i Have Realized That the Divine Feminine is Far More Than We Can

8/3/2019 i Have Realized That the Divine Feminine is Far More Than We Can

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>

> i have realized that the Divine Feminine is far more than we can

> ever imagine. You can start by understanding the Universe and

> Quantum mechanics, and the Consciousness behind it. i have only

> taken a few steps and am already silenced by its awesome Grandeur,

> immense Beauty and unfathomable Intelligence. How can we even think

> of imposing even a single rule, ritual or leader for that

> realization of the Divine?

>

"In 1930 Rabbi Herbert S. Goldstein, a prominent leader in the American Jewish community of

New York, fired off a telegram to Albert Einstein. The rabbi did not waste words: `Do you believe

in God? Stop. Answer paid. 50 words.'

`The telegram was prompted by a public altercation that had arisen when Einstein published astatement that, to the consternation of some of his fellow scientists, he always referred to himself

as `religious.' He had written:

The most beautiful emotion we can experience is the mysterious. It is the fundamental emotion

that stands at the cradle of all true art and science. He to whom this emotion is a stranger, who

can no longer wonder and stand rapt in awe, is as good as dead, a snuffed out candle. To sense

that behind anything that can be experienced there is something that our minds cannot grasp,

whose beauty and sublimity reaches us only indirectly; this is religiousness. In this sense, and in

this sense only, I am a devoutly religious man.[1]

As some recent writers busily exhume the worn-out scientific arguments against religion thatwere marshaled so energetically in the nineteenth century, it is useful to note that the greatest

physicist of the twentieth century had quite different ideas on the subject. Einstein, it seems,

considered himself to be a devoutly religious man. He recognized both the strengths and the

limitations of science. And he also recognized the place of mystery in human life. Still, it is also

important not to consign the discoverer of E=mc2 to the conventional religious camp either. I

doubt that Einsteins answer satisfied Rabbi Goldstein. Using even fewer than the 50 words

allotted him, he told the rabbi that he leaned toward the kind of God Spinoza describes, `who

reveals himself in the harmony of all that exists.' He did not, however, believe in a God `who

concerns himself with the fate and the doings of mankind.[2]

Harvey Cox, The Future of Faith,

New York: HarperOne, 2009, pp. 21-3

1. Quoted in Walter Isaacson, Einstein and Faith,Time, April 16, 2007, p. 47; the articlefeatures excerpts from Issacsons book Einstein (New York: Simon & Schuster, 2007).2. Issacson, Eistein and Faith.

Texts extolling the Mahadevi contain many examples of her identification with the world orthe cosmos. The Mahadevi is often identified withprakrti, primordial matter or nature. The


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stuff of creation, the basic matter of the world, is affirmed to be a divine being. In the Devi-mahatmya the world is said to be filled by her (11.5); she is said to constitute every createdthing (11.6). In the Devi-bhagavata-purana she is said to be present everywhere in theuniverse, from Brahma to each blade of grass (1.9.31-32). The Devi herself proclaims to Visnuthat everything that is seen is she (1.15.52). At the time of the dissolution the Devi is said towithdraw the world into her womb and then to exist as the seed of the universe until the nextcreation, when she grows and blossoms forth (3.3.54-55). She is said to appear in the form of

the universe. As a spider weaves its web, the Devi creates the universe out of her own body(3.4.41; 4.19.10). In the Lalita-sahasranama she is called she whose form is all (Sarvamayi,203), she whose body is matter (Ksetrasvarupa, 341), she who is the world (Jadatmika, 419),she whose womb contains the universe (Visvagarbha, 637), and she whose form is all existingthings (Bhumarupa, 666). She is also called Mahi (718) and Dhara (955), two common namesfor earth.

David R. Kinsley, Hindu goddesses: visions of the divine feminine in the Hindu religioustradition

University of California Press; 1 edition (July 19, 1988) , Pages 179

"The Great Serpent Mound has been classified with a large collection of North American

prehistoric earthen mounds extending from the East Coast to the Mississippi and beyond. Thisparticular work, however, is distinguished from the countless other mounds and earthenstructures throughout the eastern United States in that its design can be dated to a periodabout 5,000 years ago. Only Watson Brake, a group of mounds in Louisiana discovered in thelast decade of the twentieth century, can rival its antiquity. But to my knowledge, nothing inthe Americas compares with the Serpent Mound in terms of the precise astronomic,arithmetic, geometric, and spiritual knowledge it embodies...

The Great Serpent Mound is situated in southwestern Ohio's Adams County, not far from theOhio River. It is on the western edge of an elevated plateau overlooking Brush Creek, one ofthe last unpolluted streams in the entire state. Owning three features, the Serpent's completebody, uncoiled and stretched out, would measure more than a quarter of a mile tip to tail. Itsheight varies from the perhaps less than ten inches at the end of the tail's helix to several feetat the opposite end. The earthwork appears to be a serpent attempting to swallow,

regurgitate, or simply be in association with an object archaeologists refer to as "the ovalfeature," or the Great Oval. At the very western end of the Serpent is the smallest feature, atriangular mound measuring approximately 31.6 feet along its east base.

The earthwork is aligned exactingly to the north. Numerous other features show that itsbuilders oriented it to astronomical phenomena in a startlingly rich and detailed fashion andbuilt it in accord with precise principles of geometry and arithmetic. Many other prehistoricearthworks and stonework also show astronomical and mathematical connections, but it is oneof the aims of this book to demonstrate how the Great Serpent Mound is unique in the sheernumber and complexity of these connections. In this regard it exceeds even the Great Pyramidof ancient Egypt or the Parthenon of Greece. Truly, it is a wonder of the prehistoric world...

The mysteryof the Serpent Mound boils down to the questions of who designed it, whoconstructed it, and why. It is probably beyond our capacities to determine exactly what our

Serpent was signifying. In the opinion of some, it is a "manitou," a Native American tem for"spiritual entity." I would take this notion a step further, being now convinced that our Serpentis "Gitche Manitou," which is to say, the "Great Spirit" and ancestral guardian of the ancient

people. Yet while the Great Serpent has long been believed to be a treasure indigenous toNorth America, there are undeniable connections in its design to distant regions of the ancientworld...

Our Great Serpent, showpiece of the world's ancient architectural forms, may once have beenperceived as the representation of an extensive body of knowledge that could be wiselydescribed as a philosophical masterpiece, a magnum opus. Constructed to demonstrate the


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highest possible esoteric concepts, our Serpent Mound is the remnant of an ancientphilosophical transmission...

Whatever its origin, properly understood, the symbolism of the stellar serpent contained in theGreat serpent Mound may be viewed as a golden thread running through all the great religioussystems of the world and potentially functioning as a key to their secrets. The serpent imageitself is a compacted seed of light, a bearer of all knowledge. Like the worm of the mythical

phoenix, the shape is which is familiar yet forgotten, the Great Serpents destiny is to berecognized as a harbinger of light, ultimately to be reinstated to its true fullness of form,dominating the landscape and politics of the human race. It would be the first of theapocalyptic seals to be opened, aptly called the Great Seal.; these auguring a time whenpeace and prosperity will once again rule the Earth.

Though we now have begun to see that the patterns contained in some of the earthworks areactually alignments pertaining to the stars and to the paths of the sun and moon along thehorizon, we are also at the dawn of a more far-reaching illumination. So profound in meaning

and broad in scope is this revelation that it may well test the general populace to the rationallimits of its mental horizon ... the focus of a multi-dimensional scheme of the genius of adistant golden age"

xiii-xvi

For Martin Luther (1483-1546) the Gospel of John was the main Gospel, because it proclaimedChrist so clearly. In recent times, however, this Gospel has become more and more the puzzle ofthe NT, both historically and literally, in theology and in the history of religion. This is also true forits eschatological outlook. It replaces the eschatological terms of the synoptics with its ownterminology. The standard synoptic term the kingdom of God is only used twice in John, and theterm this aeon is replaced by this cosmos, the future aeon by the eternal life, and the endof the aeon by in the last day, to list just a few changes. It is also the only Gospel that talksabout the ruler of this cosmos, and it has no specific apocalyptic passages in contrast to thesynoptic Gospels (Mark 13; Matt. 24; Luke 17 and 21).

In the Gospel of John, Jesus talks about my Fathers house instead of about heaven (John

14:2), and he says he will come again (14:3), a phrase not used in the synoptic Gospels. On theother hand, he assures those who believe in the One who sent him that they already haveeternal life (5:24). They will not come into judgment, but have passed from death to life. WhenMartha says about her dead brother, I know that he will rise again in the resurrection on the lastday, Jesus replies in a similar way, I am the resurrection and the life. Those who believe in me,even though they die, will live, and everyone who lives and believes in me will never die (11:24-26). Does this mean that the now is so decisive as to devalue the future? Or do we already haveeternal life now and nothing else is to come?

It would be a serious misunderstanding to assume that John eliminated all future eschatology andconcentrated strictly on the present as the time of salvation. It is true that according to John,salvation is a present reality for the believer. While this presence of salvation has to becontinually actualized, it is presupposed that there is a dimension of salvation after death in the

life to come. But the true future is actualized. John wants to demonstrate that in Jesus Christ theexclusive opposition between God and the world is bridged. Jesus is the incarnate Word of God(1:14). One can see, by the authority Jesus claims and through the actions he performs, that Godhimself speaks and acts in and through him (14:9-11). In Jesus the opposition between thepresent life and the life beyond is bridged. Therefore the opposition between life and death,between time and eternity, and between present, past, and the future is only a relative one. Eventhe law of gravity is suspended when confronted with Jesus Christ (6:19). Because of the comingof the divine into the sphere of the created, the boundaries of this world have only a relative, but


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not irrelevant, character. The main task is accomplished; the ruler of this world is already judged(16:11).

While in Jesus Christ the opposition between this life and the future one is bridged, for thebeliever a new dichotomy emerges. Jesus was not the Messiah everybody expected. He cameto what was his own, and his own people did not accept him (1:11). The Gospel of John is the

Gospel of great misunderstandings. In fascinating style the Gospel writer managed to point outthat unbelievers are confronted when Jesus like a color-blind person is confronted with trafficlights. One may know everything about it, but in the decisive moment one cannot grasp the exactmeaning. Unbelievers constantly misunderstand Jesus. They exclude themselves fromparticipation in the real future, because only believers can discern that Jesus opens up the realfuture for us. Believers have the promise of the Comforter, or the Holy Spirit (14:16-17, 25-26;16:4b-11, 12-15), whom Jesus Christ will send to guide them into all truth. The Comforter bridgesthe gulf between the historical Jesus who is no longer among them and the proclamation of thegospel.

Hans Schwarz, Eschatology

Wm. B. Eerdmans Publishing Company (January 31, 2001), pgs. 88-90

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At the end of the foot washing, Jesus has commanded the disciples to love oneanother (13:34). In verse 15, love and commandment are again linked. The one wholoves Jesus keeps his commandments. The call to remember and keep thecommandments is a familiar aspect of Moses farewell discourse (see Deut. 6:5; 10:12;11:1-8, 13). Jesus likewise calls on his disciples to keep his commandments: mostspecifically, the disciple is to love as Jesus loved. The discourse will return to the topicsof love and commandment in verse 21. The intervening verses introduce a new topic,the Paraclete or Spirit. As the reader will learn throughout the farewell discourse, thecoming of the Paraclete plays a role in the believers ability to remember and to keep thecommandments of Jesus after his departure. One of the Paracletes roles is to remind

you of all that I have said to you (v. 26). The first mention of the Paraclete is foundwithin the context of Jesus words bout keeping his commandment to love.

Verse 16 is the first reference to the Advocate or Paraclete (Greek,parakletos) (see also14:26; 15:26-27; 16:7b-11; 16:12-15). The Greek word has a wide range of meanings,which are reflected in its many English translations: Comforter, Advocate,Counselor, Helper.

The Spirit (Paraclete) plays a larger role in the teaching of Jesus in John than in any ofthe other Gospels. The Paraclete is key to Jesus preparation of his disciples for their lifeafter his return to God. The prominence of the Paraclete addresses a key set oftheological questions. If Jesus as the incarnate Word brings a distinctive revelation of

God to the community, what happens when the incarnation ends? Was the revelation ofGod in Jesus available only for those who had firsthand experience of the historicalJesus and his ministry? Is Jesus revelation of God limited to one moment in history, ordoes it have a future beyond its particular historical moment?

The farewell discourse positions the Paraclete as the link between the historical ministryof Jesus and the future ... Two central roles of the Paraclete emerge from the fiveParaclete passages (14:16-17; 14:26; 15:26-27; 16:7-11; 16;12-15) as ways ofextending the revelation of God in Jesus into the future: the Paraclete as the ongoing


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presence of Jesus in the post resurrection community and the Paraclete as teacher andwitness. As the ongoing presence of Jesus, the Paraclete abides with the disciples andis not seen or known by the world (14:16-17). As teacher and witness, the Spiritcontinues to speak as Jesus has spoken and aids the disciples interpretation of theevents of Jesus life (14:26; 15:26; 16:13-14).

Gail R. O'Day, Susan Hylen, Johnpgs. 147-8----------------------------------------------

An unsettling point, yet ever more relevant to believers in later ages of faith, is that theexperience of God happens in the midst of intense, defiant, counter-culturalconfrontations. Losing face in the prevailing culture seems to be a condition forexperiencing the reality of the only true God (17:3). The dynamics of human glory andreputation (5:41-44; 7:18), the cultivation of the ruler of this world, the power of humanrespect (8:15; 12:43), the culture of violence and hatred, the idolatrous subservience toimperial authority (19:15), all are heart-numbing realities that make faith in the Son andobedience to the Father impossible (5:37b). The Paraclete comes to contend against

these self-justifying mundane forces (16:8-11). The promised opened heaven (1:15) ofcommunion and dwelling in God, of mutual love, and the gifts of truth, joy, peace, andlife to the full (14:15-27) are in stark contrast to the way of the world (1 John 2:15-18).Nonetheless, as will be seen as our investigation unfolds, the pressure of false gods ofthe dominant culture is intense. Believers come to know the one true God in spirit and intruth (John 4:23-24) only when they are prepared to make a stand of practical adorationin the face of the powers ranged against them. God is known in the ongoing struggle ofthe believers to keep themselves from idols (1 John 5:21).

While the great arc of Johannine theology stretches all the way from what was in thebeginning (1.1) to Jesus return to the glory that was his before the foundation of theworld (17:5, 24; 20:17), it dips into the depths of where believers find themselves: in

the world (17:14-26). However exalted the reach and sweep of Johns vision, it isalways grounded in the actuality of our worldly existence. While it ends in glory (17:24), itnever ceases to engage the darkness, ambiguity, conflict, and scandal of our presentbeing-in-the-world. Whatever splendor of divine revelation, it has allowed for rejection,betrayal, scandal, hatred, and violent killing. Yet the deadly effects of rejection andunbelief play their part in the drama of divine design. The glory of the Father is revealedin the Son. He is lifted up on the cross (8:27-29) to draw all to himself (12:32)not onlydespite, but from within, the influence of what is anti-Christ and anti-God at work in thehuman heart and society.

The communitys faith in the true God will continue to demand great courage in the faceof a huge antagonistic resistance. The impetus to appropriate the original experience of

God is generated in the Gospel by difficulties that arise from outside the community. Inthe Letters, the conflict and divisions occurring within the community with the passage oftime demanded a radical recentering of that communitys faith. In both cases, acommunitys problems are resolved only by turning to God.

Experiencing God in the Gospel of John

Anthony Kelly, Francis J. Moloney, pgs. 13-14


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THE GOD OF THE GOSPEL OF JOHN

Jesus is distinguished not only from ancient worthies who were denied a vision of Godface to face, but also from his disciples, for they also fall under the rubric initially of those

who have not seen God. Although they have seen Jesus, the Son, they do not see theFather as Jesus does. That is, their vision of the Father is of a different sort than thatwhich the Son has, for only the Son sees the Father directly. The unique character of theSons vision is underscored rather than undercut by a passage that might at first glanceindicate that the disciples have indeed seen God. Philip requests that Jesus show themthe Father. This request rests on the assumption that God can bee seen, even if such avision is not frequently granted to human beings. Philip assumes that Jesus could fulfillthe request. Philips request is not a ludicrous entreaty to see an invisible God but rathera request that Jesus somehow grant to them a vision of the unseen God. Jesusresponse to Philip, If you have seen me, you have seen the Father, means not that theFather and Jesus are identical but that the Son so fully embodies the Word, glory, andlife of the Father that to see the Son is to see the Father. There need be no journeys to

heaven, no practice of mystical techniques, in order to gain a vision of the Father, for theSon incarnates the Fathers glory and hence makes the Father known.

The Father-Son relationship is crucial to seeing the Father, for it is a relationship inwhich the very identity of the one depends upon the relationship to the other. Inasmuchas the Father and Son cannot simply be collapsed into each other and always maintaintheir distinct identities, the vision that the disciples have of the Father is not identical tothe vision that Jesus has. Jesus sees God; but all others see Jesus, or God asmanifested in and through Jesus. Only the Son has seen the Father. In this sense, theJews and the disciples are on equal footing. As we shall discover, however, it is theperception of the Sons relationship to and unity with the father that allows the disciplesto see the Father in the Son. Hence, their seeing will also be distinguished from that of

the Jews. Even so, the Sons vision of the Father remains unique...

Precisely because others cannot see the glory of Jesus in the same way as his disciplesdid, they must be assured of his presence with them in other ways. Jesus thus assuresthem that their prayers will be heard and answered, a promise of his faithfulness to hisown in spite of his absence, the specter of which causes fear and anxiety. Jesus seeksto quell these fears and anxieties throughout the Farewell Discourses.

First, the Gospel seeks to assure those who have the written word rather than theIncarnate Word present among them that their faith is in no way second best of inferiorto that of the eyewitnesses. The written word, by recounting the signs and words thatJesus did and said, puts one in the position of :seeing the signs and hearing the

words of Jesus, and so of coming to faith (20:30-31). Second, a primary function of theSpirit-Paraclete is to make real on the ongoing presence of the Father and the Son. TheSpirit calls the past to mind (14:26; 16:14), reveals the future and teaches the disciples(14:26; 16:13), and bears witness to Jesus (15:26-27). The written word and the Spiritare necessary precisely because the Son is now absent from the sight of his followers.Since the Son can no longer be seen in the same way, neither can God be seen inexactly the same way. Third, the promise of continued hearing spans, at least in part, thedistance between Jesus and his own created by Jesus departure from them. Theirprayers will be heard, in spite of Jesus absence.


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There remains in Johannine theology the hope and promise that the believers will againbe granted a vision of God, and it will be the same vision of God that the Son has. Inanticipating this reality, those who never saw Jesus are in precisely the same situationas those who did. Although the hope of seeing God is asserted most explicitly in 1 John,it is nevertheless implied in the Gospels as well, as in Jesus promise that he will take

the disciples to be with him, that is, in the presence of the Father (14:3).

Marianne Meye Thompson, The God of the Gospel of JohnWm. B. Eerdmans Publishing Company (October 2001), pgs. 113-6

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John's wisdom: a commentary on the Fourth Gospel

By Ben Witherington, page 251

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Jesus promises to send to his disciples one called in the Greekparakletos, and more tothe point is said to be another parakletos, which intimates that Jesus was the first one.The meaning of this Greek term in this context has been much debated, withsuggestions ranging from Counselor to Comforter to Advocate. Whatever it means aboutthe Sprit it must mean in the case of Jesus as well, otherwise the comparison another

parakletos would be meaningless. It suggests that the Spirit will have the same agendaand functions and power that Jesus previously had, at least in some respects. It is atthis point that we remember the language and agency that appears over and over again

in this Gospel and is applied to Jesus. Here, this same sort of language is applied to theSpirit, and it will in somewhat similar fashion be applied to the disciples as Jesusmissionaries in 15:18-27. If we examine all the passages in the farewell discourses inwhich the Spirit is referred to, we see that the Spirit has in the main a threefold task: (1)to indwell the believer and convey the divine presence and peace, including Jesuspresence to the believer (14:17-20, 27); (2) to teach the believer and to guide thebeliever into all truth and to testify to the believer about and on behalf of Jesus (14:26;15:26); (3) to enable the disciples to testify about Jesus to the world and by means of theSpirits guidance and power convict the world about sin, righteousness, and judgment(15:26-27; 16:8-11). The language of agency is used quite clearly of the Spirit and ofJesus ...

The Spirit is Jesus agent on earth, just as Jesus has been the Fathers agent. The Spiritwill equip the disciple with the presence of Jesus, and the understanding of Jesusteaching, as well as with the power to convict and convert when witnessing to the world,not to mention equipping the disciple to face whatever persecution or trials or expulsions... the disciple may face in the course of his or her mission work... the ultimate goal ofthe Spirit is salvific, involving the sanctification of the believer in the truth and salvation ofat least some from the dark world.


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The disciples are indeed being comforted with the knowledge that when Jesus departs,the divine presence will not be withdrawn from them but will return to them in the form ofthe Advocate, the Holy Spirit. But comfort and consolation are not the Spirits only, orperhaps primary, role, as a reading of all the Paraclete sayings together will show. TheSpirit empowers the disciple with the presence, knowledge, and authority of Christ to doeven greater works of mission than Christ was able to do. The Spirit becomes Advocate

both for Christ and of the disciple in the witnessing situation, attempting to convict theworld of sin, or defend the disciple if necessary when the disciple is under fire.

The Spirit is basically not an innovator; rather, the Spirit leads the disciples into the truththe Son has already conveyed, by reminding them of Jesus teaching (14:26)... TheSpirit, however, does not only speak about the past but also conveys the message ofJesus about the future (16:13), presumably the disciples future. Thus the Spirit is seenas a source of continuous revelation for the disciples, but that revelation is seen asultimately going back to the exalted Jesus and is not confused with the role of remindingthe disciples what Jesus has said during his earthly ministry. The words of the exaltedJesus are basically notconveyed in the farewell discourses, they are only promised assomething the Spirit willbring when the Spirit comes...

The discourse closes with the command, Rise, let us be on our way (14:31), and onesenses it is time to go to Gethsemane (cf. 18:1ff.) In conclusion, Segovia is right tosuggest about this last section of the first farewell discourse that the description ofJesus departure as both act of love for the Father and an encounter with the ruler of theworld again introduces the possibility of a similar encounter with the world and its ruleron the part of the disciples in the course of their own mission in and to the world.... Suchveiled warnings provide a counterbalance to both the didactic and consolatory functionsof the unit.

Ben Witherington, John's wisdom: a commentary on the Fourth Gospel,Westminster John Knox Press; 1st edition (January 1, 1995), pgs. 251-4

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Jesus comments on Nicodemus failure to grasp his teaching: That which is born of theflesh is flesh, and that which is born of the Spirit is spirit (v. 6). To be born of the fleshmeans to be content with what one can observe and control. Living in the flesh meansmaking judgments on the basis of what one senses (cf. 7:24; 8:15). Birth in the Spiritleads into a different way of seeing and understanding but Jesus turns directly toNicodemus, urging him not to marvel at his word (v. 7: me thaumases hoti eipon soi) thatrebirth must take place through a gift from above (anothen). Misunderstanding shouldcease, and to guide Nicodemus Jesus resorts to a brief parable on the wind/the Spirit

(v. 8). The same Greek word (to pneuma) can be used for the wind and the Spirit.Making a play on this word, Jesus starts with a reflection on the everyday experience ofthe wind. The wind (to pneuma) is a mystery; one can experience it; it is part of life. Butone can never claim to have discovered and explained where it comes from or where itis going. On the basis of this observable truth about the wind (to pneuma), Jesus affirmsthat it is also thus with those born of the Spirit (to pneuma). The Spirit, like the wind, isentirely beyond both the control and the comprehension of man; it breathes into thisworld from another (Barrett, Gospel211). One can never determine its origin anddestiny. Nicodemus limited response would be overcome if he could recognize that he is


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summoned into the realm of God, where those born of the Spirit have their origin anddestiny in the mystery of God.

Nicodemus remains nonplussed. His response to Jesus teaching is not one of refusal orrejection. However, it is a stunned confession, reflecting his inability to move away fromhis own categories into the mysterious life in the Spirit that Jesus is offering: How can

this be? (v. 9). There is weakness in this response, and Jesus chides as he remindshim that he is a teacher of Israel (v. 10a). He should have been able to grasp some ofthe meaning of Jesus teaching. The idea of a life in the Spirit that transcends thehuman spirit and understanding was not new in Israel. It was part of its religious tradition(cf. Exod 15:8; Isa 40:7; 44:3; 59:21; Ezek 11:19-20; 36:26-27; Joel 28:29; Job 34:14;Pss 18:15; 51:10; Wis 9:16-18; IQS 3:13-4:26), and Jesus will shortly refer to suchteachings as earthly things (v. 12: ta epigeia)...

What has been said so far comes from the best of Israels tradition, but these truths aredescribed as earthly things (v. 12a: ta epigeia). If Nicodemus, a ruler of the Jews anda teacher of Israel, is unable to believe these things, how much more difficult will theJews have in believing Jesus further revelation of the heavenly things (v. 12b: ta

epourania). Jesus, however, will not be deterred. He has shared the richness oftaepigeia with Nicodemus in vv. 1-10; he will now proceed to tell ofta epourania in vv. 13-21. The point of vv. 11-12 is not so much to show that Judaism is wrong, but to tell thosewho might be happy to settle for Israels religious traditions (earthly things) that more isnecessary (heavenly things) for salvation. A newness is made possible because of therevelation that comes from above. What follows is a synthesis of the Gospel message onJesus as the heavenly revealer (vv. 13-15) and the subsequent salvation orcondemnation that flows from an acceptance or refusal of this revelation (vv. 16-21).

The revelation of the heavenly (vv. 13-15). Jesus affirms the uniqueness of therevelation of the Son of Man by means of a strong contradiction (oudeis) of anysuggestion that the great revealers of Israel had been to heaven, seen the heavenly

secrets, and returned to reveal them. No one has ever ascended into heaven (v. 13a).There is only one who can authoritatively reveal the heavenly things: the Son of Manwho has come down from heaven (v. 13b). This is the basis for his earlier words toNicodemus. He knows what he is saying and he has seen that to which he bears witness(v. 11). Jesus proclaims what has already been said in the Prologue: No one has everseen God; the only Son, who is turned toward the Father, he has made him known(1:18). This second reference to the Son of Man also catches up the earlier promisemade to the first disciples: greater faith will produce greater sight. They will see therevelation of the heavenly in the Son of Man (1:51). Only Jesus, the word become flesh(1:14), the Son of God (1:18), the Son of Man (1:51, 3:13) reveals the heavenly things.

The Gospel of JohnFrancis J. Moloney, Daniel J. Harrington,Liturgical Press (April 1998), pgs. 93-5

The Paraclete


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A group of five unique sayings are found in the upper room discourse (chs. 14-16),having to do with the coming of the Holy Spirit, who is called the Paraclete.

The essential meaning ofparakltos is vigorously debated. Some derive the Greek wordand find its meaning in the verbparaklaleo, while others deny this possibility. Thetranslation of the AV, comforter, goes back to Wycliffes early English translation

(fourteenth century) when the word, coming from the Latin confortare, meant to makestrong or to fortify. Few contemporary scholars find much of the idea of comfort in theparaclete sayings. The Greek word has an unambiguous meaning, advocate, in theforensic sense, and is applied in this sense in 1 John 2:1 to Jesus, who is the advocatebefore the Father in heaven for the disciples on earth. These are the only places in theNew Testament where the word occurs. The Paraclete in the Gospel does indeedexercise a forensic ministry in convincing the world, but it is the word of the prosecutingadvocate (16:8) rather than a defending advocate. The linguistic problem is found in thefact that the Johannine Paraclete is primarily a teacher to instruct and lead the disciplesrather than a advocate to defend them...

The Nature of the Paraclete

Jesus spoke of the Spirits coming as another(allon) Paraclete (14:16). This impliesthat Jesus has already been a paraclete with his disciples, and that the Spirit will cometo take his place and continue his ministry with the disciples. This fact is strikinglyevident inthe similarity of language used of the Spirit and Jesus. The Paracletewill come;so also has Jesus come into the world (5:43; 16:28; 18:37). The Paraclete comes forthfrom the Father; so did Jesus come forth (16:27-28) from the Father. The Father willgive the Paraclete at Jesus request; so also the Father gave the Son (3:16). The Fatherwill sendthe Paraclete; so also Jesus was sent by the Father (3:17). The Paraclete willbe sent in Jesus name; so also Jesus came in the Fathers name (5:43). In many waysthe Paraclete is to Jesus as Jesus is to the Father. 32

If the Paraclete is the Spirit of Truth, Jesus is the Truth (14:6). If the Paraclete is the HolySpirit, Jesus is the Holy One of God (6:69). As another Paraclete, the Paraclete is, as itwere, another Jesus. 33 Jesus has been with the disciples but a short time; theParaclete will come to be with them forever (14:16).

A theology of the New TestamentGeorge Eldon Ladd, pg. 329

32. R. E. Brown, The Paraclete, NTS13 (1967), 12633. Ibid., 12834. E. Schweizer, Pneuma, TDNT6:443. Others think this is a promised ofreunion after the resurrection (C. K. Barrett, John, 387). The promise that you will

see me (v. 19) does not militate against this interpretation, for the same verb canbe used for seeing death (8:51) and for seeing God himself (12:54).

Note:"There are some Christian groups who teach that the Holy Spirit is feminine, or hasfeminine aspects. Most are based on the genders of the verbs in the original Biblelanguages where the Holy Spirit is the subject. In Hebrew the word for spirit (ruach) isfeminine. In Greek the word (pneuma) is neuter, and in Aramaic, the language which isgenerally considered to have been spoken by Jesus, the word is feminine. This is not


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thought by most linguists to have significance for the gender of the person given thatname. There are biblical cases where the pronoun used for the Holy Spirit is masculine,in contradiction of the gender of the word for spirit (John 16:13). The Syriac language,which was in common use around 300AD, is derived from Aramaic. In documentsproduced in Syriac by the early Miaphysite church (which later became the SyrianOrthodox Church) the feminine gender of the word for spirit gave rise to a theology in

which the Holy Spirit was considered feminine." Wikipedia--------------------------------------------------------------

Resurrection

The teaching of the resurrection in the Fourth Gospel involves both a future objectiveeschatological event and a present spiritual reality. We find a reiterated emphasis uponthe bodily resurrection at the last day when the dead shall be raised in the fullness ofeternal life; but we also find that the life that pertains to the resurrection has reachedback into the present age and has become available to people in the spiritual realm. Thispresent anticipatory enjoyment of the resurrection is due to the

A theology of the New Testament

By George Eldon Ladd, page 341

The Mission of the Spirit to the World

If the primary function of the Spirit-Paraclete to believers is that of teacher andinterpreter, She* is to the world an accuser. And when she comes, she will convince theworld of sin and of righteousness and of judgment, because they do not believe in me; of

righteousness, because I go to the Father, and you will see me no more; of judgment,because the ruler of this world is judged (16:8-11). Jesus here is describing how theHoly Spirit will work through the ministry of Her disciples in the world as they proclaimthe truth as it is in Jesus. Of themselves, their word is only a human word; butempowered by the Spirit, it will have convicting power. She will convict them that Jesuswas indeed the righteous one, as God is righteous (17:25). Although He wascondemned by the Jews as a blasphemer and crucified by Pilate ostensibly on thegrounds of political sedition, His resurrection and ascension will vindicate His claim to bethe Holy One of God (6:69).

* "There are some Christian groups who teach that the Holy Spirit is feminine, or hasfeminine aspects. Most are based on the genders of the verbs in the original Bible

languages where the Holy Spirit is the subject. In Hebrew the word for spirit (ruach) isfeminine. In Greek the word (pneuma) is neuter, and in Aramaic, the language which isgenerally considered to have been spoken by Jesus, the word is feminine. This is notthought by most linguists to have significance for the gender of the person given thatname. There are biblical cases where the pronoun used for the Holy Spirit is masculine,in contradiction of the gender of the word for spirit (John 16:13). The Syriac language,which was in common use around 300AD, is derived from Aramaic. In documentsproduced in Syriac by the early Miaphysite church (which later became the Syrian


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Orthodox Church) the feminine gender of the word for spirit gave rise to a theology inwhich the Holy Spirit was considered feminine." Wikipedia

Sergius Bulgakovs The Comforteris the most comprehensive and profound book aboutthe Holy Spirit ever written by a Russian theologian, and perhaps one of the mostprofound books about the Holy Spirit ever written. Bulgakovs stated goal in this book isto continue the work of St. Athanasius, who investigated the christological aspect of theDivine-humanity, interpreting the latter as the dyadic action of the Son and the HolySpirit. In The Comforter, Bulgakov extends Athanasius conception into an inquiry intoDivine-humanityas the work of the Son andthe Holy Spirit, who in their indivisible dyad,reveal the Father.

The Holy Spirit is often referred to as the Paraclete, in Greek:parakletos. Raymond E.Brown has written the following:

In its root meaning the Greek term means called [kltos] alongside [para]; and like itsLatin equivalent advocatus (called [vocatus] to [ad]), it has a forensic or legal use.When people are in trouble, they call in a lawyer or counsellor oradvocate to standbeside them in court. The legal context fits the Johannine history I have describedwherein the members of the community had to defend themselves for their christologicalviews. Their help and surety was the Paraclete-Spirit dwelling within them whointerpreted correctly the significance of Jesus. ... Another reason for which the Spirit iscalled alongside is consolation at times of trouble, whence the Consoler or HolyComforter. In the context of the Last Supper Jesus is going away. Although this makesthe hearts of his disciples sorrowful, it is better that he goes away; for then the Paracletecomes (John 16:6-7), and they have the consolation of one who more than makes up forJesus departure.

Although Bulgakov does discuss the activity of the Holy Spirit as Advocate, he clearlyemphasizes the function of the Holy Spirit as Consoler or Comforter, the One who hasbeen sent to comfort those Christ has left behind: I will not leave you comfortless (John14:18).

The Comforterby Sergius Bulgakov and Boris Jakim (Paperback - Jun 2004)Pages vii-viii

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There is a clear link between origin and future. But it does not consist of trying to returnto a lost golden age. Some Pentecostals believe they are reviving the church describedin Acts of the Apostles, complete with healing, miracles, and speaking in tongues. Newage groups often assert they are drawing on secret or suppressed esoteric lore.Catholics appeal to apostolic succession, a straight line of authority from Jesus toPeter and down through the popes to the present one. Baptists, Congregationalists, andPresbyterians claim their forms of church administration are identical with those of theNew Testament. But there is no road back to the primitive church some Protestants longfor, or to the splendid medieval synthesis many Catholics dream of, or to the old-time
http://www.amazon.com/Comforter-Sergius-Bulgakov/dp/080282112X/ref=sr_1_1?s=books&ie=UTF8&qid=1286309087&sr=1-1http://www.amazon.com/Comforter-Sergius-Bulgakov/dp/080282112X/ref=sr_1_1?s=books&ie=UTF8&qid=1286309087&sr=1-1


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religion American revivalists sing about. Much of this attempt to revert to the way itwas is based on fanciful reconstructions of some previous period. Still, it advocateshave a point.

Despite the imaginary pasts they sometimes contrive, all these denominations agree onone thing. What Christianity should be doing today and tomorrow must continue what

Jesus and those who immediately followed him were doing; otherwise it has becomesomething different. Looking backward in order to move forward can be confusing andcontradictory. But it is not frivolous. Unlike Hinduism, whose beginnings merge in themists of primeval legend, there was a real historical time when there was no Christianity;then suddenly there it was. It is understandable, therefore, that Christians periodicallyrevisit Jesus and the first few Christian generations to remind themselves what theoriginal movement was about at its onset. Knowing about the past is vital not to return toit, but to learn from it, both from its mistakes and its successes.

The past, as someone has said, is not forgotten; it isnt even past. Our past shackles us,especially when we dont realize it. But it can also liberate us. Understanding our pastcan reopen roads that might have been taken, but were not. This is why it is so

imperative that we have both the most accurate picture of the origins of Christianitypossible and the clearest grasp of the sweep and dynamism of the new globalChristianity.

Pgs. 56-7

------------------------

Divine instruction in Early Christianity, Volume 246

Stephen E. Witmer, pgs. 106-7

By Stephen E. WitmerDecember 2008Mohr Siebeck

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The Greekparakletos (16), often transliterated Paraclete, is a term that is unique to

John in the New Testament. Four of the five Spirit promises in the discourse include thistitle (14:16, 26; 15:26; 16:17; only 16:12-14 leaves it out). A fifth (and final) use occurs

in 1 John 2:1 where Jesus is called a Paraclete. Extensive scholarly debate as well as

every commentary on John tries to probe the meaning of the term. The word comes froma verbal root that describes someone called alongside and it occurs in secular Greek

literature for an advocate in a court of law who comes alongside a person, speaking in


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his/her defense and providing counsel. The Greek term became popular in the first

century and was even a loan-word in Hebrew and Aramaic for a similar judicial setting

(P. Aboth, 4:11). It seems that the best translation is Advocate (NRSV), pointing to theSpirits judicial or legal service (see on 15:18-27; 16:7-11)...

The ongoing work of the Spirit will be a continuation of the work of Jesus enjoyed duringthe disciples lifetime. This serves Johns judicial framework for the gospel (see on John

5): Jesus has been on trial and like an advocate he has produced evidence and witnesses

for the truth about God. The Paraclete then will pick up where Jesus leaves off. It is nosurprise that [the Paraclete]* is also called the Spirit of Truth (17; also 15:26, 16:13).

[The Paraclete]* communicates the truth about God which is the essence of Gods work

in Christ (1:17; 4:24; 5:33; 8:32, 40). Moreover we know that Jesus is the truth (14:6)

and inasmuch as the Spirit duplicates Jesus work, [the Paraclete]* will continue todefend the truth of Jesus.

The Bible knowledge background commentary: John's Gospel,Hebrews-Revelation

By Craig A. Evans, pgs. 128

*[the Paraclete] emphasis ours.

Jesus Return to His Disciples (18-24)

Despite what Jesus has told the disciples about his return to them and the co ing of theHoly Spirit, the present croisis still weighs heavily onthem. In the near term, what

comofrt will Jesus give in light of his imminent death? It is fine for Jesus to promise the

Spirit, but it s Jesus that they will miss. I will come to you means that Jesus will notleave them desolate (18). Subtle clues suggest that this promise refers to the coming of

the resurrection on Easter. The toime frame (a little

The Bible knowledge background commentary: John's Gospel,Hebrews-Revelation

By Craig A. Evans, pgs. 129-

Documents

i Have Realized That the Divine Feminine is Far More Than We Can