Transforming (phase 4) - Jesus appears to the disciples on the lakeshore (step 31) - session 1d

Jn 21 (cont.)

This was now the third time that Jesus was revealed to the disciples after he was raised from the dead. 

When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord; you know that I love you." He said to him, "Feed my lambs."

A second time he said to him, "Simon, son of John, do you love me?" He said to him, "Yes, Lord; you know that I love you." He said to him, "Tend my sheep." 

He said to him the third time, "Simon, son of John, do you love me?" Peter was grieved because he said to him the third time, "Do you love me?" And he said to him, "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my sheep . . . . " - (14-17)

I presume that this was Jesus third appearance to the gathered disciples. From the other gospels, there is also Emmaus, the appearance to Mary outside the tomb, and an appearance to Simon Peter, all of which would have happened before this appearance. 

I heard a priest once homilize that there is a different Greek word for "love" in Peter's replies than in Jesus' first two queries, and that the third time Jesus switches and uses the same word which Peter had used. This is consistent with a quick glance at the text in an interlinear Greek-English bible online, where it also appears that, the third time, Peter is quoted as using yet a different word in response. 

All of this ignores a key fact: this conversation almost certainly didn't happen in Greek. But since this story was handed down by St. John to his followers, who likely set it down in writing, we should probably accept that the Greek reflects a dynamic in the exchange which John conveyed to his listeners.

Others have focused on the threefold affirmation which Jesus affords Peter in contradiction of his previous threefold denial, but enough has been said about this.

For me, it is more helpful to consider this in light of the things upon which I've recently reflected. (I'm reading between the lines here, and hope you do, too:) Peter must feel that he has been demonstrating his love for Jesus in unmistakable, practical ways: jumping overboard and swimming to shore; hauling the huge catch of fish ashore by himself when Jesus told the disciples to bring him some. How could the Lord now shame him by repeatedly questioning his love? But perhaps Peter's actions were motivated by feeling as if he now owed the Lord a debt he could never repay; painful experience tells me this dedication is not nearly the same thing as love. If this was true for him, he'd be even more hurt by - and defensive about - the threefold interrogation he receives.

When someone has forgiven us the unforgivable, we may respond in a deep, thankful love that sustains our dedication to them for the remainder of our lives, but that dedication may instead arise out of a heavy obligation that eventually begins to feel like a chain binding us in slavery. We can feel as if we must now live up to, or retroactively "earn," the grace we have been freely given. Peter may have been acting out of this sort of motivation, but Jesus needed for him to be motivated by deep love instead of guilt. 

Though it may be true - as Jesus explains in defending the sinful woman who anoints him in Luke 7 - that those who are forgiven more love more, it can be very difficult for a forgiven offender to even think to consider whether they are now motivated by love or by a sense of shame-driven obligation. Perhaps Jesus' intent here is to give Peter an important chance to shift his motivations.