Here are some questions that arise from the passage of John’s gospel I just read to you. (John 14:1-12) 

How can Jesus be sent to do the will of the Father and be one with the Father at the same time? How can Jesus be in the Father and the Father be in him, yet Jesus be about to go back to the Father?  

And here is perhaps the most intriguing question: how is it possible that if we, mere mortals, believe in Jesus, we would be capable of doing works bigger than those done by him? (cf. John 14: 12) 

Let me attempt to reduce our bewilderment by pointing out that God is not constrained by time the way we are while living on this earth and, thus, in our relationship with him, we live in a mystery of already and not yet. 

In John’s gospel, what is proclaimed to us is God’s endless act of power and love that lifts us from the lowliness of our flesh to make us sharers of divine life. 

God becomes flesh so that we can take our “place” within the Holy Trinity.  

In the book Heightened Consciousness by David Granfield, there is a phrase that, in my opinion, encapsulates the core of John’s gospel: “…the spirit comprises all human realities, body and soul, open to the Spirit of God; the flesh, the same realities closed to the Spirit of God.” 

It also sheds light on what Jesus (God in human flesh) tells us: “And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be.”  John 14:3 

Overlooked is the fact that, while the preparation of our minds and hearts progresses upwardly from the lowest level of the flesh, the “place” meant for each one of us within the Holy Trinity has already been readied from the foundation of the world. (Matthew. 25: 34) 

At the lowest possible level, the realm of the flesh, we allow ourselves to be ruled by animalistic instincts for mere survival and, habitually, we resort to aggression.   

At the next level up, we are intent on working and toiling for food, shelter, clothing and other necessities of life for ourselves and those closest to us. 

After that, we begin to value cooperation, interaction, civility and social responsibilities. 

Moving up one more step, we discover nobility in our soul, and we become willing to give up some of what we have; we learn to share and be in solidarity with the less fortunate. 

Many of us might think that to stop at that stage is already all that can be reasonably expected of human beings. However, especially we, influenced by the Judeo-Christian milieu, might go up one more step to the level of religiosity to provide answers for the most fundamental and existential questions that surface now and then and clamor for satisfying answers. 

However, shocking as it might sound, the level of religiosity is most insidious and perilous because those who settle in it are convinced of being swept up by the whirlwind of the Holy Spirit while they are still ruled by the flesh.  

Religiosity is the human attempt at finding or creating a “god” over whom we can hold sway, and who is ready to grant us all the favors that we expect on account of the merits of our good conduct and praiseworthy performance. John’s gospel is filled with confrontations between Jesus and those on the level of religiosity. He refers to them either as “Jews” or “Pharisees.” 

Only those who heed the voice of Jesus, and follow him trustingly, those who “believe in him” to the point of keeping and living by all his words, are swept up by his Spirit onto the final plateau, into the Holy Trinity where their place has been readied by Jesus. 

For them Jesus is the only Way to the Father; the only Truth that enlightens their steps; the only source of Life. 

Only their hearts are not troubled because the Holy Spirit is their divine Advocate and Comforter. 

Only they are driven by the Spirit to carry out joyfully Jesus’ New Commandment of loving each other as he has loved them (cf. John 13: 34).  

Only they feel fully comfortable living in Christ as contrasting statements such as those that I mentioned before dissolve away in the light of the Spirit.  

Only they are capable of the greater works of silent self-immolation, generous self-giving, joyous service of the least of their brothers and sisters because they live already, as much as is humanly possible, within the Holy Trinity.  

Only they find compelling reasons to be always thankful to the Father.  

Only they already taste some of the joys of heaven no matter the weight of the cross they bear. 

It is how the cross is borne that separates those comforted and sustained by the Spirit from those still affected by their flesh. The latter are enveloped in darkness and seek actively to end their earthly life; the former endure the cross with courage and serenity because they are given already some of the consolations that are enjoyed within the Holy Trinity.  

Hence, Jesus’ compassionate order: “Do not let your hearts be troubled…” resonates always in their souls.