Emmanuel: Encountering Jesus as Lord

J.R.C. Perkin is President of Acadia University and a professor of
religious studies.

Herbert O’Driscoll has devoted most of his working life to the task of
interpreting Christianity in straightforward terms to people who were
serious enough to listen to or read what he has to say. Even as Warden
of the College of Preachers, he never lost sight of this goal. His
latest book consists of 32 studies and uses John’s gospel as the basis
for responding to the question about knowing Jesus. Largely written in
Jerusalem, the book reveals a philosopher’s and historian’s
awareness of the ancient world, the interrelated roles of Judaism and
the Roman Empire, and the manner in which mysterious oriental influences
made their way westward.

O’Driscoll makes an important distinction between the question “Who
is Jesus Christ?”—which can be answered by enough information of the
right kind—and the question “Who is Jesus Christ for us?”—which
is more of a quest than a question and is answered more adequately
through commitment than through information.

Each of the brief studies is self-contained, and many of them include
ideas worthy of considerable elaboration. For example, we are reminded
that as readers of the gospels we do not hear the words of Jesus as much
as overhear them, often without the benefit of a context. The section
“Encounters and Conversations” introduces us to such characters as
the “prominent politician” (Nicodemus), the “outsider”
(Zacchaeus), and the “homemaker” (Martha).

The section entitled “Apostle and Friend” is based on the
narratives involving Peter. It contains some excellent comments, such
as, “He is as transparent as we are, as vulnerable, as impetuous, and,
as with us, he regrets much.” Reflecting on the inability of the
disciples to keep awake during the agonized prayer of Jesus in the
Garden of Gethsemane, O’Driscoll observes, “Whether we realize it or
not we have all slept in the Gethsemanes of other people.”

Recognizing that we can never get back to the historical Jesus,
O’Driscoll says that we can nevertheless know him through the
experience of others who respond to him and interact with him. In the
quest to know Jesus, there are “gates” through which others have
passed to fuller commitment—the Christian community, God’s Word
(which is not defined but seems to be identified with Scripture), the
sacrament, and the Holy Spirit. The book closes with an invitation to
the reader to write the fifth gospel, based on his or her own
experience.

One may question whether the material in John’s gospel may properly
be used in response to historical questions, and some terms (such as
“God’s Word” and “Holy Spirit”) are used as though most
readers will readily understand what they mean, but the creativity and
imagination apparent throughout the book will prompt much independent
thinking. For this, we may be genuinely grateful.