I know that you believe you understand what you think I said...
2008-01-29 by Stephen Schuette

            At our lectionary group study today we were, perhaps not surprisingly, struggling with the verse from 2 Peter that says, “…No prophecy of scripture is a matter of one’s own interpretation because no prophecy ever came by human will…” (1:20-21)  Someone offered the suggestion that perhaps Peter himself was on a learning curve.  What he tried to control and explain in the Gospel has lead to a more mature faith in which he now can admit that much is beyond his ability to control or explain.  I thought to myself, “Ironically, I like that interpretation.”

             Perhaps we preachers are prone to the trap of trying always to interpret for the Church exactly what God means to say.  And it’s then….while Peter (and we) are “…still speaking…” that we are interrupted by some good advice:  “Listen to him!”

            Of course, Peter (and we), like people engaged in familiar conversation, are prone to believe we already have heard (and grasp) what’s going to be said and so already have our wheels spinning figuring out our response instead of truly listening.  We are prone to continue our patterned behaviors even when holiness breaks upon us.  We want Jesus to be “our” Jesus – the one we think we already know, and the one we think we need, the one who fits into a booth.

            But Jesus is transfigured (metamorphothe) before them, and then, just as quickly, is headed back down the mountain again.  If only we could get out of the way and let Jesus be Jesus (beyond our interpretations) we might eventually catch up to who he is….and through our openness and listening be transformed ourselves.

            …L’Engle is right.  The art of art is letting it speak beyond the familiar of what we already believe it to say so that it opens us to a real encounter.





A few thoughts on weirdness...
2008-01-29 by Bill Carter

Thanks, David, for your thoughts! I will confess to years of transfiguration aversion. In fact, a long term colleague once pointed out that I usually assigned her to preach on Transfiguration Sunday. I chuckled and said, "Well, since by now you're an expert on the text, maybe you'd want to preach on it one more time." She declined with a smile and said, "No thanks."

I jest, of course, but this does raise the question: do we have to be "experts" on every text? Do we have to master them, control them, reduce them?

In a way, this is like so many mountain-top epiphanies in scripture. They are awesome, even terrifying! Do I really understand the demand of God for Abe to sacrifice Isaac? Do I "get it" when God inscribes the Ten Commandments on stone with a lightning-bolt finger? Can the three disciples comprehend Jesus when he begins to glow?

Maybe all we preachers can do is circle the base of the mountain, point up there, and say, "Whew! I don't have it all figured out, but let me tell you what I see." Then we can sing "Holy, Holy, Holy" and sit down. We could do worse than to maintain the awe!

Here's what the late Madeleine L'Engle wrote about the text in her book, Walking on Water (1980):

As I read and reread the Gospels, the startling event of the Transfiguration is one of the highlights. You'd think that in the church year we would celebrate it with as much excitement and joy as we do Christmas and Easter. We give it lip service when we talk about "mountain top experiences," but mostly we ignore it, and my guess it that this is because we are afraid.

A summer or so ago, some Congregational ministers decided that they would like to go to a church service on the Feast Day, and checked out the three nearest Episcopal churches. Not one of them was having a celebration. So my son-in-law, Alan, who was on vacation, held a communion service in the tiny chapel of their home, for the Congregational ministers and some family and friends.

We are afraid of the Transfiguration for much the same reason that people are afraid that theater is a "lie," that a story isn't "true," that art is somehow immoral, carnal, and not spiritual.

The artist must be open to the wider truth, the shadow side, the strange worlds beyond time. And because God has given his creatures the difficult gift of free will, the artist has more temptations to abuse the gift than - say - the banker or the accountant . . .

We are afraid, and we back off, and some ministers looking for a church service on the Feast of the Transfiguration can't find one.

The Christian holiday which is easiest for us is Christmas, because it touches on what is familiar; and the story of the young man and woman who were turned away from the inn, and had a baby in a stable, surrounded by gentle animals, is one we have known always. I doubt if many two or three-year-olds are told at their mother's knee about the Transfiguration or the Annunciation. And so, because the story of Christmas is part of our folklore (we might almost say), we pay more attention to its recognizableness than to the fact that the tiny baby in the manger contained the power which created galaxies and set the stars in their courses.

We are not taught much about the wilder aspects of Christianity. But these are what artists have wrestled with throughout the years.[1]



[1] Madeleine L'Engle, Walking on Water: Reflections on Faith and Art (Wheaton, IL: Harold Shaw Publishers, 1980) 80-1.





Verse Seven Helps with Transfiguration Aversion
2008-01-29 by CJ Teets

Thank you to Bill Carter for his comments about verse seven in his ample blog entry below. Bill contends that verse seven may contain the essence of the entire Gospel.

I'm going to meditate upon this verse as I climb toward sermon-preparation. Thanks, Bill.

The Transfiguration is a somewhat weird story that it seems many lay people have difficulty connecting to. Verse seven may be the glasses some of us need to see past the weirdness of the story to discern the Good News.

Thanks, Bill. It's great having you in the tub.

Yours in Christ,

David von Schlichten, Lectionary Blog Moderator





Glimpses on the Mountain - Observations on Matthew 17
2008-01-28 by Bill Carter

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves.

    Jesus takes the inner circle to the top of a mountain. No reason is given for their journey, and no hint is given of what they will see. The first clause ("Six days later") connects this story to what has come before: the call to self-denial, and the promise that some of the disciples "will not see death before they see the Son of Man coming in his kingdom." It's a naive reading of the text, but the transfiguration may have been what he was talking about. And keep the conjunction: the cross and the glory, self-denial and coming in power. One without the other is incomplete.

    Matthew likes to take us to the mountain. For him, it is a place where Jesus' authority is exerted. Recall the other "mountain moments" in Matthew. Like a New Moses, he teaches a sermon on the mount; and folks say, "Wow! He didn't get his theological stuff from the scribes." According to chapter 4, Jesus was tempted on the top of a mountain to claim the kingdoms of the world through worship of the devil (4:18-19); he refused until God gave it to him under different circumstances.After Easter he charges his disciples from the top of a mountain, beginning with the words, "All authority on heaven and earth has been given to me."

    Luke, by the way, says the mountain climbing excursion happened after eight days, not six days. Nobody is sure for the reason behind this discrepancy.

 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white.

    "Transfigured" is a strange verb, rarely used. The Greek term is based on the same root as metamorphosis, and it refers to a total transformation. Other than here and in Mark's transfiguration story, it appears twice in the New Testament. In Romans 12:2, Paul exhorts us to be "transfigured" by the renewing of our minds, so that we may discern what is the will of God. According to 2 Corinthians 3:18, believers like us are being "transfigured" into the same image of God-in-Christ; some of us, it seems, move slower in the process than others.

    I found a gold mine of devotional material when I tapped "transfiguration" into my web browser. The biblical event strikes reformed people as a bit too mystical, and children of the enlightenment as downright weird. Not so, for sisters and brothers in the Orthodox churches. Their Christology can handle it. Here's a sample of their thinking, in commenting on this verse:

 We see Jesus as God, wonderfully "wrapped in light as in a robe".  The event on the mountain of Tabor is a window into the divinity of Jesus Christ, surrounded with the glory, intensely white.  No earthly fuller could produce such brilliance. Jesus is God, and in his presence we worship in silence.    Once before, Moses and Elijah worshipped God on the mount, and in silence fell on their faces before God.   Here, now however, they are speaking with Jesus. 

 
    From a literary-critical standpoint, Tom Long reminds us in his commentary on Matthew of the striking contrast between Matthew's accounts of the transfiguration and the crucifixion.

    In the Tranfiguration, Jesus' clothing becomes dazzling white, while on the cross some soldiers gamble over his garments of Jesus (27:35).

    His two companions on the mountain are Elijah and Moses, while on the cross he is accompanied by two criminals (27:38)

    He is declared God's Son by a mysterious Voice on the mountain, and on the cross the declaration comes as a taunt of mockery (27:40-43) and a word from a fearful  centurion and others (27:54).

    At the end of the Transfiguration story, Jesus is alone in glory, but at the end of the cross narrative, he is alone in humiliation. Both ways, the focus is on him alone.

    When he is transfigured, Jesus has three witnesses: Peter, James, and John. There are three witnesses to the cross, says Matthew: Mary Magdalene, the other Mary,  and the mother of James and John (27:56)

    The negative parallels seem intentional. The glory of the transfiguration is contrasted to the humiliation on the cross. Both pictures form a composite portrait of Jesus Christ, especially for Matthew.

 
Suddenly there appeared to them Moses and Elijah, talking with him.

    Moses and Elijah embody the law and prophets. Both "died" in unusual ways: Moses was buried in an unknown grave, and Elijah was snatched to heaven on a chariot. And now they are in dialogue with Jesus! It's an unusual trinity, to be sure, with all kinds of hermeneutical insinuations.

    Recall, for instance, the repeated phrase from the Sermon on the Mount, "You have heard it said . . . but I say unto you . . ." Jesus has the authority (a favorite word of Matthew) to speak with Moses the lawgiver and Elijah the prophet. His teaching points to the apocalyptic completion of the Torah, and he comes in power far exceeding the fire of the Elijah and his guild. There is continuity with the past and hope for the future: "Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill (Matt. 5:17)." Up on the mountain, we caught a glimpse of God's final intention. 

Then Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah."

    Unlike other Gospels, there is no judgment that Peter says something stupid (Luke 9:33) or out of ignorant fear (Mark 9:6). He simply wants to mark the moment, until he is cut off by the Voice.

    Tradition holds that the mountain is Mount Tabor, an isolated hill with a switchback trail to the top. Those who have seen it from the Holy Land tour buses will affirm that it is a topographical anomaly - - a big "bump" that emerges from the plain, not far from the hilltop city of Nazareth.

     Regarding the building of booths, Mount Tabor has had a curious history. Helena, mother of Constantine, built a church there in 326 AD. By the end of the sixth century, three churches stood on the mountain top, one each for Jesus, Moses, and Elijah. More shrines were built there over the next four hundred years, and all were destroyed in 1187 by Saladin. A fortress built in 1212 was destroyed by the end of the 13th century. The summit was abandoned for another six hundred years, until a Greek Orthodox community built a monastery. Some time later, the Franciscans built a Latin basilica on the highest point of the summit, where they maintain worship services and a website.

    Modern scholars tell us, however, that Mt. Tabor is an unlikely location, and probably is in the wrong part of the country. The actual location is never named, though the Franciscans are as persuasive as they can be.

 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, "This is my Son, the Beloved; with him I am well pleased; listen to him!"

     The commentaries remind us of Old Testament symbolism breaking out all over the place. The bright cloud, like the six-day wait and the shining face, is directly out of the theophanies of Exodus. There is a Voice which needs no introduction. The Voice makes no apology for interrupting Simon Peter.

     At this midpoint of Matthew's Gospel (dare we call it the "Half Time Show"?), there is a reminder of Jesus' baptism (3:13-17), as the Voice announces Jesus' identity. As in 3:16, the Voice adapts the coronation verse of Psalm 2:7 ("This is my Son"). It also alludes once again to the first Servant Song of Isaiah 42 ("the Beloved, with whom I am well pleased"), a text that Matthew will see fulfilled in the ministry of Jesus (Matt 12:17-21). Since the disciples weren't present at Jesus' baptism, they are now clued into his identity -- which the reader has been tracking for fourteen chapters.

    The declaration also foreshadows the crucifixion of Jesus (27:54). This Voice, of course, is not prompted by the terror of a Good Friday earthquake, and the announcement is spoken in the eternally present tense (rather than the past tense of the centurion). Since the words at the foot of the cross are spoken by a Roman soldier, they do not include the affirmation of Jesus as beloved and pleasing to God.

    What is unique to this declaration is the exhortation, "Listen to him!" Jesus is Matthew's Teacher, who speaks with clarity and authority beyond that of the religious establishment. In one preacher's recollection, "Whenever Jesus spoke, he did not use footnotes." The word from his mouth was as direct and clear as the voice of God. As Dale Bruner notes, the Voice says, "Listen to him," not "Listen to me." The focal point is Jesus, the living Word of God. Bruner goes on:

God's authoritative "listen to him" requires Christians to read the Old Testament with their Jesus-glasses on, interpreting the words in light of Jesus' deeds, teaching, and emphases. Christians will revere the Old Testament and its words for one simple reason: Jesus did, and Jesus is Lord. The "listen to him," it should be stressed, obliges Christians to listen also to Jesus' reverence for the words of Hebrew Scripture and to find their way to his Scripture with a comparable devotion.

 

The main accent, however, belongs elsewhere . . . the gospel of Jesus must be placed above everything and everyone else in Scripture as the paramount authority in the church. Scripture is the norm over the church, and the gospel is the norm over scripture. The gospel is found nowhere else than in Scripture - it is the gospel of Scripture - but this gospel of Scripture imposes itself from scripture as the final norm over Scripture. The gospel is the canon within the canon. [F. Dale Bruner, The Churchbook: Matthew 13-28 (Waco, TX: Word Publishing) 608-9 ]

When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, "Get up and do not be afraid."

    Sounds like Easter, with its repeated emphasis on "fear." In Matthew's account of the empty tomb story, there is a similar tactile gesture. Two women throw themselves to the ground and take hold of Jesus' feet. Jesus replies in both situations, "Do not be afraid." There is a proper fear (ie. reverence, expressed through the Greek verb proskuneo) and an unnecessary fear (phobeo, or "sore afraid").

     Here, the text emphasizes the initiative taken by Jesus: he touched them. It reminds us of Jesus reaching out to grab Sinking Simon (14:31), and then asking, "You of little faith, why did you doubt?" The commentaries say this question is intended as a comforting word and gesture. It is possible to claim a bit of confidence in the presence of One so powerful. The difficulty, of course, is discerning a proper balance.

    Dale Bruner, again, is helpful:

In a way, the entire gospel is present in this text of the disciples' reaction, for the church believes and teaches that God himself "came up to us, gripped us, and told us to get on our feet and not be afraid anymore" in the Incarnation, person, and ministry of Jesus of Nazareth. He came to us at Christmas, he grabbed us by his helping words and deeds in his ministry, he put us on our feet by his Good Friday death for us, and he banished fear from our hearts by his resurrection. Everything is in that little seventh verse, and in some ways this little grab-and-list at the end of the transfiguration story, often neglected in exposition as if a mere after-effect, may be one of the most important points in the story. For Jesus shines not just to shine, not just to impress, not even in the final analysis to make us obedient or trembling, but especially to help us up, to put us on our feet, to enable us to breathe again so that we can be obedient to his Word. (ibid, 612-13)

And when they looked up, they saw no one except Jesus himself alone.

    We can take this verse literally and figuratively. The issue is the primacy of Jesus. There is nobody else with whom we have to deal. If Jesus fulfills law and prophets, nothing more needs to be added or said. If his touch provides assurance and comfort, we need not turn to another.

As they were coming down the mountain, Jesus ordered them, "Tell no one about the vision until after the Son of Man has been raised from the dead."

    In Matthew alone, we hear Jesus describe the moment as a "vision." Bruner notes that the term "vision" does not detract from the truth of the event, "but it does explain some of the unusual features of the story."

    As Jesus commands the three to hush, the inference is that a vision like this will only make sense after the Resurrection. Like Easter, it is an Apocalyptic Glimpse of reality. We can't know it all, not yet, but we can catch a glimpse of what God has in store for the world without burning our retinas. There is a line from the apocryphal Apocalypse of Peter that says, "In the Transfiguration, the Lord made known to Peter, James and John the garments of the last days, when the resurrection of the last day will come."





Welcome to this week's blog
2008-01-28 by Bill Carter

Hi everybody - this is Bill Carter, this week's blog host. Glad you've jumped into the hot tub!

I'm a pastor in northeastern Pennsylvania (www.fpccs.org), where I've served in my current church for seventeen years. I'm also a jazz pianist (www.presbybop.com) who weaves some creative music into the rest of my ministry.

We have a "mountain of a text" before us for Super Bowl Sunday -- to say nothing of the Feast of Transfiguration. 

In my next note, I'll post some observations and reflections on the text. Let's stir up a conversation first about what we see and hear on the Mountain. Then, around Wednesday or so, I'll post some possible directions for  developing a sermon.

Get on your hiking boots. Let's climb the mountain together, in the hope that we can hear a fresh Word.

Best wishes to all,

BC 

 





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