Ever since I can remember, the word exclusive, used in association with the Church, Jesus, and Christianity, has been seen in a negative way. The result of this negative connotation is obvious, at least in the Episcopal Church. Our signs say, "the Episcopal Church Welcomes You." Church mission statements use inclusive language in almost direct response to any type of exclusive approach to Christianity. The word exclusive in the church seems to be reserved for the short-sighted, Bible-thumping fundamentalist.
For those of us who preach radical hospitality, wasn't Jesus inclusive even exclusively inclusive? We know Jesus to be the one who reaches out to everyone--both the victim and the oppressor. He ate with sinners and tax collectors and had a conversation with a Samaritan woman. Jesus is anything but exclusive, right?
I took a class in seminary that investigated three ways in which people approached the nature in which we are saved. On the first day of class we took a poll, are you an exclusivist (salvation by Christ alone), inclusivist (salvation through Christ but...), or pluralist (multiple paths to God's salvation)? It was clear that nobody wanted to be labeled exclusivist. While I enjoyed the class, I think it is dangerous to camp out in any of these definitions. In other words, we risk adding another layer of separation to an already complicated issue which makes issues even more complicated.
I think that the polarizing way in which the word exclusive has been used limits how we read texts like the one we have this week from John 6:41-51. When I say limited, there is the danger of boxing ourselves into one meaning and that is especially unhelpful when there is really another meaning to the text.
The Gospel writer continues his discourse on bread and continues to recall the words of Jesus that say, "I am the bread of life." In addition statements like, "No one can come to me unless drawn by the Father who sent me" are found often in this discourse. Other such statements from Jesus say, "I am the way, the truth, and the life."
In the context of our atmosphere today, it is not difficult to slap the label elusive on such texts. So, is Jesus exclusive? I believe this is the wrong question to be asking. As Gordon Fee would say, what is the plain reading of this text? What is actually being communicated here without the added layer of suspicion?
In the previous section of John you will remember that the crowds wanted to know what they could do to perform the work of God. So at this point in scripture there was an idea that you had to work in order to gain God's favor. However, Jesus tells the crowd that this is not the case. I believe that Jesus is telling people that it is a gift to know God through Jesus. Like the hymn Amazing Grace says, "Twas grace that taught my heart to fear and to believe."
We don't come to believe because an apologist convinced us or because of our intellectual power. We don't come to believe because we figured out all the intricate details regarding how we are saved by God. We come to believe through the grace of God that opens our eyes to follow Jesus who is the way, the truth, the life.
Again, what is our job as Christians? We are called to follow Jesus and trust that he is leading us into all truth, a truth that reveals a new creation and a new way of life on earth as it is in heaven. We are called to witness to the truth we have found in following Jesus in hopes that all may believe because of the Father who sent Jesus.
While you might have a strong argument to say Jesus was being exclusive or inclusive, I hope you don't get stuck here because there is a bigger truth to be considered. And the truth is this, isn't it a wonderful gift to know God the Father through his Son Jesus Christ.
Whether you say exclusive or inclusive (maybe even both!), Jesus is clear about who he is when he says, "I am the Bread of Life. I am the True Vine. I am the Good Shepherd. I am the way to the Father. I am the way, the truth, and the life." It is truly a gift to follow Jesus. I can only hope that all people find this same joy.
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