Kiss of Judas

The Kiss

Sculpture in the garden of old Caesarea Maritima, Israel.

                A tall, green, unusual sculpture attracted my attention while walking through the "food court" of old, royal city of Caesarea Maritima on the blue Mediterranean sea. I don't remember its title, if indeed one was affixed, but it did remind me of a painting my wife and I saw at the Belvedere Palace art museum in Vienna. (Actually it was a painting we especially went there to view.) It was that well-known painting entitled "The Kiss" by the Austrian painter Gustav Klimt. This was a gold, glittering creation of a loving relationship between a man and a woman.

                The whole atmosphere of Klimt's work contrasts so markedly with the scene , as I picture it, of Judas kissing his master who was then arrested and taken off to his trial. In the garden, the scene of Jesus' arrest, it was dark with the torches of the arresting soldiers casting eerie shadows. Shadows played on Jesus' tired face. The flickering light picked out an emotionally shattered man. Hiding in semi-darkness, behind the light, was the shifty figure of Judas. Judas was leading those who arrested Jesus. Mark relates how this would be carried out. He writes, (Mark 14:44)  Now the betrayer had arranged a signal with them. 'The one I kiss is the man; arrest him and lead him away under guard.'

                That he was arrested and executed is now history. Throughout the Christian world, but not only there, people are aware of the story that Judas, a friend and follower of Jesus, betrayed him with a kiss. We have our information of this from the Gospels of the New Testament. Let's see exactly what these sources have to say.

                Mark 14:45-46. Going at once to Jesus, Judas said, "Rabbi!" and kissed him. The men seized Jesus and arrested him.

                Matthew 26:49-50. Going at once to Jesus, Judas said, "Greetings, Rabbi!" and kissed him. Jesus replied, "Friend, do what you came for" (or "Friend, why have you come?"). Then the men stepped forward, seized Jesus and arrested him.

                Luke 22:47. He (Judas) approached Jesus to kiss him, but Jesus asked him, "Judas, are you betraying the Son of Man with a kiss?"  Then after the scuffle when the ear of the servant of the high priest was cut off and Jesus asked his captors why they didn't do this in the temple courts, they seized him and lead him away.

                Finally John 18:3-8. So Judas came to the grove, guiding a detachment of soldiers and some officials from the chief priests and Pharisees. They were carrying torches, lanterns and weapons. Jesus, knowing all that was going to happen to him, went out and asked them, "Who is it you want?"

"Jesus of Nazareth," they replied.

"I am he," Jesus said. (And Judas the traitor was standing there with them.) When Jesus said, "I am he," they drew back and fell to the ground.

Again he asked them, " "Who is it you want?"

And they said, "Jesus of Nazareth."

"I told you, I am he," Jesus answered. "If you are looking for me, then let these men go."

Then later in verse 12: Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus.

Mosaic in the Church of All Nations in the Garden of Gethsemane.

After reading the four relevant passages, one is left with two conflicting scenarios. The three synoptic Gospels indicate that Judas kissed Jesus (Matthew and Mark) or was about to (Luke). This was enacting a previously arranged plan which Judas had organised with those who were to arrest Jesus. John however has no mention of a kiss of betrayal. It is Jesus who takes the initiative. He approached the soldiers and then handed himself over to them. It reflects what Paul also understood when he wrote  in Ephesians: Be imitators of God, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

                No, no mention of a kiss in John's Gospel. It would be hard to see how a kiss would be meaningful in his version of events.

                As we are all well aware, general consensus has gone with the synoptic gospels and the kiss of Judas has become an integral part of the passion story and firmly entrenched in the minds of ensuing generations. With Easter fast approaching I am sure all Christians who choose to attend a church service during this time will once again hear of the kiss of Judas. After all, this adds much more drama to the story.

                Whether it was a dastardly betrayal which involved a kiss or simply an event in which one of Jesus' followers aided in the handing over of Jesus to the soldiers, is immaterial in the final result. Jesus was taken and lead off to his earthly end.

                I read one commentator who suggested that Mark was describing what might have happened and John was presenting his thoughts on what should have happened. I wonder what really did happen?

Judas Iscariot

The Betrayer

                I could highlight those Judas actions from the Gospels of which you are well aware or devise a fate suitable for such a diabolical Son of Satan, other than those given by Matthew and Luke.  Or I could spend some time scouring my Thesaurus to find the worst possible adjectives to describe the heinous deeds of this nefarious character. However I thought it might be interesting to see what the apostle Paul has to say about Judas in his letters which form such an important part of the New Testament.

                A question we can ask is this: Was Paul aware of a specific action perpetrated by one of Jesus' closest disciples, Judas Iscariot, which facilitated his arrest and subsequently lead to his death? Aware, as we are, of Paul's close relationship with the establishing and growth of the early Christian Church, it is hard to imagine that he was not. But can one find in his writing or other relevant documents from that time, substantial evidence one way or the other? Where, other that in contemporary literature, can one search?

                Paul was not a follower of Jesus during the Lord's ministry in Palestine, but he was aware of the activities of his early followers. The New Testament records that Paul (Saul) was present at the stoning of an early believer, Simon, and he was also involved in an wave of persecution against the early Christ followers (Acts 7:58 - 8:3). Later, after his Damascus Road experience and his becoming a disciple of the risen Christ he spent time in Jerusalem discussing and debating with the leaders of the church who had been close disciples of Jesus throughout his ministry.

                It seems unlikely then that the name of Judas Iscariot and his involvement in the events leading up to the death of Jesus would not have come up in discussions. Whether it did or didn't is a matter of pure supposition. Nowhere has it been recorded; so we really do not know.

                Our question should rather be: Do Paul's writings mention Judas and show him to be a traitor? 

                It may surprise some people to realise that the name Judas, or Judas Iscariot as he is also called, is not mentioned at all in any of Paul's writings. Yes, that is a fact! Paul has not seen the need to mention that villain which Christianity has reviled for the last two thousand years. This may appear a little surprising but not overly so. There are many people associated with the life and work of Jesus who are recorded in the four Gospels that receive no mention in Paul's writings. His letters were written to resolve specific practical and theological matters arising in the various congregations for which he assumed oversight. Those which we do have do not aim to present biographical facts about Jesus which could include detail of his work and relationships.

Darkness falls.

In terms of the handing over (betrayal) of Jesus his letters seem to present a more general theological view, rather than a specific report of the event such as is found in the Gospels. Kim Paffenroth in his book, Judas, Images of the Lost Disciple, writes, "Paul mentions several times that Jesus was "handed over"(παραδϊδωμϊ) to death, but this is usually presented as a theological statement of the meaning and purpose of Jesus' mission, not a description of the historical facts of Jesus' life"(p.1).

                When mentioning that Jesus was "handed over", or "delivered", or "betrayed", Paul always used the same Greek word (παραδϊδωμϊ) but with various agents responsible for the actual deed. These can be seen in the following texts.

No agent

Romans 4:25.  (Jesus our Lord) "who was put to death for our trespasses and raised for our justification".

God as agent

Romans 8: 32. "He who did not spare his own son but gave him up for us all, will he not also give us all things in him?

Jesus himself as the agent

Ephesians 5:2. "And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God".

Galatians 2: 20. "I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself for me."

                Then there is that passage which one hears nearly every Sunday when the pastor recites the words of institution for the Lord's Supper which come from 1 Cor.11:23. We listen to "on the night when he was betrayed, took....." and we think of Judas' act. But we are thinking with information from the Gospels. When Paul penned these words the Gospels had not yet been written so would his readers have the picture of Judas' betrayal in mind? Nowhere does Paul indicate that Judas was the agent responsible for the act of handing over (betraying)Jesus to his enemies.

                Something for us to think about.

Art on the Golan Heights. Shot in the back? Well perhaps.

Christ's Agony

The Agony

                Jesus, according to Judas' statement in John's Gospel, was in the habit of going to the peace and quietness of the Garden of Gethsemane after a hassling day in Jerusalem. It was on his way back to Bethany where he was staying during Passover week and so was a good, convenient place to unwind from the noise and bustle of a crowded city. He would sit down, talk things over with his disciples or perhaps merely sit, meditate and pray.

                This Thursday night was different. Sharing the Passover meal with his friends should have been a happy occasion; but it wasn't. There were tensions. The disciples could feel it but they couldn't quite put their finger on what was happening. But that wasn't surprising or Mark had shown throughout his Gospel they weren't the brightest lights on the landscape.

                Jesus could see what was happening. Everything was closing in on him. He could see the reluctance in the disciples even though Peter claimed that he would die rather than disown Jesus. Then Judas had been talking to the chief priests. clearly organising something. Jesus also felt that his passion for the Kingdom of God that had been driving him throughout his ministry had not been received as he had hoped. Rather than win the religious hierarchy over to his way of thinking, his actions and message had alienated them. He could also see that the Roman authorities were being more and more involved. This was dangerous, for if perceived him as a threat to their idea of law and order there was only one result.

                Now it was late and Jesus was tired. he was disappointed and he was very worried. As Mark puts it (14:33) "He began to be deeply distressed and troubled." The emotional stress of what appeared to be at that time a disappointing public ministry had caught up with him. To emphasise this Mark had Jesus say, "My soul is overwhelmed with sorrow to the point of death."

                In his hour of desperation Jesus Prays. He calls on God, knowing that here he will find help. He doesn't want to face torture and death at the hands of the foreign rulers, and prays that this might not happen. But in all of this his complete trust is in God  and in placing himself in the hands of God.

                He fell to the ground in a posture of complete obeisance. Tradition has claimed that he prayed on a rock and this takes us into the Church of All Nations, also known as the Church of the Agony. This imposing building is situated right next to the "remaining" garden of Gethsemane. Inside this church, located in front of the high altar is an area of bare rock - the rocky ground on which Jesus prayed. Fixed to the perimeter of the rock is a wrought iron depiction of the crown of thorns which added to Jesus physical agony before the crucifixion. This heightens the perception of agony which the worshipper/pilgrim can feel when visiting this church.

The façade of the Church of all Nations.

The church is very memorable because of its facade, four massive Corinthian columns supporting a large colourful mural. The mosaic on the facade depicts Jesus Christ as Mediator between God and man. It also is on the list of those churches built by Antonio Barluzzi for the Franciscan Custody of the Holy land.

                The name, Church of All Nations derives from the fact that the cost of construction was met by donations from a number of countries from around the world (not ALL the countries however!). Australia? Yes, we  donated the ornamental crown of thorns which surrounds the rock of agony in front of the altar.

                I have recently read a short prayer by the German martyr, Dietrich Bonhoeffer, which seems relevant here and in our everyday life: Father in heaven you have granted me so many blessings, now may I also accept the burdens from your hand. You will not load me with more than I can carry. Lord, whatever this day may bring, your name be praised.

                Which in turn reminded me of Job's reply to his wife when she advised him to "curse God and die" when he sent suffering. Job's answer (2:10): You are talking like a foolish woman. Shall we accept good from God and not trouble?

Remembering Christ's passion in sombre colouring.

The Garden of Gethsemane

The Garden

                For as long as I can remember I have always associated olive oil with agony. Is this because some aspect of the passion story of Jesus has made some lasting impact on my mind? No, although as a child I did always like hearing the Bible stories. No, this association is much more personal. It came to the surface again when we visited the olive grove at the foot of the Mount of Olives. This was probably part of the olive grove (the garden, Gethsemane) in which Jesus went to pray before his arrest.

                Olive oil and agony. As a background I need to divulge some of my medical history. Sorry! As a wee nipper, say about four years old, I underwent an operation for peritonitis which, although saving my life, left me with some intestine problems. As a result, certain foods, if eaten in larger amounts or too quickly would cause blockages which would result in severe stomach pains. Initially my parents were advised to give me quantities of olive oil  which was supposed to ease the pain and aid in my recovery. A doubtful remedy you are probably thinking. So as I was writhing in my bed in agony, I had to drink a glass full of olive oil. This stomach problem had never been completely rectified but I can tell you that an injection of morphine gives better relief than a glass of olive oil!

                Now this bunch of olive trees, retained within a small area of 1200 square metres, reminded me of those severe stomach pains. But the garden is there reminding Christians from around the world - those who visit Jerusalem and actually walk in it and those who merely read about it in the gospels - of the agony suffered by Jesus before he was arrested and dragged off to his trials and crucifixion.

                The garden contains eight very old olive trees and younger ones as well as new life shooting out of what appears to be dead wood. Scientists, with the aid of carbon dating, have given the older trees an age of around 900 years, i.e. they were established at the time of the Crusades. DNA testing has shown them to have come from the same parent material. This has caused some to suggest that these trees have links back to those trees what were in existence at the time of Jesus. Interesting perhaps, but of little religious significance.

Getting the olive trees growing again in the garden of Gethsemane.

An olive tree trunk in the Garden seen by many centuries.

This is Mark's version of Jesus taking three of his disciples - the inner core of Peter, James and John - and going into the garden to pray (14:32-42).

They went to a place called Gethsemane, and Jesus said to his disciples, "Sit here while I pray." He took Peter, James and John along with him, and began to be deeply distressed and troubled. "My soul is overwhelmed with sorrow to the point of death," he said to them. "Stay here and keep watch."Going a little further he fell to the ground and prayed that if possible the hour might pass from him. "Abba father," he said, "everything is possible for you. Take this cup from me. Yet not what I will, but what you will."Then he returned to his disciples and found them sleeping. "Simon," he said to Peter, "are you asleep? Could you not keep watch for one hour? Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak."Once more he went away and prayed the same thing. When he came back, he found them sleeping, because their eyes were heavy. They did not know what to say to him.Returning the third time he said to them, "Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is betrayed into the hands of sinners. Rise! Let us go! here comes my betrayer!"

                Apart from the emotional agony which brings Jesus to his knees (next post on the Church of All Nations will refer to this) this pericope emphasises once again the unreliability of Jesus' disciples to help him in time of need. Mark even uses the technique of the threefold repetition to emphasise this failing.

                His disciples were a big let-down. They went to sleep here. Sure it was late in the evening and they were no doubt tired ("their eyes were heavy"). Perhaps they had celebrated a little too abundantly with the cup at the Passover meal. But Jesus relied on them giving him a little moral support and they let him down. One can assume that these three disciples would have really liked to help but they were not really up to it. As that saying, which has found wide-spread use in the English language, puts it: "The spirit is willing but the flesh is weak".

                Jesus' words here in verse 38, as recorded by Mark, "Watch and pray so that you will not fall into temptation. The spirit is willing but the flesh is weak "are addressed to Mark's readers as much as to the sleepy Peter in the garden. It is enlightening to read this verse in the old King James Version of the Bible: "Watch ye and pray, lest ye enter into temptation." Now ye can be the plural form of thou. He is probably referring to US as well as Peter and the other disciples. Mark wants us to be involved. In times of testing one needs to stay close to the Lord and walk with him.

                This same idea of involvement comes out in that old nineteenth century American spiritual hymn which goes, "Were you there when they crucified my Lord? Sometimes it causes me to tremble! tremble! tremble! Were you there when they crucified my Lord?"

                Under the old gnarled olive trees in this remaining garden of Gethsemane, if one can be alone, in a quiet place, one can indeed be with Jesus. The emotion can cause one to tremble! But remember if you are with Jesus, he is with you.

                Finally I want to remember back to my childhood with the stomach pain and olive oil but this time as a healthy young kid sitting on the beautiful smooth Queensland hoop pine pews, swinging my legs and listening to the congregation singing. They are following the tune solemnly coaxed out of the pedal organ and singing, similarly solemnly,

Go to dark Gethsemane,

Ye that feel the tempter's power;

Your Redeemer's conflict see,

Watch with him one bitter hour:

Turn not from his griefs away,

Learn of Jesus Christ to pray.

                And then:  Ahhhhhhhhhhhhhhhhhhhhhhhhhhhhhh __MEN.

The Last Supper

The Last Supper

    

Recently I was talking to a long-time mate and he was mentioning that he and his wife, who was an art teacher, were planning to visit Milan to see Leonardo da Vinci's The Last Supper. Oh, how the envy welled up in me! I have always wanted to see this painting first hand but alas, the opportunity has never arisen. "Lucky Duck", was all I could say.

This painting, or mural, on the wall of the refectory of the Convent of Santa Maria delle Gracie is one of the  Western World's most famous paintings. It depicts the reaction and concern among the disciples after Jesus claimed that one of them would betray him (John 13: 21-22).

When Jesus had thus spoken, he was troubled in spirit, and testified, "Truly, truly, I say to you, one of you will betray me." The disciples looked at one another, uncertain of whom he spoke.

  . 

This is a copy of Leonado da Vinci's famous painting of the last supper by an artist known as Giampietrino. It was used as a reference when the reconditioning of the original took place in the 1990s.

Although half the Christians churches in the world seem to contain a print of the famous mural, my wish to see the original has not diminished, rather the opposite. What I have done however is to photograph other examples of how artists have represented this incident in the background history of the Christian Church and its theologies. No doubt there are many, many thousands of art works , of varying quality, depicting this occasion, and each of these represents something special to the people associated with it. I would now like to look at a few of the photographs I have taken over the last few years.

The event with Jesus and his disciples is the forerunner of one of the important sacraments celebrated in a wide range of Christian churches to this day. This sacrament is known as The Eucharist, Holy Communion, The Lord's Supper, Holy Meal, Commemorative Meal, to name a few. Specifics in its theological interpretation and everyday practice do vary from one Christian denomination to another but its importance is not denied.

One basic understanding is that Jesus invites us to join with him in this fellowship meal. It's about accepting this invitation and receiving the spiritual nourishment for our life's journey. This invitation, I think, is so well illustrated in the first stop on our journey to see a few Last Suppers.

A gilded relief on the altar in the Lutheran Church, St Michael's, in Hamburg, Germany.

We stop first in Hamburg, Germany. In the main Lutheran church in this city, St Michael's (Michel to the locals), there is this gilded relief, acting as a sort of reredos to the very simple altar. The open hands seem to be saying, "Come, everything is now ready, awaiting you." The focus is on the cup, signifying the blood of Jesus. I am sacrificing myself for you and this cup will strengthen your resolve in following me and practising my example of showing love to all people, it is bolding proclaiming.

I am reminded of part of the Thanksgiving in the liturgy of the communion service of the Lutheran Church many years ago. Although using an old English language, which was the norm at the time, the sentiments expressed, I believe, are similar to those Jesus is portraying in this relief. It goes, spoken by the Minister:

            We give thanks to Thee, Almighty God, that thou hast refreshed us through this salutary gift; and we beseech Thee that of Thy mercy Thou wouldst strengthen us through the same in faith towards Thee and in fervent love towards one another, through Jesus Christ Thy dear Son, our Lord, Who liveth and reigneth with Thee, and the Holy Ghost, ever one God, world without end.  AMEN.

The disciples are shown in varying poses of devotion, quite unlike the postures shown in Giampietrino's copy of Leonado's classic where they are troubled.

Our journey leads now to Southern Germany along the Romantic Road which runs through a number of interesting old towns which epitomise medieval Germany. From this area I have a number of quite different depictions of the Last Supper. First to Rothenburg on the Tauber, or simply Rothenburg to the many tourists who visit this medieval town. We join the many tourist tours which stop at this town.

Our destination here is the church of St James, a medieval church built in the fourteenth and fifteenth centuries. It developed as a pilgrim church being as it was on the pilgrimage route from Germany to St James Cathedral in Santiago de Compostela in Spain. Many would stop here as well. Jill, some years ago, had expressed a very keen interest in walking some of that great pilgrimage trail but because of a number of factors that never eventuated. Standing with an artist's impression of a pilgrim outside St James in Rothenburg she did at least have the experience of taking a couple of steps on the pilgrim road.

We need to go inside the church to see our real reason for visiting this church. It was to see the work of Tilman Riemenschneider, the greatest woodcarver of the Middle Ages. Riemenschneider was an exceptional artist who lived mainly in Würzburg, a little north of Rothenburg. Some of his carving can still be seen in the surrounding districts. He was born in 1460 and so lived during the time of the Reformation era in Germany.

Unfortunately for him he was caught up in the strife which ensued between the peasants and the nobility. He sided with the peasants who were severely defeated in the so-called Peasants Revolt of 1525 and he was captured. As a punishment it is reported that his captors broke his hands and he could no longer work in his trade. He produced no work after 1525.The creative life of this master cut short. He died in 1531.

One of his carvings can be seen in St James Church here in Rothenburg. The piece is known as The Altar of the Holy Blood. The panel on the left hand side of the altar shows Jesus arriving in Jerusalem triumphantly for that last week. In contrast, the panel on the right has Jesus in the depth of despair in the Garden of Gethsemane. The major central section is a depiction of the last supper.

The scene shows the moment when Christ says the words: "Truly, truly, I say to you, one of you will betray me" (John 13:21). The figures contrast vastly with those shown on the Da Vinci's famous painting. There a great concern is shown by the wildly gesticulating arms. Here the arms do not play a great role but rather it is the agonised look on the faces of the disciples which convey deep concern. It appears that Riemenschneider is getting his inspiration and facts for the carving from St John's version of the event.

                        ²¹ When Jesus had thus spoken, he was troubled in spirit and testified, "Truly, truly, I say to you, one of you will betray me." ²² The disciples looked at one another,uncertain of whom he spoke.²³ One of his disciples, whom Jesus loved, was lying   close to the breast of Jesus; ²⁴ so Simon Peter beckoned to him and said, "Tell us who it is of whom he speaks."²⁵ So lying thus, close to the breast of Jesus, he said to him,"Lord, who is it?" ²⁶ Jesus answered, "It is he to whom I shall give this morsel when I have dipped it." So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot.²⁷ Then after the morsel, Satan entered into him. Jesus said to him,"What you are going to do, do quickly."²⁸ Now no one at the table knew why he had said this to him. ²⁹ Some thought that, because Judas had the money box, Jesus was telling him,"Buy what we need for the feast"; or that he should give something to the poor.³⁰ So, after receiving the morsel, he immediately went out; and it was night.                                                                                                            (John 13: 21-30. RSV).

We see in the carving that "one of his disciples, whom Jesus loved, was lying close to the breast of Jesus"(13:23). Indeed, one has to look carefully to see him. Peter is standing at the right hand side of Jesus. Judas is central in the whole scene. He is holding "the money box" - a bag here (13:29). Jesus has something in his hand ( the morsel?) appearing to give it to Judas (13:26). The three disciples ( John, Peter and Judas) and Jesus are central in the carving while the attention of the others appears to be focussed elsewhere (13:22). All this ties in very closely with the extract quoted above.

The central section of the Altar of the Holy Blood in St James Church in Rothenburg, Germany.

This is Riemenschneider's great piece which he created in the years 1500 - 1504. Knowing that it is regarded as his second greatest work, what about his greatest? As luck would have it, it is found in a church just outside the village of Credlingen, a mere 20 kilometres north of Rothenburg. This church had a beginning similar in general to many other churches established in the middle ages. The specific reason for its establishment was very different from the others.

Some surprising event occurred, some life-changing experience happened, some relic was discovered, a vision appeared, these, or similar events were remembered by the building of a chapel where they occurred. That's what happened here. A farmer was ploughing his field and turned up an undamaged sacramental host (piece of bread given at communion). To commemorate this miracle the church was established. This chapel, the Church of Christ the Lord, built in 1389 became a pilgrimage church where people would come to be strengthened by the bread from heaven.

Riemenschneider was commissioned to build an altar to be placed on the simple stone altar in existence at the time. During 1505 - 1510 he produced his greatest work, The Virgin Mary Altar, a 9.2 metre high wood carving which is still to be seen in the church.

This altar does not contain a depiction of the last supper. A secondary altar to the right does have an old wood carving of the event. It lacks the high quality craftsmanship so evident in Riemenschneider's work but is appealing in its simplicity. The figures are simple, but colourful and in their way present a powerful image. Who's who? It's hard to say. John clearly is the one resting on Jesus' breast ; he appears to be sleeping here. The shifty-looking character second from the right, is probably Judas. Further than this one can hardly tell. That is not important. It objective is to connect people with that long-ago event and thereby strengthen their faith.

This is an interesting little carving but I would suggest that most people who come to this church would go away with no memory of it.

An interesting old carving in the Church of Christ the Lord in Credlingen, Germany.

Now a short trip south along the Romantic Highway, say about 60 kilometres, to an old walled town with the cute name of Dinkelsbühl. There are a number of very good reasons to stop here but on this occasion I wanted to look in the outside vaults of St George's Minster. This old Gothic church, built 1448 - 1499, has a last supper whose carvings reminded me of those at Credlingen.

These are life-sized figures sitting around a table, not in a "large upper room"(Mark 14:15), but in a distinctly lower room. These carvings also command one's attention. After many years I can still see them clearly.

In St George's Minster in Dinkelsbühl, Germany.

Finally, a painting closer to home than those in Europe. Actually this one is at home. It is hanging on the wall in our dining room. This is how my daughter, seven years old at the time, represented the events in that upper room in Jerusalem those many years ago.

With her childlike simplicity she captures the moment quite vividly. She presents it as a celebratory moment with smiles on all the faces. The attitude of the people, one with his arm in the air, suggests anything but a sad farewell at a final meal. Her emphasis is not on the reactions of the disciples but it is on the main character - Jesus. He is pronouncing his blessing, not only on the twelve disciples but on all of us who look at the painting.

Bless you all!

Room of the Last Supper, The Cenacle.

The Cenacle

                On the first day of the Feast of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus' disciples asked him, "Where do you want us to go and make preparations for you to eat the Passover?" So he sent two of his disciples, telling them, "Go into the city, and a man carrying a jar of water will meet you. Follow him. Say to the owner of the house he enters," The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?" He will show you a large upper room, furnished and ready. Make preparations for us there. The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover (Mark14: 12-17).

                Mark here spends quite a lot of time describing the arrangements surrounding the room of the last supper; more than either of the events which he goes on to describe, which have figured so prominently in the life of the Christian Church. I am referring to Jesus' announcement that one of the disciples will betray him and the institution of the sacrament of Holy Communion.

                So why does he go into so much detail concerning the arrangements? I am reminded of Mark's account of how the donkey was procured for Jesus to ride into Jerusalem on "Palm" Sunday. Was this also following out something which had previously been arranged as appears to have been the case at Bethany? We are probably not to know for sure.

                There is ample instruction for the two disciples on how to get to this large upper room. This includes going into the city, locating a man carrying a jar of water, following him, giving a password to a householder who will then lead the two disciples to the allotted room. There is however no specific detail of where it might be located. Bible scholars have spent many long years (make that millennia) trying to find its original site. Mind you, its actual location is probably no so important. What is important for us is the significance the room has for the future Christian Church.

                Which brings us to the room actually visited by pilgrims in the twenty first century - the room called the Room of the Last Supper (the Cenacle). No one claims that this is the actual room in which Jesus met with his disciples. That room, wherever it may have been, would have been destroyed when the Romans razed the city back in 70 CE. This room was constructed during the Crusader period of Palestine's history, specifically as a pilgrimage site. It displays all the architectural characteristics of this era. The columns and inspiring arched roof give it a Gothic feeling. As a room it is quite startling.

                It is easy to see why it would have been used as a mosque in the period after the withdrawal of the Crusaders. The Mihral on one wall is still a reminder of Mecca.

Visitors to the Cenacle keeping a record of the columns and ceiling on smart phones and tablets. The Mihral is on the wall on the left.

A couple of thoughts.

                Let's go back a few thousand years. Here we have Jesus, a sincere, practising Jew making arrangements to celebrate the Passover with his close friends. According to Mark (14:17) the Twelve were there and I have read arguments which suggested that there were probably others as well. That need not really concern us.

                This gathering in the Cenacle was celebrating one of the high points of the Jewish religious calendar - the Passover. This was the very basis of the Jewish people. I have no doubt it was an important part of Jesus religious psyche as well. I do not see Jesus and his friends being there to establish a break-away religious sect. But according to St Paul and later gospel writers this is exactly what they have Jesus doing. They ignore the importance the Passover would have played in Jesus' life but have him establishing a rival celebratory/memorial meal.

                We are well aware that Jesus was upset about the behaviour of the Jewish religious hierarchy, and the questionable practices found in the temple, but his basic message of the coming of the Kingdom of God was always proclaimed within the bounds of his Jewish beliefs. Never had there been a suggestion that he renounce these beliefs and set up his own religion.

                And a second thought. Christian theologians have taken this Passover celebration of Jesus and his friends, retitled it the Last Supper and formulated from it  a sacrament - probably the most sacred act of the Christian Church. To me it is ironic that this sacrament, and the theology surrounding it, has caused the most strife and bitter arguments between the various streams of Christianity, especially after the reformation period of the sixteenth century. Jesus sharing food and wine with friends has now become a verbal battle with terms such as transubstantiation , sacramental union, real presence, symbolism and consubstantiation creating anything but love, acceptance and unity which one should hope for.

                Whether that original "upper room" which Jesus had organised for his Passover celebrations was also the scene for other significant events described in the Gospels has also generated debate. I'm speaking about events such as some resurrection appearances, the descent of the Holy Spirit on the day of Pentecost and the election of Matthias to take the place of Judas. If people want to give a physical location to these or any other recorded event, the Bible is available for all to do the research. The spectrum for academic biblical studies, for individual research, for personal reflection is very wide. Conclusions reached by different students of the Word do, as we well know, vary widely. I can imagine Jesus smiling and shaking his head at some.

Withered fig tree

The Fig Tree

                On Palm Sunday after the triumphant - really anti-triumphant -entry, Jesus went into Jerusalem and visited the temple. According to Mark he looked around for a bit but as it was getting late he and his disciples went back to Bethany for the night. Next morning he went back into town and Mark relates an interesting little story about a fig tree. Generally, if my memory serves me correctly, this story doesn't get much time-play during lent.

                But I like figs. One memorable, culinary moment while in Israel was buying a pot of figs at the Tel Aviv markets, sitting on the Mediterranean beach and eating my fill of figs (Actually it was more than my fill). Oh, the joy of juicy, plump, purple figs! And here on the beach, with the gentle breezes coming in off the water, this story came to mind. When looked at closely, it is a strange story. Here it is from Mark's Gospel (11: 12-14 and 20-21).

¹²The next day as they were leaving Bethany, Jesus was hungry. ¹³Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs. ¹⁴Then he said to the tree, "May no one ever eat fruit from you again." And his disciples heard him say it.  .......

²⁰In the morning as they went along, they saw the fig tree withered from the roots. ²¹Peter remembered and said to Jesus, "Rabbi, look! The fig tree you cursed has withered."

                The way Mark relates this story is interesting. He begins the story, then relates the episode about Jesus clearing the temple of its commercial activities and causing quite a stir in the temple's forecourt. It was next morning that the story saw its completion. Here we meet a technique Mark uses in his writing which has been called the Markan frame. He intertwines two incidents so that one will help in the understanding and interpretation of the other. He will begin story one and then interrupt it by relating story two. Finally he will come back and conclude story one.

                This is one of several instances of this technique found in this Gospel. By writing in this way Mark is encouraging his readers to consider both stories as being related to one another and in doing so see how by being taken together they might arrive at a better understanding of his message. But back to the fig story.

This fig tree fresh and flourishing with figs aplenty, just waiting to turn purple, will bring pleasure to many.

Hello! Something interesting here when we first start reading the story.               Why should Jesus be hungry? It's only a few kilometres to Jerusalem, say, an hour walk. Seems a little unlikely that Jesus should become hungry during this time. Or is this an indication that one should view this story as something other than an actual episode in Jesus' life? Is it the parabolic meaning of the story which is important rather than the specific facts of the story itself?

                Knowing that the gospel writers would lean very heavily on their scriptures (i.e. our Old Testament) to present their Jesus story one should consider how the Old Testament references might provide some insight. Here a fig tree is in the limelight. The prophet Hosea describes how earlier the Israelites were something special. He writes: “they were like grapes in the wilderness and like the first fruit on the fig tree” (9:10). But later on because they “consecrated themselves to Baal”, because of their wickedness, he views them in a different light: “Ephraim is stricken, their root is dried up, they shall bear no fruit”(9:16). Certainly elements of Mark's story here.

                Mica also uses fruit tree images to describe God's hunger and how it can be satisfied. However because of Israel's moral corruption his hunger is not satisfied. “Woe is me!” he writes, “For I have become as when the summer fruit has been gathered, as when the vintage has been gleaned; there is no cluster to eat, no first-ripe fruit which my soul desires."

                There is Old Testament precedence for using the image of a fig tree to present a message. It is not surprising that it is used in this manner for the fig is a tree widely grown throughout the Mediterranean region.

                Jesus saw the leafy fig tree. As this was Passover time, i.e. the month of Nisan (March/April) the tree would have been sprouting new leaves after lying dormant throughout the winter months.

BUT! And here begins a very curious aspect to this story. Jesus went to find fruit but found none. Mark makes a note: It was not fig season. Logically Jesus should have known that the tree would not yet be bearing fruit, but he went to check. Then as we see in the very next verse he curses the tree. This seems to be very strange behaviour on the part of Jesus and has caused much consternation on the part of bible commentators, when the story is taken literally.

                It is interesting that Luke omits this story completely. Was this story unknown to him? This does not seem very likely if we accept that he relied very heavily on Mark's gospel and he himself indicates that he researched widely for his information. Or did he too have problems with it and decide to leave it out all together? Luke does include a short parable about a barren fig tree (13: 6-9). Because some commentators find this episode of Jesus so “incredible” that they reject the historicity of the whole episode. They see it rather as a rewriting of the tradition which Luke chose to present as a parable.

                Its position as a frame around the story of Jesus' disruption of temple life, does point clearly to its meaning. The temple, God's dwelling place, should be solely the focus of the worship life of the Jews. But its role had been diluted and it was now seen as the centre of collaboration with the idolatrous Roman occupation. As such it was not carrying out its true purpose. This prostituted role should be halted. The temple has no future if it continues to ignore its real purpose. If, as most scholars seem to agree, Mark wrote his gospel around 70AD when the temple had been completely destroyed by the Roman forces, his readers would have quickly seen the significance of this story.

                The fig tree has withered. But I must applaud the fig tree which brought forth the delicious figs I enjoyed on the shores of the Mediterranean.