The Model of Jesus
Rev. Lonnie Richardson
Rev. Dr. Steven Peay
July 27, 1997
John 6:1-21
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"Man is the symbol using animal;" or, so said thecontemporary Rhetorical scholar and critic Kenneth Burke.Symbols, images are important to humans because even though weare capable of incredible abstraction,"seeing isbelieving." When we talk about models we're merely beginningto employ images in a reflective and critical way in order todeepen our understanding -- theoretical or otherwise -- of areality. So a model is simply a way in which we understand(sociological or communication models) or build (architectural orscale models). The word model comes from the Latin word modulus,which means a "small pattern." A model is a patternwhich can be followed.
So, what is the model which Jesus gives us? I think we findit, in part, in the passage from John's Gospel.
The account of Jesus' feeding of the five thousand is a storyone might say too good to be true. In actuality, it's too goodNOT to be true. Many Biblical commentators, especially those ofthe late nineteenth century and imbued with its naive search forabsolute scientific objectivity (which by the way has been scoredby people like Thomas Kuhn and Stephen Jay Gould), have tried toexplain it away. Even the distinguished Scottish commentatorWilliam Barclay offered alternatives to accepting the story as itwas. Barclay thought if one couldn't accept the story aspresented you could see that the five loaves and two fish becomea sacramental sign. Like the bread and cup -- a morsel in thepresence of God fills one up. Or, since people of that timerarely travelled any distance without food, the sight of Jesussharing this meager meal inspired generosity, which thenoverflowed.
I don't see the need to reject the truth of the story, or theother two explanations either. Why? Because in his actions Jesuslooked to God the Father. Remember his mission? To restore theconnection, the relationship between humanity and God. So helooked to the Father and thanked him for his love, care, andprovision and then he broke and gave. In the feeding of the fivethousand Jesus demonstrates the presence of the living God:actually, sacramentally, and in human actions.
Jesus models for us the proper relationship we're to have withGod and the way in which we're to act based upon it. God isactive among us and cares for us: he knows our needs and hisprovision for us in Jesus Christ are more than enough. Thus, Paulwould pray that believers would have "Christ dwelling intheir hearts by faith" and "have the power tocomprehend the breadth and length, height and depth and be filledwith all the fullness of God." The fullness allows us to actrightly, generously - all because we've been shown whatgenerosity is.
So he fed the crowd...and then he went off to the mountain byhimself. Mountains are always associated with God and Jesus'place of prayer points to his identification with the Father.More importantly, he went apart to pray. All of the great Fathersof the Church who commented on this Scripture were agreed: he didthis for us. Jesus modeled for us the need we have for solitudeand for prayer. Both not only connect us to God, but alsoreconnect us with ourselves. There's an old Latin proverb ofwhich I am quite fond: "Nemo dat, quod non habet." (Youcan't give what you don't have.) Jesus gave and then reconnectedwith the source of the supply, all to remind us that our wellneedn't ever run dry.
Jesus went apart. Paul bowed his knees before the Father.Martin Luther once said, "I'm so busy today, I'll need topray three hours instead of one." Each one knew that thesource of strength, of creativity, of life itself was availableto him through prayer. Jesus is the model for prayer.
Then he commanded the elements. I don't want to talk aboutthis from the aspect of the science. I just don't see it asimportant here. So what is important? I think two of the phrases:"don't be afraid" and "it is I." In saying,"don't be afraid" Jesus models the trust which comes inthe presence of the fullness of God. As Paul said, this fullnessis "able to accomplish abundantly far more than we can askor imagine." What we need to remember here is that God actsin power -- whether in the elements or in our lives. When thosedisciples were literally fearing for their lives, Jesus spokepeace to them -- and to the world around them -- in doing soJesus reveals the action of God and demonstrates his solidaritywith humanity. God is for us. Humanity has a purpose, a destinyand dignity. Fear is useless.
When Jesus identifies himself to the disciples he says,"Ego eimi" -- It is I. This is the Greek translation ofthe Hebrew name of God: "I Am." What Jesus reveals hereis the reality of the kingdom of God present among us.
Jesus modeled for us the dignity and completeness of the humanperson when reconnected to the Creator. when likeness is rejoinedto image then we know what it means to be filled "with allthe fullness of God."
So, how do we access this model? Through developing a personalspirituality -- not the generic stuff of Moore's Care of Soul orChicken Soup for the Soul, but the solid building of arelationship with God in Christ. For us to access the model wehave to get to know him -- not just know about him, and openourselves to the joy and wonder - not to mention possibility --of what the Fathers' of the Church called entheosis/divinisation.In other words, allowing God to fill our lives and then havinghim shine through them.
You know, I've often wondered why I've managed to make thetransition from monastery to Congregational church with as fewbumps as I have. Listen to what Glenn Hinson wrote about thePuritans and you'll not only have the explanation, but also aninsight into how our tradition pulls us into the model of Jesus.
Puritanism was spirituality. Puritans were to Protestantismwhat contemplatives and ascetics were to the medieval church.They parted company with theri medieval forbears chiefly in thelocus of their efforts. Where the monks sought sainthood inmonasteries, Puritans sought it everywhere -- in homes, schools,town halls, shops as well as churches. Sometimes knowingly, atother times unknowingly, they employed virtually the same methodsmonks used to obtain the same goal -- "the saint'srest," "heaven," or "full and gloriousenjoyment of God." Like the monks, they were zealous ofheart religion manifested in transformation of life and manners.Impatient with halfway commitments, they kindled fires forunreserved, enthusiastic embracing of the covenant. Everythingthey did, they did with solemnity and determination. The essenceof piety, declared Lewis Bayly, Bishop of Bangor, in The Practiceof Pietie, a work first published about 1610, which shaped themold of Puritan spirituality, is:
"to joyne together, in watching, fasting, praying,reading Scriptures, keeping his Sabboths, hearing Sermonsmreceiving the holy Communion, relieving thePoore, exercising inall humilitie the workes of Pietie to God, and walkingconscionably in the duties of our calling toward men."
In these words he summed up the whole Puritan platform.1
The model of Jesus is what the Puritan theologian William Amesdescribed as the task of theology: "the doctrine or teachingof living to God." Only God could show us how God wanted usto relate to him. Only God could show us the way to live as heintended us to live. Only God could show us what "the fulland glorious enjoyment of God" was. So, God came into ourmidst and modeled it for us in Jesus the Christ. "Seeing isbelieving" -- and we see God in Jesus, and in those whofollow, believe and live in him.
Rev. Richardson:
John 13:12-17
When he had finished washing their feet, he put on hisclothes and returned to his place. "Do you understand what Ihave done for you?" He asked them. "You call me`Teacher' and `Lord,' and rightly so, for that is what I am. Nowthat I, your Lord and Teacher, have washed your feet, you alsoshould wash one another's feet. I have set you an example thatyou should do as I have done for you. I tell you the truth, noservant is greater than his master, nor is a messenger greaterthan the one who sent him. Now that you know these things, youwill be blessed if you do them.
Foot washing was a common custom in Jesus' day. The roads ofPalestine were dirt. In dry weather, they were inches deep indust and in wet, they were liquid mud. The shoes worn weresandals, which gave little protection against the dust or themud. For that reason there were large waterpots at the door of ahouse; and a servant was there with a pitcher and a towel to washthe soiled feet of the guests as they came in. Jesus' company offriends had no servants. The duties which servants would carryout in must have been shared among each other. Jesus was first toserve. His foot washing exercise was a visible parable of kingdomexpectations. It was a model and lesson on the greatness ofservice.
Take off the napkin and put on the apron. In every realm oflife, desire for prominence and unwillingness to take asubordinate place wreck the scheme of God's possibilities throughus. A player is one day omitted from the team and refuses to playany more. An aspiring manager is passed over for a promotion towhich he thought he had a right and refuses to accept anysubordinate position. Pay attention to the model of Jesus.
After Jesus finishes, he says, If I, your Lord and Teacher,have washed your feet, you also ought to wash one another's feet.For I have set you an example, that you also should do as I havedone to you.
What can we expect when we follow the model of service inwhich Jesus invites us to participate?
It will help you to be healthy
A headline in American Health Magazine reads: New researchshows that doing good may be good for your heart, your immunesystem and your over-all vitality. According to this magazine,the University of Michigan's research center found that doingregular volunteer work more than any other activity dramaticallyincreased life expectancy and probably vitality. Men who do novolunteer work were two and one-half times as likely to dieduring the study as men who volunteered at least once a week.
Those of you who volunteered to paint the Social Hallyesterday may live longer because of it if you keep it up. By theway, next week we could use some help ...
Scientists are also finding that doing good may be good foryour immune system as well as your nervous system...In givingourselves away, we may be saving ourselves.
It will help you connect to God
Maybe this is what Jesus meant when he talked about gainingyour life when you loose your life ... Denying self and taking upthe cross and following him. This great event in the upper roomforms the basis for church discipline and leadership. Thisconstitutes one of the greatest challenges we face today. We arecalled to demonstrate a different kind of authority. Jesus taughtthat he who serves wins the hearts of others. They will obey him,calling him Teacher and Lord, because he loves them and servesthem.
Toward the end of his life, Albert Einstein removed theportraits of two scientists--Newton and Maxwell--from his wall.He replaced those with portraits of Gandhi and Schweitzer.Einstein explained that it was time to replace the image ofsuccess with the image of service.
Shape yourself from the model of Jesus. What feet can youwash? Do it!
Rev. Peay:
Mission, Message, Method and Model: the last four Sundays haveserved as a short course in Christology for the congregation anda refresher course for your ministers. What has been particularlystriking to me, is the realization of just how unified, simple,and straightforward God's work in Christ was and is. Jesus'mission is the restoration of humanity to its proper relationshipwith God, so that we can be complete. Jesus' message is thepresence of the kingdom. Jesus' method is himself -- since he isthe Father's method -- and us, because the Incarnation continuesin the life of the believer. Jesus' model is that of one inrelationship to God. In short, as St. Paul said, "God was inChrist reconciling the world to himself."
Mission, Message, Method, Model: what does it mean for us? Ithink it means that we can, to borrow a phrase, "be all thatwe can be" and more. What Jesus offers to us is more thanthe "human potential movement" can even dream about.Jesus offers us a share in the life of God. No story capturesthis more for me than that of the visit of Abba Lot to AbbaJoseph in the Egyptian desert. It goes like this:
Abba Lot came to Abba Joseph and said: Father, according as Iam able, I keep my little rule, and my little fast, my prayer,meditation, and contemplative silence: and according as I am ableI strive to cleanse my heart of distracting thoughts: now whatmore should I do? The elder rose up in reply and stretched outhis hands to heaven, and his fingers became like ten lamps offire. He said: If you will, you can become all fire.2
So can we all. Amen.
Rev. Richardson:
This is a church that wants to comprehend Jesus. Yourquestions are about the nature of Jesus Christ. Why is heimportant? How is he the Son of God? Can we trust the Biblicalwitness? We have developed an approach of faith seekingunderstanding, exploring the biblical Jesus and the significanceof his life.
We looked at the mission of Jesus. Jesus recognized theuniversal hunger for bread beyond physical bread. His mission wasto offer himself as God's fullness for a hungering soul.
We looked at the message of Jesus being the kingdom of God isat hand. It means we can look beyond life's present situation andit means we can look beyond present limitations to the reality ofGod's present and future.
We learned that Jesus is God's method ... And we areJesus' method. He's counting on us! He has called us to be thechurch in the world. God is counting on you for the continuingministry of Christ and God's kingdom.
Now, follow his model of service here and afar.
Let us pray.
O God, we are at times reluctant servants. Shape us to yourhands and feet. Empower us by your holy spirit to serve for yourglory. For we are your church, we are the body of Christ. Amen!
1E. Glenn Hinson "Puritan Spirituality" inProtestant Spiritual Traditions Frank C. Senn, ed. (New York:Paulist Press, 1986), p. 165.
2The Sayings of the Desert Fathers Benedicta Ward, SLG, trans.(Kalamazoo: Cistercian Publications, 1975), p. 88.
