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FINDINGS III By Harry T. Cook
Proper 15 - B - August 19, 2012
John 6: 51-58
Proverbs 9:1-6, Psalm 34:9-14, Ephesians 5:15-20
 | | Harry T. Cook |
By Harry T. Cook 8/13/12 If you're still hungry, there's more "living bread" coming "down from heaven" in this set of propers -- the third such serving in as many Sundays. For those persuaded of transubstantiation, this is the relevant text. For those who are not, metaphorical meaning will need to be sought. One thing is certain, though. These eight verses of John 6 establish the centrality of the eucharistic experience in the life of the church with eating and drinking being the main actions in the rite. Some form of the verb "to eat" appears eight times in eight verses, the verb "to drink" three times. Yet, as John did at 3:6 play with language here, with ανωθεν (which can mean "again" or "from above"), just so he could have been writing metaphorically. However, it must be conceded that by a literal interpretation one could arrive at the idea of transubstantiation. Eating the flesh and drinking the blood of the gods or their perceived surrogates was not considered out of the ordinary in antiquity. It is how one became more like them, appropriated their strength and powers and identified with them. It is not to be wondered, then, that a religion with its roots in antiquity would have texts that recalled such customs. It would be to wonder at if 21st century people actually believed the hosts of communion were, after the priestly prayer over them, flesh and the contents of the chalice blood. The objections of "the Jews" as depicted at 6:53 should come as no surprise to those who know the history of the competition between the emerging movements of synagogue and Jesus Judaism toward the end of the first century CE. The idea of eating actual flesh would have been an abomination to the post-exilic Jew who, no doubt, wanted to distinguish himself from the mystery religions of the Graeco-Roman world. The distinction would not last long as Jesus Judaism evolved into primitive Christianity with plenty of mythological overtones.
How fortunate for Christians that the more authentic understanding of the tradition is found in the community gathered around the table for ordinary food given thanks for and consumed for the symbolic strengthening of the community for doing works of mercy. -- The promise that one who eats the bread -- whatever it is thought to be -- will live forever may draw its meaning from the New Testament words for "everlasting life" -- ζωην αιωνιον -- which conveys the idea of depth and breadth rather than length -- ζωην referring more to psychic than physical existence. The food in these texts, then, refers to nutrients for the psyche and well as the soma.
A telling image is provided in the Proverbs reading as the philosopher depicts wisdom and her house, the table laid for dinner, wine mixed and at the ready. Making one think of the cry of the mosque's mu'adhhinun, the text depicts a servant girl going to a high place and calling out to "those without sense." "Come, eat of my bread and drink of the wine I have mixed. Lay aside immaturity and live, and walk in the way of insight." Wisdom conveyed in or over a meal? See Luke's Road to Emmaus narrative (24:13-35).
The Ephesians reading references the drinking of wine, but as a substance that can make one drunk. The alternative is to get one's kicks by singing psalms and hymns and other songs in the process of giving thanks. The admonition is to live as wise people "making the most of the time."
The Proverbs reading offers an opening to preaching laity and clergy on this coming weekend to make the case for intellectual engagement. What if the call from the minaret could be translated as "To those who know what it is they don't know and would like to know it, come in here"? -- It is no secret that the mass of those who say they are Christians are generally and woefully ignorant of the history of their religion and its texts, never mind the histories and texts of religions other than their own. Wyclif and Coverdale did a momentous thing in translating the Hebrew and Greek bibles into English. Yet, the Bible may as well be in Urdu for all most English-speaking people really know about it.
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