Reflection - The Father talks to us

http://www.usccb.org/bible/readings/022217.cfm
1 Peter 5:1-4
Matthew 16:13-19

In the book of Isaiah we read:

"Many peoples shall come, and say: 'Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths. For out of Zion [Jerusalem, the city of David] shall go forth the law, and the word of the LORD from Jerusalem. (Isaiah 2:3)

When Isaiah spoke these words he certainly had an image in mind; but there are questions. What is this "mountain of the Lord?" Is it Zion, a word that signifies Jerusalem? Why should Zion be chosen? What does it mean that the Law and the word will go forth from there? Does the statement mean to imply that a world ruler will reside there, issuing his rules and proclamations? 

In the book of Ezekiel we read: 

"So I, Ezekiel, prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a rattling; and the bones came together, bone to its bone. And as I looked, there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no spirit in them.

"So I prophesied as he commanded me, and the spirit came into them, and they lived, and stood upon their feet, an exceedingly great host." (Ezekiel 37:5-10)

We read or we listen and we have questions. Whose are these bones? Why are they scattered? Is he anticipating the TV show, the Walking Dead? What kind of life can restored bones have? Why would you bother to reassemble them?

In John's Gospel we read: 

"And John bore witness, "I saw the Spirit descend as a dove from heaven and remain on him. I myself did not know him; but he who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.' (John 1:32-33)

The questions which John's comment raise are obvious and numerous. For example: What is this Spirit that descends? Who is the Holy Spirit with whom he will baptize? Why didn't John know him?

These texts come to mind because of what they tell us about our Sacred Scripture. While it is true that the various books of the Bible are written in different styles, during different ages, for different historical purposes, by different authors with different literary abilities, throughout all these books there is only one key event which takes place---albeit in a variety of forms and circumstances--- and there is only one fundamental element required when seeking understanding.

The singular event of the Bible is God's revelation of himself to men. It happens in mythic explanations, in historical and quasi-historical accounts, in poetic expression and experiences of life. No matter the Biblical book or its style or its literary form, there is only one event being expounded: God's revelation of himself to men.

The fundamental element required when seeking understanding is an attentiveness to the fact that all of Scripture is both a commentary on Scripture and an extension of Scripture. This is a singular story, God's story. It describes a singular event, God's revelation of himself.

Let me refer back to the texts noted above and the questions they raised.

Isaiah was recalling the experience of the Jewish people, as recorded in the Psalm which says: "The LORD has chosen Zion; he has desired it for his habitation: 'This is my resting place for ever; here I will dwell, for I have desired it.'" (Psalm 132:13-14) Thus, Mt Zion, which is one of the hills of Jerusalem, becomes both the throne of God and the seat from which divine power is made known and exercised. Nevertheless, Isaiah could not have known that the divine Law of love would literally walk out into the world embodied in the person of Jesus or that the Word which would go forth would be the eternal Word of the Father.

Ezekiel was speaking about a people torn apart by their enemies. The bones of those who had died  had been scattered and the bones of those still living had been dispersed throughout foreign lands. But the prophet knew from the Lord's previous revelation of himself that the Lord was faithful. He remembered, among other things, how the people were saved from slavery in Egypt; and he believed God would do whatever was necessary to restore his people once again. But Ezekiel could not have imagined a physical resurrection except in a symbolic sense. The very notion of 'resurrection' was in its incipient stages. 

John would have been aware of the Spirit or power of God which is mentioned frequently throughout the Old Testament, beginning with the Spirit over the waters at creation. He would have known of the prophets who were described as having been infused with the God's Spirit, the power of God. However, the Holy Spirit, which the text specifically mentions, would, at best, have been a nebulous image on John's video screen. The unity of God was a fundamental teaching of Judaism and the notion of "Trinity" would not come for almost four hundred years. 

Let me offer an image which may clarify what I'm trying to explain.

I have a cherry tree in my yard. Two, in fact. At our altitude they've struggled for the past ten years, so I'm going to idealize the situation.

At this time of year both trees are barren. In a few weeks, however, buds will swell and become noticeable. In a few months, flowers will burst forth from the buds and a pleasant fragrance will fill the air. Soon after that the green of leaves, which was previously only incipient, will envelop the blossoms. Then that burst of springtime display will subside. The flowers will fade to brown. The leaves will dominate the trees' appearance. But the tree will not be finished. A few more weeks and it surprises with pale green beads where the flowers once bloomed. And, if the trees grew in a warmer climate, those little beads that had replaced the blossoms would quickly swell in size and turn from pastel green, to pink to intense red. Ultimately, the tree would feed me with its fruit.

Now, in order to understand the image I am attempting to describe, you have to imagine that you have never seen a tree or a bush or anything which grows and develops in the manner I have described. You have to assume for the moment a serious degree of ignorance in the matter of trees and bushes.   In fact, you must imagine that you have never before seen nor heard of what we are going to witness together. You have to image something totally unknown to your experience.

As we observe this thing I will call "tree" you initially can only observe interconnected sticks of various sizes. There is a larger stick which is stuck in the ground. Off of this central stick various other sticks of various sizes are attached. Then, as you continue to watch, these sticks seem to fatten and bulge at different places. Soon those bulges and bumps burst forth as clusters of flowers; and the flower clusters are soon surrounded with a corona of green. But the burst of glory appears to die. The flowers slowly fade. But you continue to watch. Within a couple of weeks the tree is covered with small bobbles hanging from where the flowers used to be; and, as you continue to observe, the bobbles turn pastel pink, then red, then deeply and intensely red. Your curiosity finally gets the better of you, and you pick one and taste its sweetness.

If I ask what you, in your assumed ignorance of trees, have witnessed, you would probably reply with a description of distinct, time sequential events similar to those which I have outlined as I tried to paint the picture. In fact, you have observed but one thing---a cherry tree revealing itself to you. Every little event---budding, blossoming, producing---is the reality of the cherry tree. The whole is known by each singular part. The parts are truly known only in the context of the whole. The tree has revealed itself to you. It is sticks. It is buds. It is blossoms. It is leafing. It is dying. It is creating. It is feeding. It is known through its parts. It is known in the whole. And, because both I and the tree live in the dimension of time, the tree reveals itself sequentially. Yet, it is one tree, a singular reality. 

Through the Scriptures our God reveals himself to us. He is power. He is mercy. He is love. He is compassion. He is creative. He is apart from us. He chooses to live among us. He is these things and so much more. Every singular part of Scripture is a commentary and a revelation about every other part of Scripture. Just as we, both individually, and as a whole human population, must receive reality in the small bites of information and understanding which time allows, so do we, both individually, and as a whole human population, know our God in the same time-constrained way.

Old Testament Scripture erupts with a thousand verses clamoring to respond when Jesus asks the Apostles: "Who do you say that I am?" The purpose of each verse, from the moment of its inception, has been directed toward and aligned in such manner as to proclaim the answer. How could Peter help but hear their clamor? In the end, however, he answers from his ignorance. It is the ignorance of Abraham and Moses and Joshua and David. It is the ignorance of Samuel and Elijah and Isaiah and Ezekiel. It is the ignorance of everyone who has experienced that fractional intimation of the creator and who, in the fierce compulsion to express what he has seen, speaks words totally true and completely beyond his understanding. The words themselves are a gift. "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father."

Peter speaks as an Israelite enmeshed in centuries of divine revelation. He speaks as a true son of Abraham --- and Moses and Joshua and David. He speaks as one who has received the message spoken through the prophets and, simultaneously, as one who only glimpses the truth imbedded in their revelation. He speaks with a heart-knowledge of the truth while struggling with the head-knowledge being captured in the words he himself has spoken.

One advantage of living many years is the benefit of having my ignorance made evident. Reading and studying are not enough. The steady accrual of knowledge and information are not enough. Persistence is not enough. Whatever I know that has any importance has been known to me, not because flesh and blood has revealed it, but because my Father in heaven has made it known.