2026/10/05

268. The Gospel of John and the Priesthood of the New Covenant: Distinction and Discernment II

When God created man in Genesis, He created him as a physical being endowed with power, wealth and authority so that he may manifest "our image" (Gen 1:26) (cf. blog No. 252); he was created such that, as a normal state of affairs, the spontaneity of his physical body is connected to "God's spontaneity (the breath of life)"—which was breathed into him to manifest "our likeness" (Ibid.)—through his "human knowledge" and via "the Word (the Tree of Life)." It is only when this pattern—comprising "the breath of life" + "the Tree of Life" + "human knowledge" + "the physical body created in 'our image'"—is established that humanity can collaborate with the Holy Spirit. The following passage in Genesis depicts the moment when humankind first collaborated with the Holy Spirit: "So out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name" (2:19). 

Subsequently, when humanity became two, "human information" emerged among them. People are strongly drawn to this "human information," which can become either good or evil depending on the recipient. Judging whether something is good or evil awakens one's desire for self-transcendence, and the resulting elation leads them into the illusion of having become like God. This explains why, in Genesis, God said, "Behold, the man has become like one of us, knowing good and evil; and now, lest he put forth his hand and take also of the tree of life, and eat, and live for ever" (Gen 3:22), banished humankind, and guarded the way to the "Tree of Life." If one absorbs the "human information" that enters their memory without "distinguishing" it, and turns it into their own "human knowledge," then that "human knowledge"—which has incorporated "human information"—will leap over the "Tree of Life" to connect with the "Breath of Life," and as a result, their spiritual realm will cease to be maintained. Humanity has thus lost the opportunity to cooperate with the Holy Spirit. 

We believers today have found the path to the "Tree of Life" through Jesus Christ and have been granted the opportunity to cooperate with the Holy Spirit again. If we can call upon the name of the Heavenly Father, as Jesus taught us, and express our desire to cooperate with the Holy Spirit, then at that moment the pattern of the "Breath of Life" + the "Tree of Life" + "human knowledge" + "the physical body created in 'our image'" is established within us. However, the danger of absorbing "human information" and becoming filled with and taken over by it is ever-present. To prevent this danger, we must "distinguish" that "human information" from ourselves who desire to cooperate with the Holy Spirit. And to do so, specialised training is required. We must not lose the desire we once held to cooperate with the Holy Spirit. By cooperating with the Holy Spirit, believers experience the words of Jesus first-hand, are led to the beatific vision, and manifest the likeness of Jesus Christ. 

The Gospel of John and the Book of Revelation teach this concept using the metaphor of "rivers." In the Gospel of John, we find the following passage: "On the last day of the feast, the great day, Jesus stood up and proclaimed, 'If any one thirst, let him come to me and drink. He who believes in me, as the scripture has said, "Out of his heart shall flow rivers of living water."' Now this he said about the Spirit, which those who believed in him were to receive; for as yet the Spirit had not been given, because Jesus was not yet glorified" (Jn 7:37–39). Just as Jesus said, after Pentecost, the Holy Spirit is always ready to connect with and collaborate with each believer (cf. Acts 2:3–4), drawing Jesus' words from their memory and striving to bring them to fulfilment. The Holy Spirit waits for the moment when our spontaneity turns towards Him. 

On the other hand, the Book of Revelation describes a "river" as follows: "Then he showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month; and the leaves of the tree were for the healing of the nations" (Rev 22:1–2). These are the words of the final chapter of the Book of Revelation. Those who have trained themselves by reciting Revelation daily and listening to its voice up to this point realise that Revelation, which God gave Christ to show to His servants, is "the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb." The prophetic words, flowing through the reciter’s voice, enter the reciter’s own memory, becoming tacit knowledge, and transform them into one who keeps what is written therein. In this way, they are prepared for the moment when the Holy Spirit draws forth those prophetic words. When this actually occurs, that person experiences the beatific vision and receives abundant fruit and healing. The training of Revelation guarantees this (cf. Rev 1:3, 22:7).

In this way, the Holy Spirit added the Book of Revelation to the New Testament so that those who believe in Jesus may receive the Holy Spirit and have the blessedness of collaborating with Him. Revelation is a book of prophecy specifically designed to train us believers to "distinguish" between the self that desires to cooperate with the Holy Spirit and the "human information." The following words at the beginning of Revelation clearly demonstrate this. 

"The revelation of Jesus Christ, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near" (Rev 1:1–3). 

Maria K. M.

 2026/09/28

267. The Gospel of John and the Priesthood of the New Covenant: The Covenant

Judas Iscariot was "a thief, and as he had the money box he used to take what was put into it" (Jn 12:6). The Gospel of Matthew records the end of Judas as follows: "When Judas, his betrayer, saw that he was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders, saying, 'I have sinned in betraying innocent blood.' They said, 'What is that to us? See to it yourself.' And throwing down the pieces of silver in the temple, he departed; and he went and hanged himself" (Mat 27:3–5). Matthew, a former tax collector who knew the power of money first-hand, could well understand the situation into which Judas had fallen. However, he does not explain why Judas ultimately turned to the chief priests and elders. 

This is akin to the reason we examined last time as to why we believers behave in a somewhat peculiar manner during the Communion Rite in the Mass. Reciting the centurion's words of humility before the Eucharist reflects the Church's higher desire to cultivate humility as a virtue and become worthy of Christ. That is because the Church, likening Christ to a bridegroom, conceives of itself as a bride who grows to be worthy of that bridegroom. This conception stems from the Old Covenant people’s practice of likening the covenant relationship between God and His people to the marital covenant—the most familiar and enduring relationship for human beings—and we, the Church, have inherited and developed this expression. However, all the Gospels record scenes in which Jesus addresses the people, saying, "Your Father who is in heaven." Furthermore, since Jesus himself said, "I and the Father are one" (Jn 10:30), the covenant relationship between Christ and the Church is indeed that of Father and Son. 

Considering the people of the Old Covenant likened the covenant relationship between God and His people to a marital covenant, if this was a well-known religious image rooted in the Old Testament for the people in Jesus' time, it is only natural that the Jews should have harboured resentment towards Jesus for seeking to introduce a covenant relationship between Father and Son into that context. It is understandable that even Judas, who had remained with Jesus whilst preoccupied with money, ultimately came to share the same scepticism as the other Jews, placing his trust in the chief priests and elders, siding with them and betraying Jesus. 

When we examine the narrative of Noah's covenant in Genesis chapter 6, we need to consider the fact that, at that time, Greek culture was widespread across the region and began to mingle with local cultures. The gods of Greek mythology, who had human-like family relationships, had been introduced (cf. Gen 6:1–8). They say the lore of the Great Flood is found worldwide. We can understand this narrative as conveying the message that God is the one and only God and the importance of upholding that faith through the imagery of the ark. God, who told Noah, "I will establish my covenant with you" (6:18), protected him and called him to faith in the one true God. He "built an altar to the LORD, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar" (8:20). Thereupon, God made the first covenant with humankind (cf. 9:1–17). The terms of that covenant and its sign are clearly set out therein. Thus, from the very beginning, the terms of the Old Covenant were clearly laid out and attested by a sign. 

However, Jesus used the word "covenant" only once, at his Last Supper, when he said, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins" (Mat 26:27–28). These words include a covenant between the Father and the Son, which is difficult for us to comprehend, even when we hear His words of testimony: "For this reason the Father loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again; this charge I have received from my Father" (Jn 10:17–18). 

We, the Church, without grasping the full picture of the New Covenant Jesus bestowed upon us, have inherited the Old Covenant people's expression, which likened the covenantal relationship between God and His people to a marital covenant. Not only that, but in forming the faithful, we begin the Liturgy of the Word at Mass with the first reading from the Old Testament and chanting the Psalms. We have also used the Psalms in the Divine Office. Furthermore, we have taught the path of virtue and greatly drawn upon "The Song of Songs, which is Solomon's" (Sg 1:1). Solomon, who initially pleased God, loved many women and eventually became enslaved to them; as a result, he rebelled against God and ceased to obey Him, which led him and his people into the tragedy of destruction (cf. 1 Kgs 11:1–13). 

The teachings of the Song of Solomon in the Old Testament convey, from various angles, the nature of the stimulation that such enticements bring to the human senses—even without actually experiencing sexual love—so that the reader may not follow in Solomon's footsteps and become a son of perdition. Ultimately, this leads one to rely on human beings, like Judas, and betray God, having been swayed by the power of money (cf. Sg 8:11–14). 

Maria K. M.

 2026/09/21

266. The Gospel of John and the Priesthood of the New Covenant: Distinction and Discernment I

Many of us believers are unaware of the strange words and deeds we perform during the Rite of Communion in the Mass, and so we continue to do so throughout the world to this day. Despite praying, "Give us this day our daily bread," in the presence of the Eucharist raised by the priest, we then declare, "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed"; yet, even having done so, we proceed to receive the Eucharist. The reason the faithful fail to recognise the strangeness of their behaviour like this lies in a misunderstanding and illusion: that by emulating the centurion's human humility—which led him to refuse even Jesus' offer, "I will come and heal him" (Mt 8:7)—they will attain the faith that Jesus praised. However, the centurion's faith, Jesus had praised, lay in his belief in Jesus' authority, based on his simple experience as a soldier (cf. 8:9). 

This delusion, steeped in misunderstanding, obscures the reality that Jesus' words, "I have earnestly desired to eat this passover with you before I suffer" (Lk 22:15), were directed towards the institution of the Eucharist. Hidden within this is a lofty desire that, by acquiring virtue, one can become worthy of Christ. Underpinning this desire is the image of the bride standing shoulder to shoulder with the bridegroom at the table of the Lamb of God, who takes away the sins of the world. Yet Jesus said, "It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Be-el'zebul, how much more will they malign those of his household" (Mt 10:25). The path along which Jesus guided his disciples lay not in virtue, but in the acquisition of truth. The truth leads them to the Eucharist. 

The reason Judas remained with Jesus whilst many of the disciples departed was that he was in charge of the money box (cf. Jn 12:6). He eventually went so far as to express his opinion against others in Jesus' presence (cf. 12:5). He was labouring under the delusion that he stood on equal footing with Jesus. Such delusion plunges a person into a state where the Holy Spirit cannot work—a state of the devil. In the scene of the multiplication of the loaves in John chapter 6, Jesus, seeing a multitude coming towards him, said to Philip, "How are we to buy bread, so that these people may eat?" (6:5). Although it is written that this was to test Philip, I believe it was in fact directed at Judas. This is because Judas, who was in charge of the money box, must have been more sensitive to that question than anyone else. However, Judas did not reveal his thoughts. Consequently, at the end of Chapter 6, Jesus could not help but say, "Did I not choose you, the twelve, and one of you is a devil?" (6:70). 

Returning to the scene of the multiplication of the loaves, Philip replied to Jesus' question, "Two hundred denarii would not buy enough bread for each of them to get a little" (Jn 6:7). Behind him, Andrew said, "There is a lad here who has five barley loaves and two fish; but what are they among so many?" (6:9). Andrew saw the reality beyond Jesus' words "How are we to buy bread." And Andrew's response became linked to Jesus' miracle. 

Andrew had originally been a disciple of John the Baptist and was one of the two whom his master had urged to follow Jesus. When Jesus saw these two, to whom his master had given that chance, coming to follow him, He said, "What do you seek?" (Jn 1:38). As it was evening by then, they asked, "Rabbi, where are you staying?" (1:38). Jesus replied, "Come and see" (1:39). They stayed with Jesus that night. They—who had resolved to follow Jesus with one heart—could "discern" and respond to Jesus' call at once and could go with the subsequent flow of events. This was because the Holy Spirit was at work. 

The following day, Jesus found Philip and said to him, "Follow me" (Jn 1:43). Later, Philip found Nathanael and said to him, "We have found him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph" (1:45). However, Nathanael retorted, "Can anything good come out of Nazareth?" (1:46). To this, Philip replied, "Come and see" (ibid.). He unconsciously "distinguished" between the information Nathanael had given and the knowledge he had gained from the experience with Jesus. And the words that came from his mouth were the same as those Jesus had spoken to the two men who had been disciples of John the Baptist. At that moment, Philip was working in cooperation with the Holy Spirit. 

As discussed in Blog No. 264, Genesis refers to the One who created the heavens and the earth and all things as "God" (cf. Gen 1:1–2:3) and calls the One who shaped the spiritual realm within humankind and bestowed the spirit upon them—so that the Holy Spirit might work in cooperation with them—"the Lord God" (cf. 2:4–25). In Genesis chapter 2, it is written: "So out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name" (2:19). Jesus, who is one with God the Father, manifested the work of the Triune God through the descent of the Holy Spirit upon Him, even whilst in human form. Although Jesus had not yet received His glory (cf. Jn 7:39), He became "the Lord God" and could grant His disciples the experience of acting in cooperation with the Holy Spirit. 

The essential preparation for us believers to be granted such an experience is that we acquire the habit of "distinguishing" between ourselves, who desire to work in cooperation with the Holy Spirit, and "human information," in accordance with the way of Jesus; and that we, those seeking to cultivate this habit, have the practice of two or three of us uniting our hearts in the name of Jesus to "discern" before taking any action (cf. Mt 18:19–20). When these habits lead the way, we will acquire the truth and reach the life. 

Maria K. M.

 2026/09/14

265. The Gospel of John and the Priesthood of the New Covenant: From the Devil to Satan

Let us continue the topic from our previous reflection. In John chapter 6, after many of the disciples who had been listening to Jesus' words had turned away, Jesus asked the twelve disciples who remained, "Do you also wish to go away?" (Jn 6:67). Simon Peter replied, "Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God" (6:68–69). Jesus' response to these words is striking because one of the "we" in Peter's words is likened to the devil. This stemmed from Judas, son of Simon Iscariot’s state, who had seen that "many of his disciples drew back and no longer went about with him" (6:66).

Judas's state at that time remained at the very same point as that of the "woman" in Genesis chapter 3, who, whilst pondering God's command in various ways, concluded: "You will not die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil" (Gen 3:4–5). At this moment, the "woman," having absorbed "human information" and made it her own knowledge, can be likened to the devil. Subsequently, prompted by finding "when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise" (3:6), she took the fruit that God had forbidden them to eat, and gave some to her husband, who was with her. The "woman," at the moment she committed this act, can be likened to being in a state where "Satan entered into her." The devil becomes Satan when one finds the opportune moment to carry out an actual act. Judas, too, could have taken the opportunity—when "many of his disciples drew back and no longer went about with him"—to act by departing from Jesus. 

However, he remained with Jesus. The Gospel later explained the reason why he did so: "He was a thief, and as he had the money box, he used to take what was put into it" (cf. Jn 12:6). The fact that he stayed with Jesus whilst still in a demonic state caused him great inner conflict. This was because the words God had spoken to "the woman" in Genesis—"I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel" (Gen 3:15)—were about to be fulfilled. This word of God had already manifested its power in Cain, a seed of the "woman." Thanks to the "enmity God has placed," despite having committed murder, he turned back to God in fear of his own deed and was saved. Now, the one standing before Judas was none other than Jesus, the very personification of the "enmity God has placed" (cf. Lk 2:34–35). 

To manifest the image and likeness of God in cooperation with the Holy Spirit, human beings have been endowed with "human knowledge" appropriate to their nature, enabling them to maintain a balance between the spiritual realm—created in the likeness of God—and the bodily realm—created in the image of God and endowed with riches, power and authority not found in any other created being (cf. blog No. 252). Even when God appeared before humanity in the flesh as Jesus, the "enmity God has placed" remained within a person, accompanying their "human knowledge," whenever "human information" became involved with that knowledge. Consequently, the magnitude of the conflict that arose when one took in "human information" from their memory as their own knowledge, without distinguishing it from the self that ought to be cooperating with the Holy Spirit, was—due to evolution—not comparable to that of the "woman" or Cain in Genesis. 

At the Last Supper, Jesus said, "The Son of man goes as it is written of him, but woe to that man by whom the Son of man is betrayed! It would have been better for that man if he had not been born" (Mat 26:24). These words reveal the deep regret of God made man. Jesus' question at the end of John chapter 6—"Do you also wish to go away?"—could be thought to have been directed at Judas in particular. That is because Jesus, who came into the world as the very "enmity God has placed," was, as John the Baptist said, "the Lamb of God, who takes away the sin of the world" (Jn 1:29). It was Jesus who declared, "I am the bread of life" (6:35). The Eucharist, which appears as the Body of Christ during the Mass, asks even the Judas lurking within us believers: "Do you also wish to go away?" 

Nowadays, when the priest raises the Eucharist and declares, "Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb," believers throughout the world—priests and congregation alike—respond together: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." Yet a stark contrast is seen between this response and the fact that they immediately go on to receive the Eucharist. Moreover, at the beginning of the Communion Rite, all the faithful recite the Lord's Prayer, in which they pray, "Give us this day our daily bread." What, indeed, does this strange spectacle that we Catholic believers perform mean? 

When we recall that it is later explained that Judas remained with Jesus because he was a thief who was in charge of the money box and had been embezzling its contents, we are compelled to ask ourselves anew why we remain in such a reality above. 

Maria K. M.

 2026/09/07

264. The Gospel of John and the Priesthood of the New Covenant: Judas Iscariot—The Beginning

At the end of John chapter 6, it is written: "Jesus answered them, 'Did I not choose you, the twelve, and one of you is a devil?' He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him" (Jn 6:70–71). These words follow Simon Peter's response—"Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God" (6:68–69), which he uttered in reply to Jesus' question immediately preceding it. These words of Jesus seem abrupt and even shocking. This is because we see a striking contrast between Peter's words, "we have believed, and have come to know," and Jesus's words that followed: "one of you is a devil." 

As we have discussed so far, from the very beginning of Chapter 1, the Gospel of John links the creation of the world with the coming of Jesus, declaring that life is its central theme. By Chapter 3, it has revealed, through John the Baptist, the image and role of the priest of the New Covenant, whilst also alluding to the descent of the Holy Spirit, the sacrament of initiation, the work of the Holy Spirit, and the priesthood of the New Covenant. In Chapter 4, the new form of worship is described, and in connection with this, the new relationship between God and the priest of the New Covenant is concretely set out. Furthermore, in Chapter 5, Jesus, having clarified the true meaning of the Sabbath and its fulfilment, revealed that the Father is the very essence of God's spontaneity, and that it is life (cf. Jn 5:19–21). And He said, "For as the Father has life in himself, so he has granted the Son also to have life in himself" (5:26). These words explain the following passage at the beginning of Chapter 1, which heralds His coming. 

"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it" (Jn 1:1–5). These opening words of Chapter 1 indicate that God exists in three forms of being: God, the Word and Life. On the other hand, when considered in conjunction with Jesus' words quoted above, God is the Father, the Word is the Son, and the "life" referred to in the statement "In him was life" is the life that "as the Father has life in himself, so he has granted the Son also to have life in himself." From the statement "the life was the light of men," we can see that this life is the Spirit of Truth. In this way, the Holy Spirit proceeds from the Father and the Son. 

This relates to Genesis distinguishing between "God" and "the Lord God" depending on the context. In Genesis chapter 1, the One who created the heavens and the earth, all creation, and fashioned humankind "in our image" is referred to as "God" (cf. Gen 1:1–2:3). This is because creation was accomplished in a manner proceeding from the Father through the Son to the Holy Spirit (Life), and because the state of completion is sustained by the Holy Spirit (Life). Meanwhile, in Chapter 2, the One who created humankind in "our likeness," forming a spiritual realm within them so that the Holy Spirit might work in collaboration with them, is referred to as "the Lord God" (cf. 2:4–25). In this way, a spiritual realm—the image and likeness of the Triune God—was created within a man, enabling the Holy Spirit and the man to work in unity. At this moment, the Father and the Son became one to invite the man into the Triune God through the work of the Holy Spirit. The Holy Spirit proceeds from the Father and the Son. 

In Chapter 3, God is depicted as "the Lord God" when the man or the woman can collaborate with the Holy Spirit, and as "God" when they can not. The fact that the "Lord God" corresponds here to the "woman" and the "serpent" indicates that at that moment, the woman was in a state where she could collaborate with the Holy Spirit. The "serpent" represents "human information" stored in her memory. The reason she was in a state where she could collaborate with the Holy Spirit was that she recognized the "human knowledge" (the serpent) that she had taken in and distinguished it from herself (cf. Gen 3:13). Furthermore, in Chapter 4, when they were expelled from the Garden of Eden, and when their memory of their relationship with God began to fade, the title "the Lord" appears, depicting how humankind's perception of "God" became increasingly ambiguous, because, having been barred from the path to the "tree of life," humankind no longer collaborated with the Holy Spirit. Consequently, since then, God has never spoken to humankind directly in the manner referred to as "the Lord God" used up to Chapter 3. 

The following words Jesus spoke at the Last Supper indicate that God would eventually engage with humanity once more in the manner referred to as "the Lord God." Through the coming of Jesus Christ, humanity got the potential to collaborate with the Holy Spirit. Jesus said: "Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. Whatever you ask in my name, I will do it, that the Father may be glorified in the Son; if you ask anything in my name, I will do it" (Jn 14:12–14). Here we see the Son, who possesses the same life as the Father. Jesus instituted the Eucharist, ensuring that after He ascended to the Father, "the Lord God" would always be with us, and that we, collaborating with the Holy Spirit, might always be invited into the Trinity. 

Jesus spoke these words in response to Philip's statement: "Lord, show us the Father, and we shall be satisfied" (Jn 14:8). Jesus had tested this same Philip in the opening scene of Chapter 6 (cf. 6:6). And it was precisely that scene which marked the beginning of the story of Judas Iscariot. Philip's words to Jesus—"Show us the Father"—will lead us to a resolution of the contrast between Peter's statement, “we have believed, and have come to know”, and Jesus's subsequent remark, "One of you is a devil." 

Maria K. M.

(Notice)

A new article has been posted on the blog, The Wind of Patmos. It is a translation of an article I submitted to and was published in the Japanese internet magazine, Catholic Ai.

 2026/08/31

263. The Gospel of John and the Priesthood of the New Covenant: "I Am the Bread of Life"

In John chapter 5, Jesus said: "I have come in my Father's name, and you do not receive me; if another comes in his own name, him you will receive. How can you believe, who receive glory from one another and do not seek the glory that comes from the only God?" (Jn 5:43–44). These words of Jesus are also addressed directly to us believers today. What, then, is "the glory that comes from the only God" that we believers are urged to seek from Jesus? Up to John chapter 6, Jesus had spent over a year with his disciples, training them (cf. Jn 2:13, 6:4). In chapter 6, the disciples undergo the most significant experience relating to the priesthood of the New Covenant. We believers, having examined chapters 1–5 together, are also tested in our understanding of what they experienced. There are three key points there. 

The first point is the words of Jesus: "Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of man will give to you; for on him has God the Father set his seal" (Jn 6:27). It was John the Baptist who bore witness to the statement "on him has God the Father set his seal" in these words of Jesus (cf. 1:32–34). This refers to the Holy Spirit descending upon Jesus—who is both God and man—and thus testifies to Pentecost. Consequently, the "glory that comes from the only God" that we as believers are encouraged to seek here is to live our daily lives in cooperation with the Holy Spirit as Jesus did. 

The second point is Jesus' testimony: "For I have come down from heaven, not to do my own will, but the will of him who sent me; and this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day. For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day" (Jn 6:38–40). Here, the work of the Eucharist in saving both the living and the dead is described. So, the "glory that comes from the only God" that we believers are encouraged to seek here is to receive the Eucharist so that the Eucharist may be at work. 

The third point is Jesus' statement, "I am the bread of life" (Jn 6:48), and His testimony, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you" (6:53). John the Evangelist adds a note here: "This he said in the synagogue, as he taught at Caper'na-um" (6:59). This was to make it clear that Jesus had spoken these words publicly in the synagogue. Thus, the "glory that comes from the only God" we believers are encouraged to seek here is to publicly declare, during the Mass, that the Eucharist is Jesus Christ, following the example of Jesus, who publicly proclaimed His own flesh and blood in this way in the synagogue. The Gospel indicates three manners of making this declaration. 

The first one is found in the scene where, after many of the disciples who had been listening to Jesus’ words had departed, Jesus asked the remaining twelve disciples, "Do you also wish to go away?" (Jn 6:67). Simon Peter replied as follows: "Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God" (6:68–69). These words, which Jesus had not taught, came from Peter's mouth because Peter was acting in cooperation with the Holy Spirit. Indeed, Simon Peter answered, inspired by the Holy Spirit. 

The second instance is also found in the Gospel of John, when Jesus, whilst guiding Martha, asked, "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die. Do you believe this?" (Jn 11:25–26). Martha replied, "Yes, Lord; I believe that you are the Christ, the Son of God, he who is coming into the world" (11:27). In other words, Martha answered, inspired by Jesus. 

The third instance is found in the Gospel of Matthew, when Jesus asked his disciples, "But who do you say that I am?" (Mat 16:15). Simon Peter replied, "You are the Christ, the Son of the living God" (16:16). Jesus said to him, ‘"Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (16:17). Indeed, Simon Peter answered, inspired by the Father. 

Thus, in these three sets of questions and answers, the Father, the Son and the Holy Spirit are each involved. Remarkably, the answer which Martha gave, guided by Jesus, and the answer the Father revealed through Simon Peter are the same. This is no coincidence; it is precisely as Jesus said: "I and the Father are one" (Jn 10:30). Therefore, we believers must publicly declare that the Eucharist is Jesus Christ through the words, "You are the Christ, the Son of the living God" and the words, "Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God." However, this has not yet become a reality. I feel as though Jesus is saying to us, the Church: "I have bruised the head of the serpent. You must regenerate the bruised heel, for I have washed it." 

Maria K. M.

 2026/08/24

262. The Gospel of John and the Priesthood of the New Covenant: The Way to the Tree of Life

Jesus, who is God, knew that the people of that time would not believe even if they saw His works, for they lived in the world of the books of the Prophets and the Psalms rather than following Moses. So, Jesus said to them, "It is Moses who accuses you, on whom you set your hope" (Jn 5:45).

Among the commandments God gave to Moses are instructions on how a king should be chosen when the people demand one, and how one chosen by the people to be king ought to conduct himself. In particular, the commandment stating, "And he shall not multiply wives for himself, lest his heart turn away; nor shall he greatly multiply for himself silver and gold" (Deut. 17:17) was severe for the kings of that time. And the remorse felt by those kings who, having transgressed these commandments, were unable to lead the people to God is interwoven throughout the entire Book of Psalms. The hymns of praise and thanksgiving offered to God, rooted in this lament, resound as crying voices of supplication; and, owing to their unique character, many people still empathise with these voices and are captivated by them even today. The people of the old covenant understood the Law of Moses and the books of the Prophets within the fictional context of a narrative that a king like one of them would rise again to save them, chanting the Psalms.

The expressions of the Psalms that fell from the lips of kings—who took many wives and thus allowed their hearts to be led astray, hoarding vast quantities of silver and gold for their own sake—invited the people, who had been unable to form a father-son relationship with God, to savour the joy of the wedding day. In time, the people came to liken God and them to a bridegroom (husband) and a bride (wife). Drawn to this preference, savouring it in fiction, they often mistakenly perceive this sensation as highly spiritual. In this way, without realising it, as a particular sense of equality grows within them regarding their relationship with God, the desire befitting a person created in God's image and likeness transforms into a higher-order desire, such as desires for belonging, recognition and self-actualisation. They sometimes manifest as desires to dominate and control their neighbour. This gives rise to ceaseless conflict. It was no coincidence that, after Jesus had fasted for forty days before beginning his public ministry, the devil sought to tempt him by quoting from the Psalms. This is because the Psalms have such a tendency. Jesus replied by quoting from Deuteronomy, one of the Books of Moses (cf. Mat 4:1–11).

Jesus came as man from the Father, bearing the priesthood of the New Covenant to forgive sins and fulfil the Law. At the beginning of his public ministry, after reading from the Book of Isaiah handed to Him in the synagogue, Jesus clearly revealed Himself by saying, "Today this scripture has been fulfilled in your hearing" (Lk 4:21). Again, it is written that after His resurrection, He appeared to the disciples on their way to Emmaus, and that "beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself" (24:27). In this way, Jesus used the Old Testament "to bear witness to Himself." He did so to reveal and fulfil God's plan, which had unfolded over a long history. Then, He said, "You search the scriptures, because you think that in them you have eternal life; and it is they that bear witness to me; yet you refuse to come to me that you may have life" (Jn 5:39-40). By these words, Jesus is saying that, now that He has come, there is no longer any need to look for Him in the Old Testament.

Jesus said, "You sent to John, and he has borne witness to the truth" (Jn 5:33), reminding them that they had regarded John the Baptist—born into a family of legitimate priestly lineage and speaking as a prophet—as a lamp burning and shining, and had been willing to rejoice in his light. John the Baptist bore witness: that Jesus was the Lamb of God who takes away the sins of the world; that the Holy Spirit had descended upon Him and that He was the one who baptised by the Holy Spirit; and that He was the Son of God (cf. 1:29–34). Thus, he bore witness to the truth. Jesus continued, "But the testimony which I have is greater than that of John" (5:36). The testimony "greater than that of John" was a testimony concerning the life—the life that leads to the Father—which lies beyond the truth of which Jesus had spoken: "I am the way, and the truth, and the life; no one comes to the Father, but by me" (14:6).

The words of Jesus are the way to the "tree of life" which God closed off in Genesis. Through the truth contained therein, these words connect people with the "breath of life" (Gen 2:7) that God breathed into them, awaken them to God's life, and restore them to life before God. They revive the realm of the human spirit. All of these are mysteries of the Kingdom of God (the Kingdom of Heaven) about eternal life, which cannot be understood without studying the New Testament. Thus, the words of Genesis—"He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a flaming sword which turned every way, to guard the way to the tree of life" (Gen 3:24)—are reflected in the structure of the New Testament. The four Gospels, which even now guard the "way to the tree of life"—the words of Jesus—can be likened to the cherubim (cf. Rev 4:6–8). Similarly, the teachings of Acts of the Apostles and the various epistles represent the "flaming sword." And the Book of Psalms, which had filled the minds of the people of the old covenant and held them captive, was superseded by the Book of Revelation in its role.

The Book of Revelation depicts how these writings interconnect to perform their unique function. It implants truths that the conscious mind cannot grasp into the unconscious of believers who recite and listen to it every day, transforming them into tacit knowledge and preparing them to work in harmony with the Holy Spirit. Jesus, risking His very life, prepared all the new methods of formation introduced with the New Testament for the Holy Spirit sent in His name and for the believers. Unfortunately, we believers have not yet fully utilised such treasures. Instead, we search for the shadow of Jesus within the Old Testament, which bears witness to Him, and place our complete trust in the Psalms. Thus, the following statement that Jesus spoke to the Jews is also addressed to us, who make no effort to optimise our understanding for the new formation set out in the New Testament.

"I do not receive glory from men. But I know that you have not the love of God within you. I have come in my Father's name, and you do not receive me " (Jn 5:41–43).

Maria K. M.