Him, "You bear witness of yourself; Your witness is not true." Jesus answered and said to them, "Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going. You judge according to the flesh; I judge no one. And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me." My study bible says, "In the face of resistance and disbelief Jesus continues to proclaim His relationship with the Father. The Pharisees either were unable to understand Jesus' words or were simply astonished that Jesus was claiming God as His own Father." We return to themes of relationship and authority. There has already been dispute about "where He is from" and "where He is going." John's Gospel emphasizes for us again the relationship between Father and Son, that Jesus is "sent" and will "return." Jesus has also previously spoken, in this encounter at the festival, of judging righteous judgment. Here He emphasizes again that judgment comes of the Father; His union with the Father is what makes His judgment true.

Then they said to Him, "Where is Your Father?" Jesus answered, "You know neither Me nor My Father. If you had known Me, you would have known My Father also." These words Jesus spoke in the treasury, as He taught in the temple; and no one laid hands on Him, for His hour had not yet come. Jesus speaks of the union of Father and Son, sharing the same nature. He is fully declaring His divine nature. My study bible says, "Because the Son and the Father share the same nature, one cannot be known apart from the other. St. John Chrysostom writes; 'Indeed, if He were not of the same nature as the Father, he would not have spoken as He did.'" His hour will be the time of glorification on the Cross.

There is so much in today's reading, it is hard to "pull apart" the different concepts Jesus and John's Gospel give to us. But let us focus on the point Jesus shares about His identity: "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." We think again of the pillar of fire leading the Israelites in the darkness on the journey out of Egypt and toward the Promised Land. What is this light? How does Christ give us this light? How does it shine in your life, and through your life into the world, as He has asked of His disciples? In Matthew's Gospel, during the Sermon on the Mount, after teaching the Beatitudes, Jesus says, "You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven." When we cherish His light we seek within ourselves, then we become reflections of that light into the world. Grace has been likened, in the Eastern Church, to the rays of the sun. That reflected light, as from a lamp, may flow into our world, and through us, through what we do, so that we may glorify the Father in heaven. We are not the sun, nor the source of that light. But He is the light of life that shines for us in the darkness, and shows us the way through the darkness. John's Gospel begins with these very words, and here Jesus affirms them: In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it. Today let us take these words to our heart, seek His light there, and follow where it leads us. Let us remember always to seek this light, and follow where it leads. It may not be easy, but it is the way to shine before men, so that we too may glorify Our Father and share in His work of faith. Let us remember that He has gone before us, shone Himself to the world, and done the hard work of sacrifice so that we may follow.

Woman, where are those accusers of yours? Has no one condemned you?

And everyone went to his own house. But Jesus went to the Mount of Olives. Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them. Then the scribes and Pharisees brought to Him a woman caught in adultery. And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act. Now Moses, in the law, commanded us that such should be stoned. But what do You say?" This they said, testing Him, that they might have something of which to accuse Him. But Jesus stooped down and wrote on the ground with His finger, as though He did not hear. So when they continued asking Him, He raised Himself up and said to them, "He who is without sin among you, let him throw a stone at her first." And again He stooped down and wrote on the ground. Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last. And Jesus was left alone, and the woman standing in the midst. When Jesus had raised Himself up and saw and saw no one but the woman, He said to her, "Woman, where are those accusers of yours? Has no one condemned you?" She said, "No one, Lord." And Jesus said to her, "Neither do I condemn you; go and sin no more."

- John 7:53-8:11

So many of the events of John's Gospel take place at the important religious festivals of Israel, and today's is no exception. We are in the middle of readings in which events take place at the Feast of Tabernacles. In yesterday's reading, Jesus was speaking at the last day of the Feast. The events of the festival include a procession from the pool of Siloam, commemorating the water struck from the rock by Moses. Jesus said, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water." When many heard this, they all debated: "Truly this is the Prophet." Others said, "This is the Christ." But some said, "Will the Christ come out of Galilee?" The Pharisees were enraged, and sent officers to arrest Jesus, but the officers failed to do so once they began to listen to Him. They said, "No man ever spoke like this Man!" The Pharisees and chief priests debate, saying that no prophet has ever come from Galilee. Nicodemus, also a Pharisee, whom we read earlier in John's Gospel had been taught by Jesus about baptism by water and spirit, defended Jesus by asking, "Does our law judge a man before it hears him and knows what he is doing?" They answered him sarcastically and said to him, "Are you also from Galilee? Mistakenly, they added, "Search and look, for no prophet has arisen out of Galilee."

And everyone went to his own house. But Jesus went to the Mount of Olives. Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them. Then the scribes and Pharisees brought to Him a woman caught in adultery. We remember that by now the leadership wishes to find a way to trap Jesus. Here, this woman is most likely brought to Him entrapped herself in order to be used to test Jesus. Where is the man involved with her?

And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act. Now Moses, in the law, commanded us that such should be stoned. But what do You say?" This they said, testing Him, that they might have something of which to accuse Him. The passage of the law reads as follows: "The man who commits adultery with another man's wife, he who commits adultery with his neighbor's wife, the adulterer and the adulteress, shall surely be put to death" (Lev. 20:10). My study bible says that this law was not observed to the letter in the days of Jesus. Rather, this application is being forced in order to test or trap Jesus. If He refuses to condemn the woman, then they can accuse Him of being a lawbreaker. If He approves, then, in the words of my study bible, "He will be inconsistent in His mercy to sinners." We also recall the importance of His women followers and their support (Luke's Gospel truly shares so many important stories that tell us so). Condemnation of this woman, which would be widely seen as a harsh act, may also undermine His ministry in this respect.

But Jesus stooped down and wrote on the ground with His finger, as though He did not hear. My study bible says, interestingly to me, that this is the only New Testament reference that Christ wrote anything. It notes, "Speculation abounds as to what He wrote, one theory being that He wrote the names of those accusers who were themselves guilty of adultery." Perhaps those names include the ones who set this up to entrap the woman and Jesus in the first place. If we read the law, it clearly tells us that "the adulterer and the adulteress" should be put to death.

So when they continued asking Him, He raised Himself up and said to them, "He who is without sin among you, let him throw a stone at her first." And again He stooped down and wrote on the ground. Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last. Some manuscripts leave out "being convicted by their conscience." We have a little spiritual gem here, in the teaching that the men left, beginning from the eldest and then even to the last. The word for "eldest" or "oldest" here can also be read as representing a wise elder, perhaps a member of the Sanhedrin or Council. This Greek word is the one from which the Christian term "presbyter" comes to us. In any case, it tells us that the ones with the most experience are the first to leave; perhaps we should also consider spiritual experience a part of this understanding.

And Jesus was left alone, and the woman standing in the midst. When Jesus had raised Himself up and saw and saw no one but the woman, He said to her, "Woman, where are those accusers of yours? Has no one condemned you?" She said, "No one, Lord." And Jesus said to her, "Neither do I condemn you; go and sin no more." My study bible says, "God forgives and does not condemn the repentant sinner. But true repentance includes striving to sin no more." It also notes that this story "forcefully demonstrates the grace and power of Christ to redeem and reclaim all sinners, in contrast to the judgmental attitude of the scribes and Pharisees."

Sometimes we may look at a story like this and just think of the triumphal Jesus. They are unable to trap Him. What He knows is something far beyond the rest of them. Or perhaps He's just clever enough to understand that His accusers will be convicted by their conscience. However, I think the story is a little more nuanced than that. It's not often that those whose intent is to trap others have a lot of self-knowledge or reflection. Hence, the importance of Jesus' mysterious writing, the only incident in the entire New Testament that tells us He wrote anything. Note that it was written on the ground, so would leave no trace. It's like a secret, perhaps a secret message for the right people to see it, the way that God works in our hearts, a message of faith can come to us, if only to tell us to drop that stone in our hands before we really do something to condemn ourselves. So, Jesus' mercy works actually to save these men from doing something worse than what is already happening. There is also the theme of repentance in terms of the woman. She's not merely an innocent, even if she is used in an abhorrent way and may truly have been set up to be caught and taken before Jesus to entrap Him. It's important that He tells her, "Go and sin no more" for more than one reason. What we come to understand about the story is that in all our imperfection, there is mercy. We have a responsibility to strive to live good lives as best we can and know how. If she were a total innocent, it would merely serve to condemn the accusers even more harshly than they are already condemned "by their conscience." But she is a "sinner" too, according to the law, and so there is mercy all around. There is a kind of leaven of grace that sifts the whole, and permeates the whole story on all sides. Most of all, we get a kind of holistic sense of how God works with us and within us, through all of us, and especially through faith. She is redeemed, reclaimed. Her accusation and entrapment, an evil act, by being brought before Christ, work to reclaim her for Christ; she is one of the saved, one of His. His question, "Where are your accusers? Has no one condemned you?" is one I pray that each of us has heard at one time or another, as we stand in our hearts before Him. This is the power of prayer, reconciliation, repentance. We come before Him so that He claims us too, in His mercy and love. We needn't be perfect to do so. This story is not starkly "black and white," and neither, quite often, is life. This is why spiritual experience is important, and not mere theory or abstract. Rules alone are not enough, as Christ so often will teach! We live in a world complicated by the evil and pain in many forms that may be a part of our lives. We go before Him so He may show us the Way through. We also have those more experienced that may help us toward His word for us today.

If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.

On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water." But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.

Therefore many from the crowd, when they heard this saying, said, "Truly this is the Prophet." Others said, "This is the Christ." But some said, "Will the Christ come out of Galilee? Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?" So there was a division among the people because of Him. Now some of them wanted to take Him, but no one laid hands on Him.

Then the officers came to the chief priests and Pharisees, who said to them, "Why have you not brought Him?" The officers answered, "No man ever spoke like this Man!" Then the Pharisees answered them, "Are you also deceived? Have any of the rulers or the Pharisees believed in Him? But this crowd that does not know the law is accursed." Nicodemus (he who came to Jesus by night, being one of them) said to them, "Does our law judge a man before it hears him and knows what he is doing?" They answered and said to him, "Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee."

- John 7:37-52

On Saturday, we read that Jesus went up to the Feast at Jerusalem. This is the autumn Feast of Tabernacles. His brothers had challenged Him to go openly, but He went up from Galilee, privately in some sense, without public spectacle. The Gospel tells us there was a great deal of controversy about Him in the people's minds, but all were afraid of the leadership. In the middle of the Feast, He began to teach in the temple. People wondered how He came to be so understanding and knowledgeable, having never studied formally. Jesus said, "My doctrine is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority." He asked why they (the leadership) sought to kill Him, and they answered that He had a demon. He said, "I did one work, and you all marvel. Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. If man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath? Do not judge according to appearance, but judge with righteous judgment." The people wondered at His words and authority, could He be the Christ? He said, "You both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. But I know Him, for I am from Him, and He sent Me." Finally, the Pharisees and chief priests sent officers to seize Him, given the responses of the crowds. Jesus taught, "I shall be with you a little while longer, and then I go to Him who sent Me. You will seek Me and not find Me, and where I am you cannot come." All wondered what He was talking about.

On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water." But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. The Feast of Tabernacles consists of several commemorations. This "last, great" day of the Feast, says my study bible, is probably the seventh or eighth day. "Ceremonies include a procession from the pool of Siloam, carrying water and pouring it as a libation at the temple. This commemorates the water flowing from the rock which Moses struck in the wilderness." Many times, John's Gospel will draw on the traditions and images from the Festivals of Israel, during which Jesus is at the temple. Jesus' words about "rivers of living water" reflects the image of the water poured as a libation in the temple, and gives us another image from the Old Testament. Previously we were given the image of the feeding of five thousand on the mountaintop, and it was compared by the people to Moses feeding the people with manna. Here, Jesus promises another spiritual gift (as He did with the Bread of Life), bringing God's presence and promise more fully into the world through faith. The rivers of living water is the gift of the Holy Spirit. My study bible notes that "living water" for anyone who thirsts, "is the gift of the Spirit and the new life which springs forth by the power of the Spirit. Christ gives the Holy Spirit, and the believer's heart consequently flows with new life. Christ does not force us, but is always available if we desire Him."

Therefore many from the crowd, when they heard this saying, said, "Truly this is the Prophet." Others said, "This is the Christ." But some said, "Will the Christ come out of Galilee? Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?" So there was a division among the people because of Him. Now some of them wanted to take Him, but no one laid hands on Him. Again, the Gospel draws out for us the conflicts and controversies that now surround Jesus. Many were awaiting a deliverer who would be a prophet like Moses, leading Israel out of bondage (see Deut. 18:15-19), and this is what is meant by the Prophet. Some in the crowd, we hear, think He must be the Christ, the Messiah. But the controversy deepens over Scriptural knowledge; they don't know He was born in Bethlehem and is of the house of David. They know He is from Nazareth in Galilee. The real question becomes what Jesus has emphasized all along: His true "lineage" is spiritual; His Father seeks those who will worship in spirit and truth. While the people debate, the "living water" is what is truly needful, the gift that will come through faith.

Then the officers came to the chief priests and Pharisees, who said to them, "Why have you not brought Him?" The officers answered, "No man ever spoke like this Man!" Then the Pharisees answered them, "Are you also deceived? Have any of the rulers or the Pharisees believed in Him? But this crowd that does not know the law is accursed." Again, we see the emphasis. All are debating over the law. But where is the place for faith and understanding? John's Gospel will always draw us more deeply into the spiritual from the commonplace, the things people know and understand in a more worldly sense. It is working this way in today's passage. The controversy swirls, while Jesus teaches what is understood through faith, through the love of God, the one who sent Him. Siloam, the pool that evokes the image of "living water," means "sent." Here the question He's been addressing all along becomes the focus of dispute: Where is He truly from?

Nicodemus (he who came to Jesus by night, being one of them) said to them, "Does our law judge a man before it hears him and knows what he is doing?" They answered and said to him, "Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee." Nicodemus, a Pharisee himself, whom Jesus taught about being born again by water and the Spirit, courageously asks an important question, speaking of both the true understanding of the law and righteousness. But the Pharisees focus on only one thing in particular, seeking only to disprove that Jesus can be either a prophet or the Christ.

Today's reading tells us many things about spiritual blindness, and its relation to what is called "hardness of heart." The Pharisees speak of the law and Scriptures, but they expose themselves. Here they ignore the law as explicitly written when it comes to proper testimony, evidence and witnessing (as Nicodemus tries to point out in a legal defense of Jesus). My study bible also says that this statement that "no prophet has arisen out of Galilee" exposes their ignorance of the Scriptures: the prophet Jonah came from Gath Hepher, a town in Galilee only three miles from Nazareth (2 Kings 14:25). But the "bigger picture" is still missing from this controversy. Not only are they false in the things they know, but there's a deeper lining, a deeper perspective of the spiritual that only Jesus has been preaching and focusing on all along. There are those who feel what the leadership cannot: the officers who are sent to seize Him are moved by the power of His words even though they haven't the spiritual education of the leadership. There are those in the crowd who wonder themselves if He could be the Christ, and even if the leadership really knows this. Jesus has testified that He comes from the Father, He is "sent" from heaven. Those who love the Father, He says, will also "hear" the Father in Him, will know Him and that His words are righteous. (In yesterday's reading, He taught them,"Do not judge according to appearance" -- such as argument over which town they think He's from -- "but judge with righteous judgment"). The "living water" is the gift of the Spirit, which will come when He is glorified as He returns to the place, the Person, from which He truly has been "sent." The work of faith is really the love of God, and this is our focus in John's Gospel. It is the focus of Jesus' words. This love, this faith, will return us to the source of righteousness, of understanding, of love. It will give us the gift we need to truly see and truly hear. Life itself -- as in the eternal life He promises -- begins there for all of us, in some sense. The rivers of living water come to us in that place. Surely, this Gospel is teaching us, without that love, we can't even really get started. Jesus will say this over and over again; He will teach, "Seek first the kingdom of God." St. Paul will tell us that without love, we have nothing. It is not that all of Scripture, the law, prophecy, worship, Tradition and all else of spiritual value is to be devalued. Far from it! But we need one thing first, that comes ahead of everything, and gives life to all the gifts we have. In prayer, we have that opportunity to find it, and the rivers of living water within us. Where is the Spirit for you? Where is God's love? Let us remember the Bread of Life for those who hunger, and the living water for those who thirst. Where do you find these things for your life?

Do not judge according to appearance, but judge with righteous judgment

Now about the middle of the feast Jesus went up into the temple and taught. And the Jews marveled, saying, "How does this Man know letters, having never studied?" Jesus answered them and said, "My doctrine is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him. Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?" The people answered and said, "You have a demon. Who is seeking to kill You?" Jesus answered and said to them, "I did one work, and you all marvel. Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. If man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath? Do not judge according to appearance, but judge with righteous judgment."

Now some of them from Jerusalem said, "Is this not He whom they seek to kill? But look! He speaks boldly, and they say nothing to Him. Do the rulers know indeed that this is truly the Christ? However, we know where this Man is from; but when the Christ comes, no one knows where He is from." Then Jesus cried out, as He taught in the temple, saying, "You both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. But I know Him, for I am from Him, and He sent Me." Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come. And many of the people believed in Him, and said, "When the Christ comes, will He do more signs than these which this Man has done?"

The Pharisees heard the crowd murmuring these things concerning Him, and the Pharisees and the chief priests sent officers to take Him. Then Jesus said to them, "I shall be with you a little while longer, and then I go to Him who sent Me. You will seek Me and not find Me, and where I am you cannot come." Then the Jews said among themselves, "Where does He intend to go that we shall not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks? What is this thing that He said, 'You will seek Me and not find Me, and where I am you cannot come'?"

- John 7:14-36

In yesterday's reading, John's Gospel spoke of the controversy that now follows Jesus. Many of His disciples had fallen away, and we know that He will also be betrayed by one of the Twelve. Yet, we also have Peter's confession of faith, in speaking for the apostles, that He is the Christ. Yesterday, we read about the taunting of Jesus' brethren. It is the time of the Feast of Tabernacles, an autumn festival. They tell Him that He should to to Judea and show Himself to the world. Jesus told them, "My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil. You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come." While His brothers went to the festival in Jerusalem, He remained in Galilee. But then He also went, in secret, without fanfare. At the feast, the leadership was looking for Him. The common people disputed about Him. Some said, "He is good"; others said, "No, on the contrary, He deceives the people." However, no one spoke openly of Him for fear of the temple leadership.

Now about the middle of the feast Jesus went up into the temple and taught. And the Jews marveled, saying, "How does this Man know letters, having never studied?" The leadership, of course, is schooled in the law. Having studied with great and famous rabbis, they take their own authority through such study and debate. Where do Christ's teachings and authority and knowledge come from? How is it He knows and understands the Scriptures as He does?

Jesus answered them and said, "My doctrine is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him." Jesus speaks of His own humility before the Father, His full desire to do the will of God. We recall His words during His teaching on the Bread of Life, citing prophesy: "And they shall all be taught by God." He added, "Therefore everyone who has heard and learned from the Father comes to Me." Here He repeats the same theme. It is the glory of God in Him; He is sent, and those who know and love the Father will understand Him and whence His doctrine comes. He is asking them to listen and understand: Does Jesus seek His own glory, or the glory of the One who sent Him? This is how to perceive righteousness. If we can paraphrase, Jesus is speaking of His love for the Father - it is this love and relationship that should speak of righteousness.

"Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?" The people answered and said, "You have a demon. Who is seeking to kill You?" Jesus answered and said to them, "I did one work, and you all marvel. Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. If man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath? Do not judge according to appearance, but judge with righteous judgment." Jesus refers to the leadership, the ones who seek to persecute Him for healing the paralytic at the Feast of Weeks, the Jewish feast of Pentecost. They will fail to follow the law properly in their persecution of Him, but there is more that He is saying. What is the purpose of the Law? Who is God that has given the Law? Listen to the love of God in Him and observe the love with which He heals. My study bible says, "Jesus implies that healing the paralytic on the Sabbath is a greater obedience to the will of God than circumcising on the Sabbath." John, the author of this Gospel, is the same apostle who will teach in his Epistle that God is love.

Now some of them from Jerusalem said, "Is this not He whom they seek to kill? But look! He speaks boldly, and they say nothing to Him. Do the rulers know indeed that this is truly the Christ? However, we know where this Man is from; but when the Christ comes, no one knows where He is from." Then Jesus cried out, as He taught in the temple, saying, "You both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. But I know Him, for I am from Him, and He sent Me." Jesus speaks directly to the leadership, saying precisely what He wants to say, and others marvel at the power of His words. It is so amazing to them that they wonder if the leadership knows this is truly the Christ. We hear the controversies of the people, and we remember the things He's been told while He taught in the synagogue at Capernaum. But Jesus once again interprets what they say, and gives them back His reminder of His teachings: If they knew His Father, they would understand Him and know Him and that He is sent from the Father. My study bible notes, "This is an ignorant claim filled with irony: they know Jesus' human origin, but not His divine origin."

Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come. And many of the people believed in Him, and said, "When the Christ comes, will He do more signs than these which this Man has done?" His hour will be the time of His Passion and Crucifixion. In yesterday's reading, He told His brethren, "My time has not yet come." My study bible notes, interestingly, that Christ, in another attribute of the divine in Him, is also Lord of time. Whatever political machinations the leadership use against Him, "His hour" will come voluntarily -- at the time the Father wills. Once again, we see the controversy among the people (in contrast to the religious leadership); they are divided in all their opinions of Him.

The Pharisees heard the crowd murmuring these things concerning Him, and the Pharisees and the chief priests sent officers to take Him. Then Jesus said to them, "I shall be with you a little while longer, and then I go to Him who sent Me. You will seek Me and not find Me, and where I am you cannot come." Then the Jews said among themselves, "Where does He intend to go that we shall not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks? What is this thing that He said, 'You will seek Me and not find Me, and where I am you cannot come'?" Although they send officers to take Him, as He has said, His hour has not yet come. But He continues to speak to them, and in this time He alludes to what they cannot understand: His death, Resurrection and Ascension. Again, John's Gospel invites us in by giving us teachings of Jesus that people understand with common reference -- but which will open up to us as the Gospel progresses. To teach among the Greeks means to go among the Jewish diaspora throughout the Greek-speaking Mediterranean world (Greek being a common language at the time, in the similar sense that English is now a commonly-learned language across borders). Indeed, the Gospels themselves are written in Greek, as is the full New Testament. Even the Old Testament, through the Septuagint, was commonly studied in the Greek. At this time, there were also Greek-speaking peoples who became Jews through conversion, and the Gospels teach us of those who came to the Festivals and heard Jesus. My study bible says, "Their question bears a tinge of irony. By the time this Gospel was written, the Christian faith had spread throughout much of the Gentile world." We understand Jesus' words, and again they reflect back upon the teachings of the relationship between Father and Son; Jesus will return to the Father, and there they will not find Him, just as they cannot understand that He is sent from the Father.

Over and over again, we are taught about the relationship of Father and Son. But Jesus' words teach us more than this, the theology of the Church. Jesus teaches us about love. He is loyal to the Father in all things. In all things He does the will of the Father, which is love. But there is still more: those who love the Father should also recognize this in Him, and that is where they fail. Where is their great love for Moses, for the Scriptures, for the Law, if they cannot understand the aim behind the law, the love of God? Where is that love in them, if they cannot understand the love that is in Him and the works He does? This is a story about relationship, and more, it is a teaching for us about love, love as the nature and character of God, and love as the basis of faith. In this sense, faith can teach us all about love, and an enduring and growing and deepening faith within ourselves can also teach us about love. We live in a world that is far less than perfect. Christ said to His brethren, in yesterday's reading, we repeat once more: "My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil." The light that came into the world brought us love, testifies of love, teaches of love, works in love. Our faith in spirit and truth gives us one great gift, the gift of love. We may not understand love perfectly from the world, but our faith can teach us how to grow in this understanding; love gives us discipline and grace, and faith teaches us who we are in God's love. How does God teach you today? Let us learn of righteous judgment.

My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil.

After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him. Now the Jews' Feast of Tabernacles was at hand. His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing. For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world." For even His brothers did not believe in Him. Then Jesus said to them, "My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil. You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come." When He had said these things to them, He remained in Galilee. But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret. Then the Jews sought Him at the feast, and said, "Where is He?" And there was much complaining among the people concerning Him. Some said, "He is good"; others said, "No, on the contrary, He deceives the people." However, no one spoke openly of Him for fear of the Jews.

- John 7:1-13

Over the course of the past week, since the Friday past, we have been reading Jesus' discourse on the Bread of Life. It began with the feeding of five thousand men on the mountaintop. The crowds wished to make Him king, but He eluded them and went up the mountaintop again alone as it grew dark, while His disciples rowed across the Sea of Galilee. At night, the wind was fierce and the sea rough to the point at which they feared they were drowning. Jesus was there walking on the water toward them, and they became even more frightened! Jesus said, "It is I; do not be afraid." Arriving at Capernaum, the crowds who'd followed the disciples in boats wondered how He arrived. He said to them that they sought to make Him king not because they saw a sign, but only because they were filled. He told them to labor not for the food which perishes, but for the bread which leads to eternal life. The work of God is faith, He told them. They asked what sign He would show that they may believe in Him, and spoke of Moses giving the people manna; Jesus replied, "My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world." They said, "Give us this bread always." He told them, "I am the bread of life." This led to controversy as He is in His home country -- how can He say He came down from heaven? He told them, "No one can come to Me unless the Father who sent me draws him; and I will raise him up at the last day. It is written in the prophets, 'And they shall all be taught by God.' Therefore everyone who has heard and learned from the Father comes to Me." He said, "I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world." As they quarreled the more in the synagogue at Capernaum, they asked, "How can this man give us His flesh to eat?" He told them, "For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him." Finally, in yesterday's reading, John's Gospel tells us that many disciples left Him over these sayings. Jesus told them, "It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. But there are some of you who do not believe." He said, "Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father." Then Jesus said to the twelve, "Do you also want to go away?" But Simon Peter answered Him, "Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the Living God." So the Twelve remained. But Jesus said to them, ""Did I not choose you, the twelve, and one of you is a devil?" He was speaking of Judas who would betray Him.

After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him. John's Gospel moves us through Jesus' ministry, and all the things that progress as He goes forward. Many disciples have fallen away because of His Eucharistic teachings about His flesh and blood, in His discourse on the Bread of Life. He has also called Himself Son, and God His Father, saying that He came down from heaven. "The Jews" we remind once again, mean the religious leadership, not the Jewish people.

Now the Jews' Feast of Tabernacles was at hand. The Feast of Tabernacles or Succoth in Hebrew is a festival which commemorates the wanderings of ancient Israel in the wilderness. My study bible notes it is an eight-day festival in the autumn, one of the three most important festivals for the ancient Jews, along with Passover and Pentecost. Wandering in the wilderness of Sinai, it was a time when the people lived in tents (or "tabernacles"). In the Prologue at the beginning of John's Gospel, John tells us in verse 14: "And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth." The Greek verb translated "dwelt" here is actually from the word for tent or tabernacle: He "tented" or "tabernacled" among us -- just as the Holy of Holies, God's presence, was among the ancient Israelites. In John's Gospel, each Festival becomes tied to Jesus' ministry.

His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing. For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world." For even His brothers did not believe in Him. Jesus "brothers" here has been understood by the Church Fathers as members of His extended family. Even today in the Middle and Near East, "brothers" is also used to mean "cousins." My study bible notes that "the Eastern Fathers understood 'brothers' as stepbrothers, sons of Joseph by a previous wife; while the Western Fathers understood them to be first or second cousins." However we may understand this reference to brothers, one thing is quite clear: that as many of Jesus' disciples have fallen away because of His "hard saying" about eating His flesh and drinking His blood (in His teaching on the Bread of Life), so also He has family that does not believe. They challenge Him to "show Himself" to the world, even as the leadership in Jerusalem seek His destruction.

Then Jesus said to them, "My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil. You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come." When He had said these things to them, He remained in Galilee. Jesus' words are related to the falling away of disciples, and the hostility of the leadership. His word is like a sword -- a sword of truth. He testifies that "worldly" works are evil. He has spoken to the leadership in previous readings about those who seek the "honor" or "praise" of men, that comes from one another, above the honor that comes from God. We remember that Jesus has just finished teaching that the "work" of God is faith, belief in the word of Him whom God has sent.

But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret. Then the Jews sought Him at the feast, and said, "Where is He?" And there was much complaining among the people concerning Him. Some said, "He is good"; others said, "No, on the contrary, He deceives the people." However, no one spoke openly of Him for fear of the Jews. "Not openly" here means that Jesus did not go publicly to the feast. As we can see, the Gospel teaches us that Jesus is by now in the center of controversy. The leadership seeks Him in order to persecute Him, and among the people there is tremendous disagreement about Him. But all are also afraid to speak openly because of the religious leadership.

I think quite often we are under the mistaken understanding that Jesus' ministry is always one of great ease, companionship, acceptance. Perhaps we expect that as Christians who seek to lead lives of love we will always find understanding and harmony. But this once again seems to be an invention of "the world" or popular imagination. The reality here is quite different. Jesus' words have acted to separate those with faith, who can follow them, and those for whom they are too difficult, too hard. His teachings have offended the leadership, who feel they are guardians of the Law, and He has infringed not only on their territory, but made Himself an equal to and Son of God. In yesterday's reading, Jesus indicated that He knows one even among the Twelve He chose will betray Him. In today's reading, we are told that even His brethren taunt Him and don't believe in Him. It all comes down to how we hear His word. In yesterday's reading, Jesus said, "It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life." Peter's confession of faith, made on behalf of all the apostles, asked, "Lord, to whom shall we go? You have the words of eternal life." Let us consider Jesus' word, and how it may come to us. Jesus Himself has taught, "It is written in the prophets, 'And they shall all be taught by God.' Therefore everyone who has heard and learned from the Father comes to Me." Father, Son, and Spirit -- let us consider relationship, and how we abide in Him and He in us. The living truth is not meant as something uttered 2,000 years ago, but rather that which lives in us, is present in us and to us, and Peter's words live for us now, too. How do you find that word? Through what does it shine for you and teach you today? How is it present for you now? It may force choices as you go forward in that faith, and believe more deeply and powerfully, in relationship that grows more deeply and abides in you. You may find those who seek praise or honor from one another cannot understand the faith that is in you.

Lord, to whom shall we go? You have the words of eternal life

Therefore many of His disciples, when they heard this, said, "This is a hard saying; who can understand it?" When Jesus knew in Himself that His disciples complained about this, He said to them, "Does this offend you?" What then if you should see the Son of Man ascend where He was before? It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. But there are some of you who do not believe." For Jesus knew from the beginning who they were who did not believe, and who would betray Him. And He said, "Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father." From that time many of His disciples went back and walked with Him no more. Then Jesus said to the twelve, "Do you also want to go away?" But Simon Peter answered Him, "Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the Living God." Jesus answered them, "Did I not choose you, the twelve, and one of you is a devil?" He spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve.

- John 6:60-71

In recent readings, we began with the sign of the feeding of five thousand men on the mountaintop. After this, the crowd wishes to make Him king, so He eluded them and went back up on the mountaintop. His disciples set sail across the Sea of Galilee for Capernaum. In the night, the wind blew fiercely and the sea was so rough the disciples feared they would drown. He came to them walking on the water, saying, "It is I; do not be afraid." Later at Capernaum, the crowds wondered how He arrived there. He told them they wished to make Him king not because they saw a sign, but because they were filled. He told them, "Do not labor for the food which perishes, but for the food which endures to everlasting life." This work of God is faith; He told them: "This is the work of God, that you believe in Him whom He sent." They asked for a sign, and spoke of the manna given by Moses to their ancestors. Jesus said, "My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world." He said, "I am the bread of life." He was criticized by those who knew His father and mother. He told them, "It is written in the prophets, 'And they shall all be taught by God.' Therefore everyone who has heard and learned from the Father comes to Me . . . he who believes in Me has everlasting life. I am the bread of life." He told them, "If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world." In yesterday's reading, we read that many argued over these sayings. Jesus taught, "For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven -- not as your fathers ate the manna, and are dead. He who eats this bread will live forever."

Therefore many of His disciples, when they heard this, said, "This is a hard saying; who can understand it?" When Jesus knew in Himself that His disciples complained about this, He said to them, "Does this offend you?" What then if you should see the Son of Man ascend where He was before? It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. But there are some of you who do not believe." John's Gospel teaches us, importantly, that this saying was so hard that many of His disciples could not accept it. Jesus refers them to His Ascension -- and we get a mention of the Spirit, completing reference to the Trinity in these teachings. What is essential is this perspective that He teaches. Where does life come from? What gives us "life in abundance" and "life everlasting?" As we have pointed out from an earlier note in these passages, it is necessary that we perceive His words here not from a worldly perspective, but a spiritual one. His words point us to mystical presence, mystical reality. His own words, He says, are spirit and life. It is this "ingredient" -- added to our worldly life of the flesh -- that enlivens, that gives us this life in its true abundance.

For Jesus knew from the beginning who they were who did not believe, and who would betray Him. And He said, "Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father." From that time many of His disciples went back and walked with Him no more. Again, the Gospel tells us that Jesus is the knower-of-hearts. He knows who will fall away from Him, who will betray Him. Repeatedly, in these passages especially, He has referred to the Father as the One who brings all to Him, whoever is His and should not be lost. The inference is that these who fall away are not a part of this mystical relationship.

Then Jesus said to the twelve, "Do you also want to go away?" But Simon Peter answered Him, "Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the Living God." Here is Peter's confession of faith as it is reported to us in this Gospel. Peter speaks for all of the Apostles in his response to Jesus: "To whom shall we go? You have the words of eternal life." In these words, Peter tells us that he has truly heard; the spirit in him responds to the spirit and truth of the words, the life in them. My study bible says, "This confession of faith is a pivotal moment in the life of Peter and the disciples on behalf of whom he spoke."

Jesus answered them, "Did I not choose you, the twelve, and one of you is a devil?" He spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve. It's a powerful moment, in this Gospel, to realize just how pivotal this moment is, as my study bible indicates. There are those disciples, "many" of them, we are told, who fall away upon this "hard" saying of the eating of flesh and blood. Yet, Peter's confession, made on behalf of the Twelve, crystalizes the loyalty of the Apostles. And, at the same time, this note: one of them "is a devil." Christ's truth is working as a sword; those who cannot accept fall away, while those who can and do accept go further and deeper into this "work" of faith. And there is one, He knows, who will also betray -- who cannot go the full distance that will be asked of His closest followers.

Let us focus on Jesus' "knowing" of these people in the Gospel story. We can ask ourselves, "how" does He know? But this will not profit us much. It's a mystery, and belongs to that realm of mystery of the reality of spirit. The mystery of the Divine Beings, the Trinity, is really not ours to know; as Jesus says earlier in this chapter, "Not that anyone has seen the Father, except He who is from God; He has seen the Father." This is part of the heavenly reality He also spoke of to Nicodemus. But yet, Jesus has told us many times in these recent passages, as well as in today's, no one comes to Him except it is given from the Father. Therefore, while we cannot understand the heavenly reality, we do have Father, Son and Spirit which are a part of us, which are at work in us, in whom we abide, and who abide in us. Jesus' "knowing" of His disciples and His apostles comes from this mystery, and we must never forget this depth of connection. The entire discourse on the "bread of life" -- the Eucharistic significance of Jesus' "hard saying" here -- leads us toward a deeper and deeper recognition of the fullness of this relationship, of this mutual "abiding." Even as we are in this world, we, too, have a spiritual reality that dwells in and lives in us, as it is also present to us in His word. The Spirit gives life, He tells us in today's passage. It gives life to us, life in abundance, in so many ways. It gives us the power to perceive the life in these words, to hear and to understand, to live them in our lives, and to continually unfold that life, meaning and truth to us. Let us remember that this work of faith and grace may also separate us from some things and even people in our lives. But we may all come to abide in Him, in the fullness of the Holy Trinity, even among a great cloud of witnesses. In His "knowing" He also may link us all together, and bring us life in so many ways. He will certainly bring us choices.

For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him.

The Jews therefore quarreled among themselves, saying, "How can this Man give us His flesh to eat?" Then Jesus said to them, "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven -- not as your fathers ate the manna, and are dead. He who eats this bread will live forever." These things He said in the synagogue as He taught in Capernaum.

- John 6:52-59

Over the course of the past several readings, Jesus has been giving His discourse on "the Bread of Life." This part of the Gospel of John began with the sign of the feeding of five thousand men on the mountain top. The crowd wanted to make Him king, but He eluded them and went alone to the mountaintop as it grew dark. His disciples got into a boat to cross the Sea to Capernaum. They were followed by the crowd in many small boats. As they rowed, the wind blew fiercely and the sea was so rough they feared they would drown. Jesus appeared to them, walking on the water, saying, "It is I; do not be afraid." When the crowd saw Jesus in Capernaum, they wondered how He got there. He told them they sought to make Him king not because they saw a sign, but because they were filled. He taught them labor not for the food which perishes but for the bread that leads to eternal life. Jesus said, "This is the work of God, that you believe in Him whom He sent." He also taught them, "The bread of God is He who comes down from heaven and gives life to the world" and "I am the bread of life." In yesterday's reading, He continued this teaching; He said, "It is written in the prophets, 'And they shall all be taught by God.' Therefore everyone who has heard and learned from the Father comes to Me." Those who are gathered to Him will live in Him. "I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world."

The Jews therefore quarreled among themselves, saying, "How can this Man give us His flesh to eat?" John's Gospel will continually teach this way: people ask the obvious questions based on the surface or "worldly" meaning of the words Jesus uses to teach. Jesus then teaches, going beyond a worldly understanding. "The Jews" usually refer to the religious leadership in John's Gospel. Everyone in this story, including all of His disciples, are also Jews. Jesus is teaching in the synagogue at Capernaum.

Then Jesus said to them, "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day." Jesus moves from teaching about the "work" of faith (see the past several readings, especially this one) to the depth of relationship in faith, to communion. It is this communion, in which He abides in us and we in Him, in which we are "raised up" and have eternal life. These words give us the Eucharistic significance of true communion, and imply the power in His sacrifice, made "for the life of the world."

"For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him." The power of the Eucharist is present in the words and teachings of Christ. My study bible cites St. John Chrysostom who taught that we must not understand these words (and the sacrament) carnally; that is, according to the laws of physical nature, but spiritually. It quotes St. Hilary of Poitiers: "What we say concerning the reality of Christ's nature within us would be foolish and impious were we not taught by His very words." My study bible adds, "This reality, however, is a profound mystery of faith and grace." However we may read these words, the implication of the most profound relationship is unmistakable: Christ becomes a part of us, and we become a part of Him.

"As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me." Our relationship to Him is to be as that of His to the Father, from whom all life proceeds and begins and is, and who so loved the world that He gave His only begotten Son.

"This is the bread which came down from heaven -- not as your fathers ate the manna, and are dead. He who eats this bread will live forever." These things He said in the synagogue as He taught in Capernaum. The spirit of Communion runs deeper than anything that we can know. The mystery of faith and of the Eucharist, of His sacrifice ("My flesh, which I shall give for the life of the world") is intermingled within us, and becomes a part of our lives. Thus faith, sacrifice, Eucharist -- abiding in Father and Son as they abide in us -- all become a part of this "work" that is the work of faith in us, the "work" of eternal life and the mystery that works in us by this gift of love.

Jesus' Eucharistic presence in these words teaches us more than we know and understand. But the words are there for us -- to think about, to ponder, and to accept, even in their mystery. What we can understand is the power of life and love in these words: the sacrifice made for the life of the world, the power that draws us to Him which is in both Father and Son, the depth of union and communion with Him that leads to eternal life. Ultimately, faith is a relationship of a depth that is the deepest mystery to us; it is a union of love, so deep that we are a part of it and He is a part of us. We remember Jesus' parables about the kingdom of heaven. It is like leaven mixed in with the measures of meal that changes the whole. This dynamic force will change us, live in us. It is like a tiny seed sown in us that may grow into a great and sturdy bush, or one that -- if given good ground and nurturing -- may produce great fruit. It is that which may make us the salt of the earth, and the light of the world. Let us remember the power of the work of faith, the flesh and blood of Eucharist and sacrament, and most importantly His teaching of love and this great, profound, endlessly mysterious relationship: He abides in us and we in Him. There are endless, infinite ways that life and that relationship can be at work in us, in our lives. They begin with the "work" of faith, they lead to the "flesh and blood" given to become a part of us. How deeply can this go in your life? What do you need to heal? Can we abide in Him? The very "life" He offers is unlimited, and its mystery may grow endlessly, exponentially in us, even as we may not understand the workings of grace -- but we will know its fruits. In Jesus' promise to us here in John's Gospel, there is always more to come, a deeper abiding, life forever. It is the "living" bread, a promise of eternal presence, here and now, at work with us in our faith.