Easter 6, Year B: Text of a Sermon preached at the Convent of Saint Mary in Sewanee, 2018.
For the Gospel: John 15:7-17
Our gospel passage this morning comes from Our Lord’s discourses at the Last Supper in the Gospel of John. It follows directly on from what we heard last week, Our Lord’s parable in which he spoke of himself as the true vine, and his disciples as the branches. As the branch cannot flourish apart from the vine, he said, so we, his disciples, cannot flourish without him.
Jesus now continues, “If you abide in me, and my words abide in you”—he speaks, I believe, of our communion with him through prayer: if the words of Jesus, that is, the things he says and the things he does—if these abide in us, then, he says, “ask for whatever you wish, and it will be done for you” (John 15:7). This will happen because if Jesus’ words and deeds are in our hearts and minds, then our petitions will be echoes of His words and deeds. As He speaks, so we will speak. Our prayers will be fragments of his teaching, transformed into supplications, and so will necessarily be heard, as He is heard. Let us be clear what this means: our Lord’s promise of the absolute fulfillment of our prayers is inseparably linked to our personal fellowship with Him. “Ask for whatever you wish,” he says, emphasizing the freedom of our choice given the union of our wills with that of Christ, “and it will be done for you.” So Saint Augustine of Hippo said, “Dilige, et quod vis fac”—“Love, and do what you like” (Homilies on First John 7.8). Precisely. Because if we abide in Jesus’ fellowship, then what we like will be what God likes. And even if there is something we would dearly prefer that cannot be—as Our Lord himself would have preferred not to endure the agony of the cross and prayed in Gethsemane, “Father, if it be possible, let this cup pass from me,” but it could not be—even then the final movement and basis of our prayer will be, as was his, “nevertheless, not what I will but what you will”(Mark 14:36). This is something to which we bear witness every time we pray His prayer, as we shall pray it in a few minutes, putting our hand into the hand of God and being so bold as to say, “Our Father… thy kingdom come, thy will be done.”
Our Lord continues: ”My Father is glorified by this”—that is, by your abiding in me and the consequent fulfillment of your prayers—in order that “you bear much fruit” (in the fruitfulness of the vine lies the joy of the husbandman) and so “become my disciples” (15:8). We may well ask, “Are we not disciples already?” And of course we are! But we mustn’t forget that the Hebrew and Greek words for “disciple” mean “learner”, “student,” or “pupil”—and so by definition a true disciple is someone who is in a process of “becoming”, always growing and learning, always being transformed into Christ’s image, as Saint Paul has it, “from glory to glory” (2 Cor. 3:18). That is our calling now, in this life, and it will be our calling even in the life to come, even in the resurrection life—to ascend, as He did, to the Father.
“As the Father has loved me, so I have loved you; abide in my love” (15:9) Christ’s love is the atmosphere in which we must seek to live: not something sought in a moment of crisis, but breathed in, day by day, hour by hour. All else, whether good or ill, is, as Ecclesiastes reminds us, “הֲבֵל הֲבָלִים”—“vanity of vanities” as it is usually translated—which is actually somewhat misleading. For the word הֲבֵל—“mist”, “vapour” or “breath”—is used metaphorically in Qoheleth’s Hebrew, as its equivalents often are in English, to refer not so much what we normally regard as “vain”—that is, useless, or empty—but rather to what is ephemeral, fragile, passing away. Ecclesiastes is not saying that nothing is of any value, but rather that everything in this life—even good things, even things that God has given us for our joy, everything is transitory. And of course we know that is true. It is true of the universe itself, and it is certainly true for us. We all strive to do things—for good or evil, for ourselves or for others, in generosity or in selfishness—but whatever we do, life passes. Carpe diem! we say, following Horace: “Seize the day!” But there will certainly come for all of us a day that we cannot seize, a day when we cannot finish what we have started, a day when we must entrust even what we hold most precious to the mercy of God. What then is our hope? “Abide in my love,” says Our Lord.
And so we come finally to his promise: “If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love” (15:10). Love ensures obedience, obedience ensures love. That is something that even our as yet imperfect human loves can show us. When we are, as we say, “in love,” then to please the beloved is not a burden but our desire and delight. If that is true—and it is—of our merely human loves, how much more is it true of the One who IS Love, and the source of all love! No wonder our Lord concludes, “I have said these things to you, so that my joy may be in you, and that your joy may be complete” (15:11). May God give us grace to seek that joy, as the saints have sought it throughout history, and there perhaps find that although all things in this life are transitory and fragile, passing away like a breath, yet there, in God’s joy, all things, having come from God, find also their permanence and their fulfillment.
In that thought we may dare perhaps hope that Gustav Mahler was right:
‘O glaube, mein Herz, o glaube:
‘Es geht dir nichts verloren!
‘O believe, my heart, O believe:
‘Nothing to you is lost!’
And that, in a sense, is the Easter message.
 For rich commentary on this text, and indeed on Ecclesiastes—which she describes as “the most diffident book of the Bible”—see Ellen E. Davis, Proverbs, Ecclesiastes, and the Song of Songs (Louisville, Kentucky: Westminster John Knox, 2000) 166-69.
 Gustav Mahler, “Auferstehung” Symphony no. 2, no. 5.