John

George MacLeod, founder of the Iona Community, said that in order to form community, people must be engaged in a “demanding common task.” In his case the task was to rebuild the accommodation areas of Iona Abbey. The group that he led included people with considerable formal education, as well as people with little education. These men and women formed community out of purpose and in difficult conditions; they shared what they had and learned from each other. They built with stone and with their lives, even though they could not know what the results of their work would be.

How do you say goodbye? It depends, I suppose, on the relationship—what it has grown to and what it will become. For Jesus, preparing to leave the close society of his disciples seems to have been a long process. Almost from the beginning he gently, or sometimes in exasperation, explained that the course his life was following would lead to profound changes in their lives. So he began saying goodbye early.

Medieval mapmakers, with their limited knowledge of distant lands and uncharted seas, sometimes depicted dragons on the far edges of their maps. Hic sunt dracones (“Here be dragons!”), they warned. Dragons do not appear on our modern maps. But bodies on the rail lines of Madrid and the streets of Fallujah leave no doubt that Something Ferocious stalks the edges of our political and religious maps. Nationalism, tribalism, empire and religion mutate in draconian forms, and we sometimes fail to recognize the beastly genes in our own DNA.

When I was in grad school, my family moved into an apartment in South Chicago. When we saw that the door of the apartment had four locks, we wondered why we needed so many. I soon discovered that the benefit was mostly emotional. When we got inside at night, after being worried about whatever, we could shut the door on the world and turn lots of little levers. “Click, click, click.” I think of that door when I’m listening to people describe how they cope with their fears.

When I was in grad school, my family moved into an apartment in South Chicago. When we saw that the door of the apartment had four locks, we wondered why we needed so many. I soon discovered that the benefit was mostly emotional. When we got inside at night, after being worried about whatever, we could shut the door on the world and turn lots of little levers. “Click, click, click.” I think of that door when I’m listening to people describe how they cope with their fears.

I wonder and worry that people perceive Christ’s rule to be similar to the queen of England’s rule. Do we view Christ as one surrounded with the art and beauty of a tradition that is more antique than active? Do we see this figure of salvation as hopelessly outdated and practically mute in these postmodern times?

Thou shalt not be ridiculous. Paul says, "See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil." When Paul wrote that wonderful sentence he probably was sitting in an upper room in Athens. It was late at night, quiet, and all the fools were asleep.

Jesus called the Twelve together and put the question to them with unsettling directness: Do you also wish to go away? I wonder sometimes how I would have responded to the question. Because at times the truth is I do wish to go away.

God has become clear in the person of Jesus.

After an attempted coup in Indonesia in 1965, headlines reported that 500,000 people were killed. What did not make the headlines was the quiet revolution that began as the wind of the Spirit began to move into a collapsed intellectual and moral vacuum. There was no ballyhoo or promotion, but simply the response of untold numbers who found in the churches a haven.

Love is the lightest of responsibilities. The difficulty is when we take up the labor before the love.

A strange king is likely to have a strange kingdom, and the kingdom of Jesus is no exception. The kingdom of Christ is a multilateral community, marked by a deep mutual love and an ongoing push to ever greater love. Our difficulty is not in envisioning the image of community. Our trouble comes with the necessity of confronting those situations in which community is broken, or worse, in which human beings are attacking other human beings. What are the international implications of these readings?

The disciples locked in the room need help in practicing resurrection.

If you’re Eli, you’re not sleeping that well when the boy comes trotting in to disturb you with his nonsense.

Who am I? Who are you? Not the Messiah.