John 5:19 Therefore, Yeshua said this to them: “Yes, indeed! I tell you that the Son cannot do anything on his own, but only what he sees the Father doing; whatever the Father does, the Son does too. 20 For the Father loves the Son and shows him everything he does; and he will show him even greater things than these, so that you will be amazed. 21 Just as the Father raises the dead and makes them alive, so too the Son makes alive anyone he wants. 22 The Father does not judge anyone but has entrusted all judgment to the Son, 23 so that all may honor the Son as they honor the Father. Whoever fails to honor the Son is not honoring the Father who sent him. 24 Yes, indeed! I tell you that whoever hears what I am saying and trusts the One who sent me has eternal life — that is, he will not come up for judgment but has already crossed over from death to life! 25 Yes, indeed! I tell you that there is coming a time — in fact, it’s already here — when the dead will hear the voice of the Son of God, and those who listen will come to life. 26 For just as the Father has life in himself, so he has given the Son life to have in himself. 27 Also he has given him authority to execute judgment, because he is the Son of Man. 28 Don’t be surprised at this; because the time is coming when all who are in the grave will hear his voice 29 and come out — those who have done good to a resurrection of life, and those who have done evil to a resurrection of judgment.
-------
Jesus said to them, “…for whatever the Father does, the Son does likewise”(John 5:19).
‘Anyone who follows me shall not walk in darkness,’ says the Lord.
These are the words of Christ, and by them we are reminded that we must imitate his life and his ways if we are to be truly enlightened and set free from the darkness of our own hearts.[Thomas à Kempis, The Imitation of Christ, edited William C. Creasy (Ave Maria Press, 1989), 30.]
What is said about the content of discipleship? Follow me, walk behind me! That is all.[Dietrich Bonhoeffer, Discipleship, Dietrich Bonhoeffer Works, volume 4 (Fortress Press, 2003), 58.]
Introduction
We begin this morning with a few introductory remarks, followed by an excerpt from the Athanasian Creed. The creed’s authorship and date are unknown. Given the theological content the creed has been associated with
the name of Athanasius (296-373), Bishop of Alexandria. The creed is not one of the more prominent symbols, such as the Nicene Creed (381 C.E.).
The Athanasian Creed is not even mentioned in most historical studies on Christianity, including theology books. It never gained broad traction with respect to worship or to catechism interests, as did the Nicene Creed. No, this creed did not appear in the West until about the sixth century and since then has largely remained in the background.
At various times the Athanasian Creed has found a modicum of favor with Roman Catholics, Lutherans and Anglicans. Several condemning lines (not shown below) have worked against a broader liturgical use. And yet, the Athanasian Creed is perhaps the best visible representation of the Trinity in content when it comes to noting the equality of the Triune members.
Consider the following excerpt:[John H. Leith, ed., Creeds of the Churches, 3rd ed. (John Knox Press, 1982), 705. For the sake of clarity “increate” has been changed to “uncreated” in the 2nd paragraph.]
The Art of Imitation
In the fifth chapter of the Fourth Gospel we see a focus on relationship and activity. “Whatever the Father does, the Son does likewise” (5:19C). Let’s sketch, stretch and adapt the language a bit, making Jesus Christ and a faithful follower the point of discussion rather than members of the Trinity.
Let’s name the relation between Christ and a faithful follower as one of discipleship, as one of imitation. Put even briefer: let’s say, “as one, so two.”
Whatever Christ does or in his teaching advocates, a follower is called on to do likewise. Jesus Christ is our lodestar, our guide (hence one), so a faithful disciple is to be an exemplary follower (so two, as Christ and disciple).[To be sure, a faithful disciple is not to be defined in terms of just being a ‘he’ or a‘she,’ a solitary figure. The New Testament clearly shows, a Christian joins with others who “seek to praise God in worship, doctrine and life” (Geoffrey Wainwright). It is also accurate to say that a Christian seeks to remain “close by Thee [Jesus] to stay” (Clarence Hernaman). So a Christian stands in relation with others while also in relation to Christ.]
There is nothing new in this regard since it is frequently said that to be a Christian is to live a Christ-like life. A Christian by what one says and does is to reflect what it means to be a Christian. What the lesson suggests is to recognize a more intimate and upfront identity and purpose when the topic is discipleship. The text this morning is all about purposeful relations in which ‘imitation’ rules, a motif not always appreciated!
The word “imitation” may give rise to the idea of something being less than the real thing, of being a copy, and at worst a fake. A Gucci bag is highly prized more than a Gucci knockoff! The latter may appear to be the real thing but quality and value will be considerably less when properly evaluated. In this example the bag imitation fails to measure up. However ‘imitation’ carries more significant meaning than being branded ‘fake.’
Imitation is “the quality of an object in possessing some of the nature or attributes of a transcendent idea.” It is “the assumption of behavior observed in other individuals.” So read two definitions from the eleventh edition of Merriam-Webster’s Collegiate Dictionary. Beginning in ancient Greece and expanding thereafter in meaning and application, “imitation” (i.e., mimesis) was an idea that came to govern the creation of works of art. The long history of ‘representation’ became the focus of what mimesis[The classic historical study now much debated is by Erich Auerbach, Mimesis: The Representation of Reality in Western Literature (Doubleday Anchor Books, 1953).] came to mean well into the modern era.
To imitate is to represent to some degree. This does not mean that all Christians would have been enthralled with what imitation came to mean or how it was employed. The first devotional book I can recall reading while in college was The Imitation of Christ. The book was read on a Greyhound bus while returning to Pasadena College from South Carolina during the summer of 1960. Why this book was read and not another is lost to time but the language in the edition read, with its ‘thees’ and ‘thous,’ remains! Good old King James! The book was written as a handbook for the spiritual life by Thomas à Kempis (1379-1471), a member of the Devotio Moderna reform
movement. The book’s title is derived from the opening paragraph, in Book 1:[Thomas à Kempis, The Imitation of Christ, translated by William Creasy (Ave Maria Press, 1989, 2004), 30.] “Anyone who follows me shall not walk in darkness,” says the Lord.
These are the words of Christ, and by them we are reminded that we must imitate his life and his ways if we are to be truly enlightened and set free from the darkness of our own hearts. Let it be the most important thing we do, then, to reflect on the life of Jesus Christ.
The book is said to be the most widely read devotional work next to the Bible and is regarded as a religious classic. The volume divides into four ‘books’ with the titles indicative of content: & quot; Helpful Counsels of the Spiritual Life,& quot; & quot; Directives for the Interior Life, & quot; & quot; On Interior Consolation & quot; and & quot; On the Blessed Sacrament. & quot; The approach is characterized by an emphasis on a person’s spiritual life and one’s withdrawal from the world, as opposed to an active imitation of Christ by other friars (cf. Luke 10:38-42. Thomas is closer to Mary than to Martha!). The importance of solitude and silence is stressed with devotion to the Eucharist a key element as the book draws to its close.
Since Thomas wrote for those who had turned away from the world, his focus largely disregards others as a field for Christian activity. There is an excess of warnings about life, the illusions of egoism, the dangers of speculation and little of the active participation with others for engaging those outside the church. Thus for many it has become a book “often bought but seldom read” (William Creasy). It follows that the ‘imitation of Christ’ as such is not a dominant theme in the book! As a result the reader is not challenged with what Jesus actually did in terms of specific situations.
How the book came to be accounts for its perspective. The four ‘books’ of The Imitation of Christ are comprised roughly of 30, 20, 80, and 30 pages, respectively, in the Creasy edition. Each of the four ‘books’ was written as a work in its own right. The earliest dated manuscript of Book 1 is 1420 and the fourth book appeared by 1427. Continued development by bringing the books together and subsequent editing occurred until the appearance of the 1441 autograph manuscript, which stabilized the text. Thomas’ book thus stands in sharp contrast to this morning’s biblical text. “Imitation” (if we can call it that!) in the best sense of the word rules from the very first verse,[Note that the issue is not one of ‘being,’ of Who the Father is or Who the Son is, but of activity, of what is done.] in John 5:19-29
19 Very truly, I tell you, the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise. 20 The Father loves the Son and shows him all that he himself is doing; and he will show him greater works than these, so that you will be astonished. 21 Indeed, just as the Father raises the dead
and gives them life, so also the Son gives life to whomever he wishes. 22 The Father judges no one but has given all judgment to the Son, 23 so that all may honor the Son just as they honor the Father. Anyone who does not honor the Son does not honor the Father who sent him. 24 Very truly, I tell you, anyone who hears my word and believes him who sent me has eternal life, and does not come under judgment, but has passed from death to life. 25 “Very truly, I tell you, the hour is coming, and is now here, when the
dead will hear the voice of the Son of God, and those who hear will live. 26 For just as the Father has life in himself, so he has granted the Son also to have life in himself; 27 and he has given him authority to execute judgment, because he is the Son of Man. 28 Do not be astonished at this; for the hour is coming when all who are in their graves will hear his voice 29 and will come out—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.
As previously noted, the fifth chapter of the Fourth Gospel marks the beginning of a lengthy section on the “Life-Giving Son of God,” who brings life and light to the world (5:1-12:50). Earlier in the chapter (5:2-18) we witnessed Jesus calling into question an important principle and practice, that of the Sabbath. However it was not the Sabbath itself that provided the immediate context but what Jesus did on the Sabbath. He healed a man, and was called to account for healing on the Sabbath.The scene now changes as we move deeper into chapter five. Marianne Thompson, a faculty member at Fuller Theological Seminary, says of John 5:19-29 that it “contains this Gospel’s most theologically packed account of
Jesus’ identity with respect to God.”[Marianne Meye Thompson, John: A Commentary, The New Testament Library (Westminster John Knox Press, 2015), 125.] Jesus contends against the charge that he “makes himself equal to God” (5:18) or that he has set himself up as a rival to the one true God by claiming God’s prerogatives as his own. Jesus notes that the Son does not act independently of the Father, but only does the work that God has given him to do. This is apparent through the emphasis given by three appearances of “amen amen” (= “very truly” in vv.19, 24, 25). Whatever the Father does, the Son does likewise.
A suggestion by C.H. Dodd that Jesus be seen as a son imitating what his father does, perhaps similar to an apprentice who learns his father’s trade has been widely accepted.[C.H. Dodd, The Interpretation of the Fourth Gospel (Cambridge University Press, 1963), 386.] The son learns well because his father, out of love for his son, shows his son all that he himself does. In effect Jesus learns
from the Father, sees what is done, and puts the Father’s own work into practice. The note that Jesus does nothing on his own, by only doing the work that the Father has given him reinforces the apprentice image with work and love of the Father emphasized. Thompson writes (126), Words such as submission, obedience, or subordination do not amply capture the point of the assertion that Jesus does ‘nothing on his own,’ which emphasizes rather Jesus authority from God and unity in love with God.”
Ben Witherington observes that this is more than the ancient aphorism, ‘like father, like son.’[See Ben Witherington, John’s Wisdom (Westminster John Knox Press, 1995), 140-141, 143.] He suggests ‘agency’ as the way to look at the Father and Son relationship. Jesus is God’s agent (i.e., God’s apostolos
[‘messenger,’ NRSV; John 13:16], one who is sent to realize God’s purposes, and thus Witherington comes closer to viewing Jesus in
representational terms. As he says, the love of the Father can be seen in expressing itself in terms of an ‘intimate partner’ relationship (142). Implied may well be more attention on “partner” than on “intimate” and unity.
The Son does all that the Father does, underscoring the far-ranging scope of Jesus’ work. The Son’s subsequent works will be ‘greater’ than those he has done. Even as all things are created through the Son (1:1), it is the graciousness of the Father to give all things to the Son (5:20, 22; cf. 3:15; 6:39; 12:32; 13:3; 16:15). The greater works are the Father’s own works of raising the dead and giving them life (v. 21). To this, too, the Son is privileged to share.
21 Indeed, just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.
Moreover, 25 “Very truly, I tell you, the hour is coming, and is now here, when the
dead will hear the voice of the Son of God, and those who hear will live. 26 For just as the Father has life in himself, so he has granted the Son also to have life in himself; 27 and he has given him authority to execute judgment, because he is the Son of Man.
Therefore Jesus has the power to call the dead out of the tombs (5:28) and to give eternal life (5:24-25). Eternal life properly belongs to the time after the resurrection but it is experienced in the present as fellowship with the life-giving God (17:3). Unity with the Father reigns!
Not only does the Son have the divine prerogative to give life, even to those once dead, the Son is given the power to judge or to render a decision that leads to life or death (5:22-24). Even though Jesus is given the power to judge, his mission is to save, not to condemn. Thompson can say (131),
Although Jesus has the power to judge, to acquit or condemn, he always expresses that power as the Son who does the work of the Living God, the life-giving Father. The One who has life in himself acts to bring life to the world. This is his commission, his mission, and his identity.
“O To Be Like Thee!”[Title of a song by Thomas O. Chisholm (1897), as found in Sing to the Lord: Hymnal (Lillenas Publishing Company, 1993), 490.]Imitation as noted earlier is said to be the acquisition of a quality or qualities found in another person that would enhance one’s own life and practices.
For the Christian no better or greater example of such a figure can be found than that of Jesus Christ. The heavenly Father set the bar for the Son; the Son in turn set the bar for us. As he, so we!
Dietrich Bonhoeffer has an interesting segment in his book on discipleship that fits here. The topic is “immediacy” and appears in his chapter on “Discipleship and the Individual.”[See Dietrich Bonhoeffer, Discipleship, 94-97.] Bonhoeffer reminds the reader that Christ is the mediator between God and human persons but also between person and person. In his words, “God intends to be the mediator.”
Bonhoeffer writes,
Breaking with immediate relationships is inevitable. There is no ultimate difference whether it takes place externally in a break with one’s family or nation, whether one is called to visibly bear Christ’s shame, to accept the reproach of hatred for humans…or whether the break must be borne hidden, known by the individual alone, who, however is prepared to make it visible at any time. (96-97).
What Bonhoeffer has in mind is the failure to recognize Christ as we get wrapped up in daily living. Immediacy occurs whenever and wherever Christ is no longer part of the context. Being Christ-like means ‘as one, so
two.’ Similar to Martin Buber’s observation that it is impossible to live constantly in an I-Thou relationship, is Bonhoeffer’s call to be reminded again and again that Christ the Center (the title of his lectures on Christology) needs to remain just that, the center!
For a disciple of Jesus, ‘God given realities’ exist only through Jesus Christ. Anything not given me for the sake of Christ does not come from God…. No human way leads from person to person. The most loving sensitivity; the most thoughtful psychology; the most natural openness do not really reach the other person—there are no psychic immediacies. Christ stands between them (95-96).As one, so two. As he (Christ), so we.
-------
‘Anyone who follows me shall not walk in darkness,’ says the Lord.
These are the words of Christ, and by them we are reminded that we must imitate his life and his ways if we are to be truly enlightened and set free from the darkness of our own hearts.[Thomas à Kempis, The Imitation of Christ, edited William C. Creasy (Ave Maria Press, 1989), 30.]
What is said about the content of discipleship? Follow me, walk behind me! That is all.[Dietrich Bonhoeffer, Discipleship, Dietrich Bonhoeffer Works, volume 4 (Fortress Press, 2003), 58.]
Introduction
We begin this morning with a few introductory remarks, followed by an excerpt from the Athanasian Creed. The creed’s authorship and date are unknown. Given the theological content the creed has been associated with
the name of Athanasius (296-373), Bishop of Alexandria. The creed is not one of the more prominent symbols, such as the Nicene Creed (381 C.E.).
The Athanasian Creed is not even mentioned in most historical studies on Christianity, including theology books. It never gained broad traction with respect to worship or to catechism interests, as did the Nicene Creed. No, this creed did not appear in the West until about the sixth century and since then has largely remained in the background.
At various times the Athanasian Creed has found a modicum of favor with Roman Catholics, Lutherans and Anglicans. Several condemning lines (not shown below) have worked against a broader liturgical use. And yet, the Athanasian Creed is perhaps the best visible representation of the Trinity in content when it comes to noting the equality of the Triune members.
Consider the following excerpt:[John H. Leith, ed., Creeds of the Churches, 3rd ed. (John Knox Press, 1982), 705. For the sake of clarity “increate” has been changed to “uncreated” in the 2nd paragraph.]
Now this is the Catholic[‘Catholic’ here means ‘universal,’ as in the church at large.] faith, that we worship one God in Trinity and Trinity in unity, without either confusing the persons, or dividing the substance. For the Father’s person is one, the Son’s another, the Holy Spirit another; but the Godhead of the Father, the Son and the Holy Spirit is one, their glory is equal, their majesty coeternal.
Such as the Father is, such is the Son, such also the Holy Spirit. The Father is uncreated, the Son uncreated, the Holy Spirit uncreated. The Father is infinite, the Son infinite, and the Holy Spirit infinite. The
Father is eternal, the Son eternal, and the Holy Spirit eternal. Yet there are not three eternals, but one eternal; just as there are not three uncreated beings, nor three
infinites, but one uncreated, and one
infinite. In the same way the Father is almighty, the Son almighty, the Holy Spirit almighty; yet there are not three almighties but one almighty. Thus the Father is God, the Son God, and the Holy Spirit God; and yet there are not three Gods, but there is one God. . . .
Obviously like any historical document the Athanasian Creed is expressed in terms appropriate for the time in which it first appeared. The creed was selected to front this morning’s lesson since the creed sets forth the profound theology that God was in Christ reconciling the world to God’s Self. As the Father is, so is the Son, so is the Holy Spirit. As One, so Three.The Art of Imitation
In the fifth chapter of the Fourth Gospel we see a focus on relationship and activity. “Whatever the Father does, the Son does likewise” (5:19C). Let’s sketch, stretch and adapt the language a bit, making Jesus Christ and a faithful follower the point of discussion rather than members of the Trinity.
Let’s name the relation between Christ and a faithful follower as one of discipleship, as one of imitation. Put even briefer: let’s say, “as one, so two.”
Whatever Christ does or in his teaching advocates, a follower is called on to do likewise. Jesus Christ is our lodestar, our guide (hence one), so a faithful disciple is to be an exemplary follower (so two, as Christ and disciple).[To be sure, a faithful disciple is not to be defined in terms of just being a ‘he’ or a‘she,’ a solitary figure. The New Testament clearly shows, a Christian joins with others who “seek to praise God in worship, doctrine and life” (Geoffrey Wainwright). It is also accurate to say that a Christian seeks to remain “close by Thee [Jesus] to stay” (Clarence Hernaman). So a Christian stands in relation with others while also in relation to Christ.]
There is nothing new in this regard since it is frequently said that to be a Christian is to live a Christ-like life. A Christian by what one says and does is to reflect what it means to be a Christian. What the lesson suggests is to recognize a more intimate and upfront identity and purpose when the topic is discipleship. The text this morning is all about purposeful relations in which ‘imitation’ rules, a motif not always appreciated!
The word “imitation” may give rise to the idea of something being less than the real thing, of being a copy, and at worst a fake. A Gucci bag is highly prized more than a Gucci knockoff! The latter may appear to be the real thing but quality and value will be considerably less when properly evaluated. In this example the bag imitation fails to measure up. However ‘imitation’ carries more significant meaning than being branded ‘fake.’
Imitation is “the quality of an object in possessing some of the nature or attributes of a transcendent idea.” It is “the assumption of behavior observed in other individuals.” So read two definitions from the eleventh edition of Merriam-Webster’s Collegiate Dictionary. Beginning in ancient Greece and expanding thereafter in meaning and application, “imitation” (i.e., mimesis) was an idea that came to govern the creation of works of art. The long history of ‘representation’ became the focus of what mimesis[The classic historical study now much debated is by Erich Auerbach, Mimesis: The Representation of Reality in Western Literature (Doubleday Anchor Books, 1953).] came to mean well into the modern era.
To imitate is to represent to some degree. This does not mean that all Christians would have been enthralled with what imitation came to mean or how it was employed. The first devotional book I can recall reading while in college was The Imitation of Christ. The book was read on a Greyhound bus while returning to Pasadena College from South Carolina during the summer of 1960. Why this book was read and not another is lost to time but the language in the edition read, with its ‘thees’ and ‘thous,’ remains! Good old King James! The book was written as a handbook for the spiritual life by Thomas à Kempis (1379-1471), a member of the Devotio Moderna reform
movement. The book’s title is derived from the opening paragraph, in Book 1:[Thomas à Kempis, The Imitation of Christ, translated by William Creasy (Ave Maria Press, 1989, 2004), 30.] “Anyone who follows me shall not walk in darkness,” says the Lord.
These are the words of Christ, and by them we are reminded that we must imitate his life and his ways if we are to be truly enlightened and set free from the darkness of our own hearts. Let it be the most important thing we do, then, to reflect on the life of Jesus Christ.
The book is said to be the most widely read devotional work next to the Bible and is regarded as a religious classic. The volume divides into four ‘books’ with the titles indicative of content: & quot; Helpful Counsels of the Spiritual Life,& quot; & quot; Directives for the Interior Life, & quot; & quot; On Interior Consolation & quot; and & quot; On the Blessed Sacrament. & quot; The approach is characterized by an emphasis on a person’s spiritual life and one’s withdrawal from the world, as opposed to an active imitation of Christ by other friars (cf. Luke 10:38-42. Thomas is closer to Mary than to Martha!). The importance of solitude and silence is stressed with devotion to the Eucharist a key element as the book draws to its close.
Since Thomas wrote for those who had turned away from the world, his focus largely disregards others as a field for Christian activity. There is an excess of warnings about life, the illusions of egoism, the dangers of speculation and little of the active participation with others for engaging those outside the church. Thus for many it has become a book “often bought but seldom read” (William Creasy). It follows that the ‘imitation of Christ’ as such is not a dominant theme in the book! As a result the reader is not challenged with what Jesus actually did in terms of specific situations.
How the book came to be accounts for its perspective. The four ‘books’ of The Imitation of Christ are comprised roughly of 30, 20, 80, and 30 pages, respectively, in the Creasy edition. Each of the four ‘books’ was written as a work in its own right. The earliest dated manuscript of Book 1 is 1420 and the fourth book appeared by 1427. Continued development by bringing the books together and subsequent editing occurred until the appearance of the 1441 autograph manuscript, which stabilized the text. Thomas’ book thus stands in sharp contrast to this morning’s biblical text. “Imitation” (if we can call it that!) in the best sense of the word rules from the very first verse,[Note that the issue is not one of ‘being,’ of Who the Father is or Who the Son is, but of activity, of what is done.] in John 5:19-29
19 Very truly, I tell you, the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise. 20 The Father loves the Son and shows him all that he himself is doing; and he will show him greater works than these, so that you will be astonished. 21 Indeed, just as the Father raises the dead
and gives them life, so also the Son gives life to whomever he wishes. 22 The Father judges no one but has given all judgment to the Son, 23 so that all may honor the Son just as they honor the Father. Anyone who does not honor the Son does not honor the Father who sent him. 24 Very truly, I tell you, anyone who hears my word and believes him who sent me has eternal life, and does not come under judgment, but has passed from death to life. 25 “Very truly, I tell you, the hour is coming, and is now here, when the
dead will hear the voice of the Son of God, and those who hear will live. 26 For just as the Father has life in himself, so he has granted the Son also to have life in himself; 27 and he has given him authority to execute judgment, because he is the Son of Man. 28 Do not be astonished at this; for the hour is coming when all who are in their graves will hear his voice 29 and will come out—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.
As previously noted, the fifth chapter of the Fourth Gospel marks the beginning of a lengthy section on the “Life-Giving Son of God,” who brings life and light to the world (5:1-12:50). Earlier in the chapter (5:2-18) we witnessed Jesus calling into question an important principle and practice, that of the Sabbath. However it was not the Sabbath itself that provided the immediate context but what Jesus did on the Sabbath. He healed a man, and was called to account for healing on the Sabbath.The scene now changes as we move deeper into chapter five. Marianne Thompson, a faculty member at Fuller Theological Seminary, says of John 5:19-29 that it “contains this Gospel’s most theologically packed account of
Jesus’ identity with respect to God.”[Marianne Meye Thompson, John: A Commentary, The New Testament Library (Westminster John Knox Press, 2015), 125.] Jesus contends against the charge that he “makes himself equal to God” (5:18) or that he has set himself up as a rival to the one true God by claiming God’s prerogatives as his own. Jesus notes that the Son does not act independently of the Father, but only does the work that God has given him to do. This is apparent through the emphasis given by three appearances of “amen amen” (= “very truly” in vv.19, 24, 25). Whatever the Father does, the Son does likewise.
A suggestion by C.H. Dodd that Jesus be seen as a son imitating what his father does, perhaps similar to an apprentice who learns his father’s trade has been widely accepted.[C.H. Dodd, The Interpretation of the Fourth Gospel (Cambridge University Press, 1963), 386.] The son learns well because his father, out of love for his son, shows his son all that he himself does. In effect Jesus learns
from the Father, sees what is done, and puts the Father’s own work into practice. The note that Jesus does nothing on his own, by only doing the work that the Father has given him reinforces the apprentice image with work and love of the Father emphasized. Thompson writes (126), Words such as submission, obedience, or subordination do not amply capture the point of the assertion that Jesus does ‘nothing on his own,’ which emphasizes rather Jesus authority from God and unity in love with God.”
Ben Witherington observes that this is more than the ancient aphorism, ‘like father, like son.’[See Ben Witherington, John’s Wisdom (Westminster John Knox Press, 1995), 140-141, 143.] He suggests ‘agency’ as the way to look at the Father and Son relationship. Jesus is God’s agent (i.e., God’s apostolos
[‘messenger,’ NRSV; John 13:16], one who is sent to realize God’s purposes, and thus Witherington comes closer to viewing Jesus in
representational terms. As he says, the love of the Father can be seen in expressing itself in terms of an ‘intimate partner’ relationship (142). Implied may well be more attention on “partner” than on “intimate” and unity.
The Son does all that the Father does, underscoring the far-ranging scope of Jesus’ work. The Son’s subsequent works will be ‘greater’ than those he has done. Even as all things are created through the Son (1:1), it is the graciousness of the Father to give all things to the Son (5:20, 22; cf. 3:15; 6:39; 12:32; 13:3; 16:15). The greater works are the Father’s own works of raising the dead and giving them life (v. 21). To this, too, the Son is privileged to share.
21 Indeed, just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.
Moreover, 25 “Very truly, I tell you, the hour is coming, and is now here, when the
dead will hear the voice of the Son of God, and those who hear will live. 26 For just as the Father has life in himself, so he has granted the Son also to have life in himself; 27 and he has given him authority to execute judgment, because he is the Son of Man.
Therefore Jesus has the power to call the dead out of the tombs (5:28) and to give eternal life (5:24-25). Eternal life properly belongs to the time after the resurrection but it is experienced in the present as fellowship with the life-giving God (17:3). Unity with the Father reigns!
Not only does the Son have the divine prerogative to give life, even to those once dead, the Son is given the power to judge or to render a decision that leads to life or death (5:22-24). Even though Jesus is given the power to judge, his mission is to save, not to condemn. Thompson can say (131),
Although Jesus has the power to judge, to acquit or condemn, he always expresses that power as the Son who does the work of the Living God, the life-giving Father. The One who has life in himself acts to bring life to the world. This is his commission, his mission, and his identity.
“O To Be Like Thee!”[Title of a song by Thomas O. Chisholm (1897), as found in Sing to the Lord: Hymnal (Lillenas Publishing Company, 1993), 490.]Imitation as noted earlier is said to be the acquisition of a quality or qualities found in another person that would enhance one’s own life and practices.
For the Christian no better or greater example of such a figure can be found than that of Jesus Christ. The heavenly Father set the bar for the Son; the Son in turn set the bar for us. As he, so we!
Dietrich Bonhoeffer has an interesting segment in his book on discipleship that fits here. The topic is “immediacy” and appears in his chapter on “Discipleship and the Individual.”[See Dietrich Bonhoeffer, Discipleship, 94-97.] Bonhoeffer reminds the reader that Christ is the mediator between God and human persons but also between person and person. In his words, “God intends to be the mediator.”
Bonhoeffer writes,
Breaking with immediate relationships is inevitable. There is no ultimate difference whether it takes place externally in a break with one’s family or nation, whether one is called to visibly bear Christ’s shame, to accept the reproach of hatred for humans…or whether the break must be borne hidden, known by the individual alone, who, however is prepared to make it visible at any time. (96-97).
What Bonhoeffer has in mind is the failure to recognize Christ as we get wrapped up in daily living. Immediacy occurs whenever and wherever Christ is no longer part of the context. Being Christ-like means ‘as one, so
two.’ Similar to Martin Buber’s observation that it is impossible to live constantly in an I-Thou relationship, is Bonhoeffer’s call to be reminded again and again that Christ the Center (the title of his lectures on Christology) needs to remain just that, the center!
For a disciple of Jesus, ‘God given realities’ exist only through Jesus Christ. Anything not given me for the sake of Christ does not come from God…. No human way leads from person to person. The most loving sensitivity; the most thoughtful psychology; the most natural openness do not really reach the other person—there are no psychic immediacies. Christ stands between them (95-96).As one, so two. As he (Christ), so we.
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