Introduction
We
who have seen something of the Light of the Lord do not lose heart: that seems to be one of the truths for
Transfiguration Sunday. We do not lose
heart – or as Peterson puts it in his reworking of St. Paul: “Since God has so generously
let us in on what he is doing, we’re not about to throw up our hands and walk
off the job just because we run into occasional hard times.”
Sure,
we might get discouraged for a bit, but we don’t give up. We may find ourselves
frustrated and even afraid from time to time, too. But we who have seen and experienced
something of God’s light and love in our lives don’t lose hearts. In fact, as Paul tells us in another writing,
we who have tasted the sweetness of God’s grace, are to live in ways that make
us look foolish to the rest of the world:
We are the Messiah’s misfits…When they call us names,
we say, “God bless you.” When they spread rumors about us, we put in a good word for them. We’re treated like garbage, potato peelings from the
culture’s kitchen, but we do not lose heart. (I
Corinthians 4: 11-13)
· That’s what is at stake for us in today’s
Transfiguration readings: our commitment
to living as the Messiah’s misfits in a way that expresses grace and joy.
· So let me ask you, where is the evidence of this
in our lives? Not what do you see in the
wider culture that is hopeful, not what is somebody else doing that seems
faithful and not some example you’ve read about or seen on TV. What evidence can you point to in your own
life of living in the world as one who expresses grace and joy?
That’s
a hard one, I know: we don’t like to
toot our own horns and we often believe that our religious faith is a private
matter – something just between God and ourselves – rather than a public
display of living like the Messiah’s misfits.
But let me suggest to you that part of what “not losing heart” means has
to do with the way you live. Can you “live
calmly in the middle of chaos, productively in an arena of waste, lovingly in a
maelstrom of individualism and gently in a world of violence?” (Joan
Chittister, Wisdom Distilled from the Daily, p. 6) What is the evidence of God’s grace and joy
that you express with your
life?
Insights
About
a year ago, I heard Carrie Newcomer articulate the way she expresses God’s joy
and grace in her life in a song called “I Believe.” She took an ancient form of public prayer –
the Credo, which is a poetic statement of religious belief – and played with it
lovingly until it articulated in form and content how she tries to live in the
world. And as I listened to her sing the
very simple melody I discovered that there were tears of gratitude running down
my cheek. “That’s how I want to live out
my faith, too” I heard myself pray quietly during the concert. See what her song evokes for you…
I believe there are some debts you never can
repay
I believe there are some words you never can unsay
I don't know a soul who didn’t get lost along the way
I believe there are some words you never can unsay
I don't know a soul who didn’t get lost along the way
I believe in socks and gloves knit out of
soft grey wool
And that there's a place in heaven for those who teach in the public schools
And I know I get some things right but mostly I'm a fool
And that there's a place in heaven for those who teach in the public schools
And I know I get some things right but mostly I'm a fool
I
Believe in a good strong cup of ginger tea
and all these shoots and roots will
become a tree
All I know is I can’t help but see all of this as so very holy
All I know is I can’t help but see all of this as so very holy
I believe in jars of jelly put up by careful
hands
I believe most folks are doing about the best they can
I believe most folks are doing about the best they can
And I know there are some things I will never
understand
I
believe there’s healing in the sound of your voice
and a summer tomato is a
cause to rejoice
And that following a song was never really a choice: never really.
And that following a song was never really a choice: never really.
I believe in a good long letter written on
real paper and with real pen
I believe in the ones I love and know I’ll never see here again
I believe in the kindness of strangers and the comfort of old friends
And when I close my eyes to sleep at night it’s good to say, “Amen”
I believe in the ones I love and know I’ll never see here again
I believe in the kindness of strangers and the comfort of old friends
And when I close my eyes to sleep at night it’s good to say, “Amen”
I believe life is comprised of smile and
sniffles and tears
And in a worn coat that still has another good year
And I know that I get scared sometimes but all I need is here.
And in a worn coat that still has another good year
And I know that I get scared sometimes but all I need is here.
Now, what did you hear in that song? How does she express her belief in God’s
grace and joy? What mood or feeling did
she evoke for you? Did you notice that there
are only four overtly religious words in this Credo – believe, holy, rejoice
and amen – everything else is experiential, right?
· Let that simmer for a
moment: trust in the sacred, celebration
and gratitude – this is how one artist gives expression to God’s grace and joy
in her ordinary life and it could be a template for you and me, too.
· Because that’s what I
think the stories of the Transfiguration are asking of us: like those who go up Mt. Tabor with Jesus, we are also encouraged by the Lord
to come back down into the
valley and live as those who do not lose heart.
Here’s the context in Luke’s gospel and the big picture is
important if we’re going to be misfits for the Messiah. Our text for today begins with the words,
“now about eight days after these sayings Jesus took Peter and John and James
up the mountain to pray.” So, if we’re
going to grasp what Luke is getting after, we need to know what sayings are
under consideration here, right? That
means we have to review what takes place chapter nine:
· First, Jesus calls
together his 12 best students: he prays
over them, gives them spiritual power to go out into the world to heal and
cure, to teach and love the people in pain and make visible the heart of God’s
kingdom. It is not just Jesus any more –
now he’s got others sharing signs of God’s grace and joy.
· Second, as the
disciples go out bringing healing and hope to ordinary people, King Herod
starts to get nervous and annoyed because he’s heard that another prophet like
Elijah is active in his kingdom. He’s
already beheaded John the Baptist but now these misfits for the Messiah are out
calling into question King Herod’s political authority and power with their
love because their lives document another kingdom entirely.
· Third, when the
disciples came back from their mission trip and told Jesus about all the great
things that had happened, he took them on still another prayer retreat. And while they were away for some rest and
renewal, a crowd gathered in the middle of nowhere and needed to be fed. And what happens here? Right, Jesus tells the disciples to feed the
people – you take care of their hunger and need – and through a combination of
blessings and miracles and sharing the crowd was filled full to overflowing.
One more important detail takes place before the
Transfiguration: Jesus goes away by
himself for some silent prayer and solitude but the disciples follow him. So he takes the opportunity to teach them
more deeply about his ministry. “Who do
the people say I am?” he asks and they reply, “John the Baptist raised from the
dead – or the prophet Elijah or one of the other prophets” – until finally he
asks, “But who do you say that I am?”
And Peter tells him… what? “You
are the Messiah of God.” To which Jesus
replies:
the Messiah of God follows a unique path in life – and so do those
misfits of the Messiah – to most of the world it looks like an upside down
kingdom. Jesus says:
If any want to become my followers, let them deny
themselves and take up their cross daily and follow me. For those who
want to save their life will lose it, and those who lose their life for my sake
will save it. What does it profit them if they gain the whole world,
but lose or forfeit themselves?
I like Peterson’s reworking here for he puts the words
like this: “Anyone
who intends to come with me has to let me lead. You’re not in the driver’s
seat—I am. Don’t run from suffering; embrace it. Follow me and I’ll show you
how. Self-help is no help at all. Self-sacrifice is the way, my way, to finding yourself, your
true self. What good would it do to get everything you want and lose you, the
real you?” In other words, you are going to have to give
expression to God’s grace and joy in the hardest moments of life. You
are going to show the world that we
do not lose heart.
· And then he leads James and Peter and
John up the mountain for even more prayer – that’s the context – those who are called to be misfits for the
Messiah are going to have to document with their lives what it looks like not
to lose heart.
· So what finally happens when they get to Mt.
Tabor in today’s story? Everybody –
Jesus as well as Peter, James and John – have some type of mystical,
experiential encounter with God’s grace in prayer. Jesus is filled with light – his clothes and
body radiate truth and love in ways that are inexplicable – and he converses
with Elijah and Moses about his own exodus.
· Did you catch that? We’re told that while speaking in prayer with
Elijah – who represents the prophets of Israel – and Moses – who represents the
tradition – they were all speaking of his departure – literally his exodus that
would be accomplished in Jerusalem.
· So why is the word exodus so important do you
think? What symbolic value does the word
exodus have for the people of Israel? It
is about freedom from oppression, trusting God, celebrating justice and mercy
every day, being led by the Lord into a new way of living and so much more.
All of which becomes too much for Peter,
James and John and what happens to them?
They start to fall asleep! Man,
these cats are ALWAYS nodding out at the most important times but apparently
they were startled out of their slumber by all of this wild, mystical prayer
involving Jesus, Elijah and Moses. They saw
the light transform their rabbi from the insight out and they were filled with
blessings. So much so that Peter can’t
keep his mouth shut.
· Now here’s an aside: in the presence of the sacred – when you have
encountered the beauty and power of the Lord – it is best to keep silent. Try to savor and discern what is really going
on so that you might respond with celebration and gratitude.
· But what does Peter do? He starts yammering about staying on the
mountain top so that they might remain in God’s loving grace forever. And while he was jabbering at Jesus the text says
they were all overshadowed in a holy cloud that terrified them into silence. And from within this experience, they heard a
voice say: This is my Son – the Chosen –
listen to him.
Hmmmm…. be still. Listen and then follow – don’t try to lead –
give expression to the mystery of grace and joy with your lives – and do it all
after leaving the mountain
top. And just so that can be NO
ambiguity about this last truth, the first thing Jesus does after leaving his
mystical prayer time with Moses and Elijah is to bring healing to a child who
shrieked with agony and is convulsed with spasms that cause him to foam at the
mouth. Scholars are quick to point out
that all of this happens as a whole – the mountain top and the shrieking child
in agony – the prayer as well as the healing.
Because, you see, “our experience of God, rather than being for
our own private pursuit and comfort, is inextricably linked to our response to
the suffering of the world” (Kate Matthews Huey). Mountain tops have their place – even Jesus
needed them – but they are not our destination as misfits of the Messiah.
Conclusion
Our calling is to come down off the mountain – to embody God’s grace and
joy in our lives – to give witness, shape and form to our trust and gratitude –
to become vulnerable to the suffering all around us – for those who have seen
and experienced something of the Light of the Lord… what? Do not
lose heart. We offer alternatives to
the cynicism and busyness, silence to the noise and chaos and hope to all fear
that surrounds the mountain of the Lord.
· But
here’s the rub: we can’t be misfits for
the Messiah if we haven’t tasted the light. We can’t give what we don’t have –
we can’t share what we haven’t practiced – and we can offer to the world what
we have not yet experienced or nourished.
· That’s
why we have Lent: every year it comes
around one more time to give us yet another chance at being emptied that we
might later be filled full to overflowing.
In the midst of all the tasks and challenges, Lent comes to
because:
(Not
all of) life is not all about joy. It is
also about the power to endure what is not joyful as well… However much
Christmas may revolve around gift giving… Lent revolves around sacrifice… This
part of the year tells us that God is not a magic act, not a sacred vending
machine of Christmas cookies. God is
life writ large. And this means we must
be able to deal with all of its dimensions if we are going to live it
well. We must learn how to give up some
things if we intend to get other things that are even more important. (Joan Chittister)
There are three practices that over time have become the soul of Lent,
do you know them?
· Fasting
or emptying ourselves so that we might be filled by God
· Sharing
resources with those most in need so that we practice coming down off the
mountain every day
· And
prayer – nourishing silence and gratitude and grace within – so that we might
truly listen
The
disciples on the mountain with Jesus heard the voice of God say: This is my chosen – the time has now come for
you to listen to him – and this is what is being asked of us, too as Lent comes
upon us. So, we will practice more
silence – more sharing – more listening so that even in times such as these, we
do not lose heart.
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