Thursday, April 2, 2015
Readings: Exodus 12:1-8, 11-14; 1 Corinthians 11:23-26; John 13:1-5
It is often said that John’s Gospel is the one
that presents most clearly Jesus’ divine glory.
After all, John begins his Gospel
by speaking of Jesus as the Word
who is in the beginning with God and who is God.
In John’s Gospel Jesus speaks at great length
about his relationship as Son
to the one he calls “Father,”
whose glory he shares and reveals.
And even as John begins his account
of Jesus’ final meal with his disciples
he tells us that Jesus was,
“fully aware that the Father
had put everything into his power
and that he had come from God
and was returning to God.”
As his hour drew near, Jesus knew
that God the Father was his origin and his destiny
and, as the eternal Son of the Father,
God had put everything in his power.
Surely, this was greatness and power and glory
such as the world had never seen.
But John’s Jesus is also a strikingly human figure.
He is someone who celebrates at a wedding reception
and weeps at the tomb of his friend Lazarus.
He is someone whose spirit is “troubled”
when he predicts his own death
and when he predicts Judas’ betrayal.
He is not just strikingly human,
but he makes himself into
a particular kind of human being:
he takes up the position of the lowliest,
the most menial of human beings:
At the last supper, before his farewell discourse
at which he would reveal his intimacy
with God the Father,
“he rose from supper
and took off his outer garments.
He took a towel and tied it around his waist…
and began to wash the disciples’ feet.”
Jesus the master becomes a servant to his disciples.
St. Augustine saw in these actions
not simply an act of service
but an enacted parable of the meaning
of Jesus’s whole existence:
Jesus removes his outer garment
to symbolized his emptying himself of his divine glory,
and ties the towel around his waist
to symbolize his taking
the form of a servant (Tractate 55.7).
At the last supper the exalted Word of God,
in whose hands the Father has placed divine power,
uses those hands to wash his follower’s feet,
the most humble of tasks.
This humility that Jesus shows at the Last Supper
is a foreshadowing of the humility
to the point of humiliation
that he will show on the cross.
But for John, the humiliation of the cross
is paradoxically Jesus’ supreme glorification—
it is the point at which supreme divine power
is revealed in the weakness of a love
that is willing to die for the truth.
The 17th-century philosopher and mathematician Blaise Pascal wrote,
“We do not show greatness by being at one extreme,
but rather by touching both at once
and filling all the space in between” (Pascal, Pensées 560).
John’s Gospel is a gospel of extremes.
Jesus is the exalted, all-powerful, all-knowing God made flesh
and he is the servant who performs the most lowly of tasks.
Touching at the same time the highest divine glory
and the deepest human humility,
Jesus fills all the space in between,
revealing his glory in his supreme act of humility.
You do not understand the true greatness of Jesus Christ
until you know both his glory and his humility.
But knowing this, we are freed
to be honest with ourselves about ourselves—
that is to say, to be both humble and glorious ourselves.
When we discover the glorious humility of God
we no longer have to try to convince ourselves
either that we are too good to wash the feet of others,
or that our feet are too dirty to let others wash.
To quote Pascal again:
“Jesus Christ is a God whom we approach without pride,
and before whom we humble ourselves
without despair” (Pascal, Pensées 245).
Because Christ reveals to us a God
who stoops to wash our feet,
filling all the space in between humility and glory,
as we share tonight in his act of humility,
freed from both pride and despair
we can touch his glory,
the glory that is revealed
in these days of cross and resurrection,
the glory that we share in mystery even now,
the glory with which we too
will one day shine in God’s kingdom.