The Riddles of the Fourth Gospel: An Introduction to John

Conclusion: Navigating the Living Waters

239 conclusion navigating the Living Waters of the Gospel of john N icodemus came to Jesus “by night” making bold claims about what he “knew” as a religious leader, while ironically revealing his ignorance of the ways of the Spirit in the ensuing discussion. Did he come around or did he remain in the dark? Notice that he stood up for Jesus in John 7 and was present at the cross, helping to bury the body of Jesus (19:39). Likewise, while the woman at the well initially misunderstood the offer Jesus was making, she came to see him as the Messiah. Not only did she believe, but she became an apostle to the Samaritans, bringing many to faith because of her witness. If Nicodemus and the Samaritan woman came around, maybe there’s hope for today’s readers, as well! Despite initial misunderstandings, or partial comprehensions of the Johannine message, fuller perspectives may yet emerge. Then again, as with every subject, the more we learn, the more questions we may have. Therefore, if this book even partially succeeds in its purpose, not only will readers have some questions addressed, but more questions will also be raised as we humbly realize how much we still do not know. In navigating the living waters of the Fourth Gospel, though, how do we appreciate its theology, while at the same time not falling into the dogmatism of religious certainty that the Revealer seems to challenge? Put otherwise, how does one exercise a response of faith, like the formerly blind man in John 9, without claiming that “we see”—the flaw of the spiritually blind religious authorities? The way forward, in 240 The Riddles of the Fourth Gospel Johannine terms, involves holding both poles of the Johannine witness together, in tension. In addition to appreciating the Son’s faithful subordination to the Father, this is what makes him equal to the Father in terms of representation. While the glory of God is displayed in the advent of the Logos, that encounter is conveyed in the fleshly humanity of Jesus as the Christ. While Jesus as the revelational way, the truth, and the life provides singular access to the Father, the saving Light of Christ enlightens all humanity, at least potentially—according to the Johannine text. To deprive the Johannine witness of its theological tension is to make it other than itself. Many of the classic theological discussions in the first half-millennium of the Christian movement found their resolution in restoring Johannine dialogical tension over against more monological doctrinal approaches, and the same would be true in later discussions. Appreciating at least something of the origin and character of John’s theological tensions, as well as its historical and literary perplexities, will also facilitate a more adequate understanding of the content’s meaning. Establishing such a base has central implications for taking the Fourth Gospel seriously, both personally and intellectually. Feeling Included without Becoming Exclusive ■ Taking the Fourth Gospel personally allows one to receive the gift of divine love experientially as one welcomed into the family of God, while at the same time acknowledging the underserved character of that gift. It is not that we have loved God, but that God has first loved us that counts. This is the gift of divine grace that transforms the world, a gift at the heart of Hebrew Scripture, and it must be revealed because it is contrary to the conventional ways of the world. In the world people live by merit— deservedness. Deservedness, however, brings judgment, which finally produces death. Therefore, the revelation of God’s undeserved love is essential for the redemption of humanity, not because God requires it, but because humans cannot conceive of it on their own. No one has seen God at any time, and no one can come to the Father except by being drawn by God, which is what God’s saving-revealing work does. This also explains why revelation is ever an affront to religious and political systems. These operate transactionally, motivating particular behaviors and beliefs with instrumental systems of rewards and punishments. The divine initiative, however, operates transformingly—as a factor of truth and its liberating power; to receive grace is to be born from above. The revelation of God’s undeserved love comes to humanity as a gift to be received, and, as Bultmann would say, humanity is faced with an existential choice: whether to respond for or against the Revealer.1 Such is the crisis...