Tag: John 7:38

Posted on in Heart of Language

11. Believe

Belief activates the spiritual senses and enables us to see. St Paul talks in his Letter to the Romans about justification by faith. Grace is freely given, we cannot earn it. All that Jesus requires of us is that we believe in him.

What we do not see, we have to believe. And paradoxically, it is the act of believing that then enables us to see, when our spiritual understanding is unlocked and our spiritual senses are awakened. Believe in order to see. What the Pharisees (Pharisee = far I see, or so they think!) wanted was to see in order to believe. In Matthew 16:4, when asked to show them a sign from heaven, Jesus gave them short shrift: “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah” (see how closely the word sign is connected to sin, addition of g).

Belief activates our spiritual senses and enables us to see beyond the mere appearance of things. This is why, I think, the word believe so obviously contains be and live. We become fully alive when our vision is not limited to seeing what will satisfy our physical needs.

This is the reason for the break-down in communication during the wonderful encounter between Jesus and the Samaritan woman at the well in John, chapter 4. When Jesus says if she knew who she was talking to, she would ask him and he would give her “living water”, the woman is perplexed. She doesn’t realize that Jesus is talking about spiritual sustenance – not physical sustenance, which always requires us to come back for more (something the system knows and relies on for its continued existence).

He doesn’t even have a bucket (again, this reliance on external objects, objects we can pick up and use), how is he going to give her this living water? Jesus replies, “Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them [what he means is those who put their trust in him] will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.”

These are extremely important verses. “A spring of water gushing up to eternal life.” Now, that is surely something worth having. We know that when we drink water from the well, we will be thirsty again, and so we are tied to it, to something external. But what Jesus is talking about appears to be something that comes from within us: “The water that I will give will become in them a spring of water gushing up to eternal life.” It is something whose provenance we cannot perceive.

I think he is talking about belief. The bucket that will enable us to receive this living water is belief. It is all that Jesus requires of us – that we believe in him (even though we do not see him with our physical senses). He wants us to see/hear the message that he is transmitting and to plant the seed of that message in the earth of our heart (the soil of our soul). We are to become like the seed of an apple, which falls into the ground and sleeps for a while before bursting forth anew as a shoot that, in time and with proper care, will grow into a tree, as language tells us.

And so it is that three chapters later – in John, chapter 7 – Jesus decides to attend the Festival of Booths in Jerusalem. The message – about doing the will of God, about doing good and healing people, even if it is on the Sabbath – doesn’t seem to be getting across. When he says that he won’t be with them for long (because he is going to be crucified!!!), they understand he is planning a visit to Greece. It comes to the last day of the festival, and Jesus is feeling pretty frustrated. He cries out, “Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water’” (Jn 7:37-8).

There it is again – that phrase “living water”. It means that when we believe in him, our life will take on new meaning, we will no longer be limited by the parameters of time, we will be working on a different timescale, or actually on no timescale at all. We will be diving into the white spaces between and behind the words on a page and finding new meaning. We will be entering the words themselves, admiring their structure, as if a word was a church and we could enter it, light a candle, look up into the dome, and even walk around the church three times on Easter Eve, before the light of the resurrection has dawned. We will begin to bear spiritual fruit, not just physical fruit we can eat, touch and confirm, but the fruit of obedience, which is not to put ourselves first in a world of competing egos, but to seek the common good, which might even involve some kind of personal sacrifice, but is incomparably richer and leads to true wealth (the wheat in the Parable of the Tares, which has ears and can hear). This “living water” can only come out of a believer’s heart, of a heart that is open, of a heart that is alive and beating, not one that is closed and withered, that only thinks about itself.

Jesus quotes scripture: “Out of the believer’s heart shall flow rivers of living water.” Except that the word in Greek is not “heart”, it is “belly” (κοιλία). In Genesis 3:20, we learn that Adam named his wife Eve “because she was the mother of all who live”. This is explained by a footnote in the NRSV Bible: “In Heb Eve resembles the word for living.”

So, the verse Jesus quotes could be reduced to belly (“Out of the believer’s heart”) and Eve (“shall flow rivers of living water”). And what do belly and Eve give us? Believe.

Jesus’ message – that all we need to do is believe to become fully alive, to be and live – is contained in the words he speaks. Language is pure theology, a vade mecum for the human who seeks a higher meaning. We just have to have the eyes to see it.

Jonathan Dunne

Heart of Language 11/15

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Posted on in Theological English

Theological English (14): The Names of God

In this fifteenth video on “Theological English”, Jonathan Dunne looks at the importance of names. “Name” is “man” in reverse with a final “e”, and we read in Genesis chapter 2 that God brought the creatures to Adam so that he could “name” them – in effect, so that he could translate them and choose the right word. God didn’t ask Adam to make the creatures because he is not an author – he cannot create out of nothing. He, and the rest of humankind, are translators. So “name” is central to man’s role in this world. What can the names of Jesus Christ and the Virgin Mary tell us about their roles? And what meaning can we find in the names of people like Strauss and Grant Gustin, and countries like Ukraine?

To access all the videos in this course, use the drop-down menu “Theological English (Video Course)” above. The videos can be watched on Vimeo and YouTube.

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Posted on in Theological English

Theological English (13): Believe

In this fourteenth video on “Theological English”, Jonathan Dunne looks at the importance of the word “believe” in the Christian Gospel. The word “believe” crops up again and again in the Gospel – this is what God requires of us: to believe in him, to believe in his name, in order to receive – the power to become children of God, eternal life, salvation, healing. When we believe, all things become possible. The video focuses on John 7:38 and the verse from Scripture: “Out of the believer’s heart shall flow rivers of living water.” Once again, language is not only used to convey the message – it is the message.

To access all the videos in this course, use the drop-down menu “Theological English (Video Course)” above. The videos can be watched on Vimeo and YouTube.

Posted on in J. M. W. Turner

J. M. W. Turner and the Bulgarian poet Tsvetanka Elenkova

We are in the habit of seeing the world as being full of objects. We view these objects externally to ourselves and consider that they may or may not come into our possession. If they do come into our possession, we may try to sell them and make a profit. This is more or less the stage our civilization has reached, which is not very far. Politicians, the ones responsible for governing us as a society, only ever talk about the state of the economy, this is the sine qua non of political discourse, they never inquire after our (or their own) spiritual well-being.

If we insist on viewing the world like this, as put there for our satisfaction, for trade, then we are in danger of missing out on a large part of what is before us. The world is not full of objects, it is full of subjects with which we have the opportunity to enter into a relationship of love, but this involves our regarding people and even things as subjects with their own purpose (which is not to satisfy me).

I could say even language fits into this way of seeing things. We consider language as a tool, a succession of words with which to convey our meaning, make ourselves understood, we never consider that the words may have their own meaning that they wish to convey, they may not be ‘ours’, so to speak, but have a deeper purpose. Let me give an example: ‘dogma’ is what the Church believes, but if you look at the word in reverse, if you turn it around, then you will see that the word itself spells ‘am God’. Perhaps this is the dogma that we need. To believe that God exists, to believe in him. I often think this is all Christ wanted – us to believe in him – hence his frustration on the last day of the Festival of Booths, when he cried out, quoting Scripture, ‘Out of the believer’s heart shall flow rivers of living water’ (John 7:38). Believe = belly + Eve (see my article ‘Word in Language (20): Believe’).

Words have a life of their own, but we are loath to see it, we are much keener to get to the core of the message we are trying to get across, so that we can be understood, so that we can get whatever it is we want. Words are fragments of the Word – that is Christ – they are put there for our benefit, for us to use in a good (read ‘loving’) way. If every word we spoke was spoken in love, placing the other before ourselves, what a different world this would be!

And yet we view the world as being full of objects. This is what happened to a lot of Turner’s paintings. Critics viewed them as objects. Take the example of the painting Snow Storm – Steam-Boat off a Harbour’s Mouth:

Snow Storm – Steam-Boat off a Harbour’s Mouth by J. M. W. Turner (reproduced from http://www.tate.org.uk/art/work/N00530)

The display caption from the Tate Gallery’s website reads simply, ‘The small ship, being overpowered by water and wind, can be seen as a symbol of human’s efforts to overcome the forces of nature.’ The catalogue entry says, ‘The picture may recall a particularly bad storm in January 1842 though it has not been possible to tie down the exact incident.’ There is then a lot of conjecture as to the name of the ship (possibly Ariel), whether Turner really had himself tied to a mast for four hours in order to be able to depict the storm more faithfully. One critic is not convinced and describes the storm as nothing but a mass of ‘soapsuds and whitewash’. Another seems to think Turner has thrown at the painting whatever he could find in the kitchen cupboard: cream, chocolate, egg yolk, currant jelly… It is possible to focus on the painting as an external object and to discuss its merits and failings, its historical circumstances, more or less endlessly.

But just as the word ‘dogma’ can be turned around to reveal its spiritual meaning, so the painting can be turned around to show another meaning:

Snow Storm – Steam-Boat off a Harbour’s Mouth by J. M. W. Turner (the same painting rotated anti-clockwise by ninety degrees)

This is the work being carried out by the Bulgarian poet Tsvetanka Elenkova, who is writing a series of poems that look at the spiritual meaning of Turner’s paintings. This meaning is important. It is right in front of our eyes, but more often than not we fail to see it.

So the poet discerns a face in the painting – the two eyes, the arched nose, the furrowed brow. And at the base of the nose, covering the mouth, a figure in black, arms outstretched – Christ on the Cross – with another figure in front, which she takes to be Christ holding a child. On either side of the Cross, the ginger hair of the man whose face we can see (God the Father), and where the white is, at the top, if we zoom in, the profile of a face with an open mouth and a long nose, wearing a cap (the captain who was reluctant to leave his ship).

If you rely on reason, you will not see these things. It is a question of faith, of believing, as Christ indicated to us at the Festival of Booths. Our world is lacking this spiritual vision. We continue to insist on counting what comes in and what goes out in order to make a profit from things we barely see. Even in cultural circles, such as literature and art, this spiritual vision is often not welcome. But it underlies everything before us, it expresses the essence of things. Not for a moment do I suppose that Turner was aware of this face in the painting when positioned vertically, this was the Spirit working through him. But ‘authors’ are translators, you see, they are prone to give meaning.

Jonathan Dunne, http://www.stonesofithaca.com

Posted on in Word in Language

Word in Language (20): Believe

I have always been confused whether we are supposed to receive a sign and then believe, or to believe and then receive a sign as a result of our belief, a confirmation, as it were. That is, does God open the doors of our senses to the other world, we perceive the other world and therefore believe, or does he open the doors of our senses as a result of our belief? Is it possible to believe something (or someone) you have never seen?

What set me on the journey of faith was an experience I had in 2001 on the island of Procida in the Bay of Naples, Italy. I asked for a sign and I got one. So in a way my belief was a result of the sign I received. But that sign came about because I asked for it, so I was predisposed, I had realized the limitations of my self, my need for the other, I had pulled down the walls of my self-sufficiency, thrown open the gates, invited God in. Is this, therefore, the procession of faith: an understanding of our own limitations leads to a call to God, which leads to a response on his part, which leads to faith on ours?

BELIEVE itself is a very interesting word. It spells VEILED in reverse (remember the physical pair, pair of letters that look alike, b-d, one of which is a mirror image of the other). Well, the mysteries are veiled, aren’t they? We don’t see them at once, but they reveal themselves to us gradually, in response to the level of our faith and repentance.

But BELIEVE contains another word: if we take a step in the alphabet (b-c) and apply the phonetic pair l-r, we get RECEIVE. Christ said to his disciples, ‘Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, who will not receive a hundredfold now in this age – houses, brothers and sisters, mothers and children, and fields, with persecutions – and in the age to come eternal life’ (Mk 10:29-30). So when we believe, when we follow Christ, we are to receive a hundredfold – the blessings of the spiritual life – with persecution – the world no longer recognizes us as one of its own because we have switched allegiance – and the ultimate goal is eternal life.

John the Evangelist has a lot to say about belief and eternal life in his Gospel. It is clear that the precondition for eternal life is that we believe. In fact, belief is the work of God – not to build mansions, not to perform impossible feats, not to exert ourselves strenuously, but simply to believe! The crowd has witnessed the feeding of the five thousand on the other side of the Sea of Galilee. Christ’s disciples have returned to Capernaum in the only boat available. Christ did not leave with them, and yet when they wake up, they see that he is not there. They take some boats that have come from Tiberias and travel to the other side, only to find that Christ is already there, having walked on the water. How has he got there? Christ says they have come looking for him because they had their fill of loaves the previous day and it is this that motivates them. He endeavours to redirect their aspirations and when they ask, ‘What must we do to perform the works of God?’, he comes out with a strikingly simple statement: ‘This is the work of God, that you believe in him whom he has sent’ (Jn 6:29) – that is, that you believe in me. Well, that’s not much to do, is it?

But the crowd immediately asks for a sign: ‘What sign are you going to give us then, so that we may see it and believe you?’ There we go again, the need for a sign to trigger our belief.

The first chapters of John’s Gospel are full of people like us looking for signs. In chapter 1, Nathanael believes because Christ saw him under the fig tree. In chapter 2, in Jerusalem, ‘many believed in his name because they saw the signs that he was doing’ (Jn 2:23). In chapter 4, Jesus says to the royal official whose son lay ill in Capernaum and to those with him, ‘Unless you see signs and wonders you will not believe’ (Jn 4:48), though to his credit the royal official believes before he has actually witnessed the miracle. When Christ says, ‘Go; your son will live’, crucially he believes the word that Christ has spoken, even though he has yet to receive confirmation of the healing. The Church Fathers are always telling us when we ask for something – from God or the saints – we must ask with faith in our hearts, in the belief that what we ask for, if it is for our salvation, will come to pass. It’s no use asking half-heartedly. Extreme circumstances call for extreme measures, and for the royal official whose son lay ill in Capernaum, this was an extreme situation. So he believed. With all his heart. This is all Christ asks of us. As a result of the healing (a sign or wonder), it then says that the royal official ‘himself believed, along with his whole household’ (Jn 4:53). Belief leads to healing, which in turn leads to more generalized belief.

In chapter 6, ‘a large crowd kept following him, because they saw the signs that he was doing for the sick’ (Jn 6:2). Again, a sign triggers belief. After the feeding of the five thousand, ‘when the people saw the sign that he had done, they began to say, “This is indeed the prophet who is to come into the world”’ (Jn 6:14). A sign leads to belief. Even Christ’s disciples, after the miracle of the transformation of water into wine at the wedding in Cana, then believed: ‘Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him’ (Jn 2:11).

So it seems that we are only persuaded as a result of signs, an accusation Christ was often levelling at the Pharisees. But what does he say we are to do? I think he understands our weakness and accepts that we need to see a sign in order to believe. But, when it comes down to it, what we are to do is to believe his testimony. He does not testify on his own behalf – this point is reiterated several times in the first chapters of John’s Gospel – but rather he testifies to his Father, and it is his Father – together with John the Baptist in chapter 1, the Samaritan woman in chapter 4 and the scriptures in chapter 5 – who testify to him. There is a wonderful altruism here. We are to believe him because he does not testify to himself, but to the other, and this we can take as a confirmation of what he is saying.

The point is heavily emphasised. Just perform a search of the words ‘testify’ and ‘testimony’ in the early chapters of John’s Gospel. You might also perform a search of the word ‘believe’. These are probably the most important words, together with ‘water’, ‘bread’ and ‘eternal life’.

It is belief that leads to eternal life:

And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. (Jn 3:14)

Whoever believes in the Son has eternal life. (Jn 3:36)

Anyone who hears my word and believes him who sent me has eternal life. (Jn 5:24)

Those who hear will live. (Jn 5:25)

This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life. (Jn 6:40)

Whoever believes has eternal life. (Jn 6:47)

It would be difficult to make the point more emphatically. But there are two other things that will lead us in the direction of eternal life: WATER and BREAD. These two words are, of course, connected if we apply the phonetic pairs d-t and b-v-w. BREAD is one of three words that refer to nourishment, all beginning with the same letters: BREAD, BREAST and BREATH. They are all connected by the phonetic pair d-t, addition of s or h. And WATER is a short step from WORD (phonetic pair d-t, change of vowels, all of which are open).

We come across the first in the wonderful story of the Samaritan woman at the well. This woman is very striking. She has had five husbands for a start. She also has a pithy way about her, asking Christ (the Creator of the universe!) how he thinks he is going to manage to pull up some water from the well where they meet near the city of Sychar if he doesn’t have a bucket! This is the man who created the universe, through whom the world was brought into being, and all she can do is affirm that he doesn’t have a bucket and he must think he is clever or something if he thinks he’ll get some water out of the hole without one.

Christ observes (as always), enjoys the humour (as always) and then comes straight to the point: ‘Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life’ (Jn 4:13-4). He refers to this as ‘living water’ (Jn 4:10).

The ‘living bread’ comes in chapter 6. Remember that rousing hymn ‘Guide Me, O Thou Great Redeemer’, in which the words ‘bread of heaven’ are repeated? The crowd who witnessed the feeding of the five thousand and followed Jesus across the lake have made reference to the manna their ancestors ate in the wilderness. Now that was a pretty impressive sign, wasn’t it? How about something similar? They want a corresponding sign without realizing (like Pilate when he asked Christ, ‘What is truth?’) that the sign (truth) is standing in front of them. To which Christ replies, ‘I am the bread of life.’ That bread is his flesh, the sign is himself, the body of Christ that we receive in communion. He doesn’t magic manna out of thin air. No, this is different. We partake of his body and by ingesting his body, which thus becomes part of us, we become part of his body. He goes on, ‘I am the living bread that came down from heaven. Whoever eats of this bread will live for ever’ (Jn 6:51). There we have it once more – eternal life.

So eternal life is to believe in Christ. But it seems that not even his brothers believed in him, as John reports at the beginning of chapter 7. The time for the Festival of the Booths in Jerusalem is approaching, and they think he should make himself known. Jesus says his time has not yet come, but after they have gone to the festival, he goes anyway, in secret. He testifies to his Father. He performs signs. The chief priests and the Pharisees send the temple police to arrest him! The crowd is divided (as always). When he says he won’t be with them for much longer, they wonder if he is planning to travel among the Greeks – to go on an excursion! It gets to the last day of the festival, and by now (after seven chapters of signs and testimony), Christ is becoming weary.

And he does something uncharacteristic. He cries out. He shouts. He is at the end of his tether. He desperately wants them to get the point, to stop squabbling, to stop trying to kill or arrest him. And he cries out some of the most remarkable verses in the whole of the New Testament:

Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water.’ (Jn 7:37-8)

The actual word in Greek for ‘heart’ is ‘belly’ (κοιλίας). And I wonder if the mention of ‘living’ reminds you of the creation story? After the Fall, what did Adam, the one who had been given the task of naming the creatures (that is, of translating), decide to call his wife? ‘Eve, because she was the mother of all who live’ (Gen 3:20). A footnote in the NRSV version of the Bible informs us that in Hebrew Eve resembles the word for living (Ḥawwāh/ḥāyâ).

And what do we get if we put ‘belly’ (translated as ‘heart’) and ‘Eve’ (which resembles the word for living) together? BELIEVE. The word BELIEVE confirms the truth of what Christ is saying.

I have already explained that, for me, the Fall happened so that we could have children, so that we could participate in the act of creation, and in this way form the body of the Church. I think God wanted us to participate in this action, even though he knew that sexual maturity would lead to our physical death, a barrier we must cross in order to enter eternal life (did I just see ENTER in ETERNAL?). This is where we are now, in the spiritual womb of the world, out of which the collective body of the Church is being born, in the same way as the body of an individual is born out of their mother’s womb. We are to be born twice, and this is the point we are missing. We are not there yet. We have been born physically (out of our mothers’ wombs), but now we must be born spiritually. That is the point of all the suffering, confusion, mistakes, misunderstandings – we are pointing in the wrong direction until we point towards Christ. There the needle will stop turning and become fixed.

BELIEVE contains other words: for example, I, BE and LIVE. It is also extremely close to BIBLE.

The message is there. All that we need to know is in the Bible, where Christ testifies to his Father.

And because he testifies to another – his Father – though he could equally testify to himself (Jn 8:14), we can accept that what he is saying is true. All we have to do is believe him.

Jonathan Dunne, http://www.stonesofithaca.com