The Transfiguration of Our Lord, Jesus Christ

Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. (Psalm 19:14)

These are the words, from Psalm 19, that my Grandpa Zogg, (or Chet as most knew him), would start his sermons, and so I choose this verse to honor his memory and as a prayerful centering for this, my first sermon.

As most of you now know, my Discernment to the Priesthood was formally announced a few weeks ago, this past July 12th, although I've been contemplating this for a time and discussing with my spiritual advisors, Frank and Alison. The process, the calling, as I understand it, doesn't occur alone, in isolation, or in a vacuum, but rather within the context of our faith community, here, with help from my Committee and you all, as the Holy Sprit moves among us. It'll be a new journey and learning process for us, and I'm excited and looking forward to working with my committee - my team - [which includes Vahe (the Convener), Leah Gheradi, JoAnne Hoffman, Elaine Orman, Drew Minter and Jim Blair] when we start in September.

A few weeks ago, Mo. Alison+ invited me to preach this Sunday, with a focus on the Transfiguration story, and I thank her, and you all, for the honor, privilege and opportunity. You see, I'd already asked how she prepares a sermon, you know - the mechanics -the general steps she takes to prepare and write, even down to the detail of how many typewritten pages needed to fill a 10 minute talk. Being a longtime Episcopalian, I appreciate and understand some of our 'unspoken,' or "unwritten" traditions - One Lord, One Faith, One Birth and One Hour. I tell you this: my Grandpa, a Methodist, could preach for 20 minutes - easily!

But no worries, even though I'm generally not shy about having something to say - I usually have an opinion, I'll do my best to keep this focused and in our traditional time allotment!

I thought preparing this sermon would be piece of cake - you know, no problem, have it written in a day, two; maybe three at most - a slam dunk! I mean, how difficult could it be to prepare a talk that would educate, enlighten and most importantly, inspire you all on this famous story?

Yikes - harder than I thought, with the final draft completely only yesterday afternoon - having spent, off and on, the last 2 weeks researching, discussing some ideas with Doug, talking with Frank, and Alison about some of the theology, jotting down those ideas that popped into my mind at unlikely times; and putting all this together into a cohesive plan.

All I can say is that I have a new appreciation and awareness to the time and effort our Rector and our Priests

Let's get started. I'll first tackle the education, historical perspective, then discuss some of the supporting themes we find in the lessons; and finally conclude with some thoughts about the how this relates to, and inspires us, each, us all, personally, today.

There are a few themes, I'll cover:

* Glory of Jesus Christ, and God, in Humankind - as we Celebrate the Feast of the Transfiguration;

* Jesus as the Messiah - not as another Jewish Prophet,

* Our glimpse of Heaven here now, as Christ resurrected;

* Supports the Church's teaching of Trinity;

* Ultimately, our day to day relationship to, and with, God

After first reading today's lessons, I went to the dictionary to get the precise definition because I wanted to know the difference, the distinction, between Transfiguration and Transformation. I mean, wasn't Christ transformed? Aren't we, as Christians, transformed in our faith, and in our belief?

Hearing this story, year after year, I'd formed this mental image, this mental picture in my minds eye, of Christ going to the mountain, praying, hearing directly from God, and glowing, in this mystical, supernatural, science fiction, radioactive, space alien kinda way; and really, never giving too much thought to it. OK, nice, fuzzy story. I mean, to me, it was, simply, a foundational story, a methophore, myth, to support Christ's divinity. So as I started my research, I wanted to have a better idea of what Transfiguration means. As I delved deeper into it, with one article pointing to another, it occurred to me it wasn't as simple as I'd previously thought!

So what is the precise definition of Transfiguration, and perhaps more specifically the difference between Transformation?

Merriam-Webster defines TRANSFIGURATION as:

1: a change in form or appearance, as in METAMORPHOSIS,

2: an exalting, glorifying, or spiritual change;

3: a Christian feast that commemorates the transfiguration of Christ on a mountaintop in the presence of three disciples and that is observed on August 6 in the Roman Catholic and some Eastern churches and on the Sunday before Lent in most Protestant churches.

So far, so good - all the definitions are making sense, but now we need to go a bit further and lookup the word metamorphosis since it was introduced as part of the definition, finding:

1: change of physical form, structure, or substance especially by supernatural means;

2: a striking alteration in appearance, character, or circumstances;

3: a typically marked and more or less abrupt developmental change in the form or structure of an animal (as a butterfly or a frog) occurring subsequent to birth or hatching

When we define the word "transform", the synonym list provides the best clue.

1: TRANSFORM implies a major change in form, nature, or function (transformed a small company into a corporate giant.)

2: METAMORPHOSE suggests an abrupt or startling change induced by or as if by magic or a supernatural power (awkward girls metamorphosed into graceful ballerinas).

3: TRANSFIGURE implies a change that exalts or glorifies (joy transfigured her face).

So, I think we can agree now, that TRANSFIGURE is the change that exalts or glorifies.

Interestingly enough, n one of the historical background references, we find the word metamorphosis is used, again.

"... He was transfigured before their ravished eyes. St. Matthew and St. Mark express this phenomenon by the word metemorphothe, which the Vulgate [early Latin Bible] renders transfiguratus est. The Synoptics explain the true meaning of the word by adding "his face did shine as the sun: and his garments became white as snow," according to the Vulgate, or "as light," according to the Greek text."

Wow - such wonderful, beautiful imagery is described for us. Much like the beautiful icon, here at the altar, created for this occasion, painted by our own Ferris Cook; and with a picture on the program.

Our old testament reading also talks about a similar phenomenon with Moses. How after Moses comes down from the mountain with the law, the "skin of his face shone" because he had been talking to God.

Yet, at first, when Aaron and the Israelites saw him, they were afraid. Were they afraid of the brilliance, or were they afraid because they didn't recognize him in his brilliance? Ultimately Moses had to call them, to speak to them, to be recognized; that after speaking with his tribe, giving the commandments.

Afterwards he then puts on a veil and covers his face except when he speaks with the Lord; that when he's in the holy presence of God, he removes the veil.

There are two wonderful metaphors here: the brilliance reflected in us when we are truly connected to God; and the veil as the separation between us and God.

It's my experience, and general life observation that our brilliance, and the ability to recognize this brilliance in others, seem to occur in life's defining moments, great joy; great triumph, great accomplishment; great love - these are the moments we get close enough to sense, to experience, this connection. And perhaps also in the opposite: those times of great sickness, great despair, great sorrow or loss; those times when we are most vulnerable, when are emotionally raw - and if we can surrender, if we can "let go" or lift our veil, we can experience the God's great love, mercy and compassion - that we can feel it directly in our hearts and souls.

When I talk with others about my spirituality, I tend to use the veil metaphor; the veil; not as a head covering, but as that semi-transparent fabric, a curtain, if you will, to describe those times when I sense a real spiritual closeness, a sense of connectedness - but not quite. You know, you sense a presence, an energy, but you can't really see it; or touch it; or hear it - but you know it's there.

Moving along to the main event - the main story, but first - some church history:

Liturgically speaking, this Feast Day was celebrated this past Thursday, August 6th. This date marks the anniversary of the dedication for the first church built on Mount Tabor, called the "high mountain" of the Transfiguration. As a side note, some place the Transfiguration on Mount Hermon or the Mount of Olives. But this isn't the only time in the church year when we commemorate the Christ's Transfiguration. The same gospel story is also told each year in the lectionary cycle on the last Sunday of Epiphany - [the season where Jesus is revealed, or made known], and immediately before starting Lent. Already we're beginning to understand this is an important, significant church story, to be included not once, but twice in a year.

Celebrating the Transfiguration began in the eastern church in late fourth century, and wasn't common in the western church until the ninth century. In 1457, under the reign of Pope Callistus II this day became a universal feast; the 1561 English prayer book lists it as a minor feast. For our church, it was through William Reed Huntington efforts that we now celebrate this occasion as a major, rather than minor feast.

Huntington was an Episcopal priest, writer and liturgical reformist in the late 1800's, who wrote the beautiful opening Collect. Although never a bishop, he probably had more influence on the Episcopal Church than most. In his day, he was the chief voice calling for a revision in the Book of Common Prayer, which was completed in 1892, and it's reported his was the greatest single influence on the revision process. Also great writer, his book, "The Church Idea (1870)" discussed the basis of Christian unity, leading to help formulate the Chicago-Lambeth Quadrilateral, the basis for ecumenicalism discussions with other Christian bodies; and our relationship with the Anglican Communion. [You can find these historical documents on page 876 of your Prayer Books.]

In the Gospel timeline, Christ's Transfiguration, this glorious event, is considered the culminating point of His public life, with His Baptism the starting point, and His Ascension the end. St. Peter refers us to it in today's Epistle (2 Peter 1:1-21); and it is detailed, using mostly the same language, in other synoptic Gospels, St. Matthew (17:1-6), and St. Mark (9:1-8).

All well and good, but why was this story included in the Gospel? What the purpose? Why did the early writers consider it sufficiently important to include? So as an ancient story, does it still speak to our Faith today?

Let's take a quick review, highlighting the plot and major elements of today's good news:

About a week after His sojourn in Cæsarea Philippi, Jesus takes Peter, James and John and leads them to a high mountain, where as He prays, his face changes, a dazzling brightness emanates from His whole Body, his clothes become dazzling white. They (the three apostles) see His glory, His divinity radiating out, coming from within. They see Moses and Elias, representing true Judaesism, the Law and the Prophet, also in glory, talking to Him about his "departure." We don't know whether it's day or night; although we might speculate its evening or night because we're told they were "weighed down with sleep." Again, it could be they were tired from travelling eight days.

It's important to make this fine distinction; they were not "asleep" like we're told Mount of Olives before the Son of Man is arrested.

At first the disciples think Jesus is another prophet, on the same level, as Moses and Elijah because as they're leaving Peter wants to save, to capture and hold the moment - when he say "Master, it is good for us to be here, let us make three dwellings." In other words, their thoughts, their thinking, while well intentioned and honorable, were traditional for their time. It acknowledged Jesus as a very important teacher, on par with the two great Jewish prophets, Moses and Elijah. Making the three dwellings was to preserve the experience.

Yet, while Peter is saying this, God is immediately there to correct him - in a rather big way.

"This is my Son, my Chosen; listen to him!" It can't get much clearer than that! They are told, in fairly clear terms, Christ is not your typical Jewish prophet, but Devine. He is the One who fulfills the Law, through Moses; and the Prophets, represented by Elijah. He is the true Messiah.

This is also the second time, we have theophany.

This term is derived from two Greek words meaning "God" and "appearance." and means the manifestation of God, usually both visually and audibly. Do you recall, can you remember, the first instance where we have theophany? It's when Jesus is baptized, and according to St. Luke, and the Holy Spirit descended upon him in bodily form like a dove.[And here's the part.] And a voice came from heaven, "you are my Son, the Beloved; with you I am well pleased." (Luke3.22)

So here we have the voice, the presence of God, with the Dove as the Holy Spirit for the first time, establishing Christ Jesus as the Devine, as part of the Trinity, at his Baptism. Now today, we are again told, reminded, of His Devine being in much the same way.

I particularly like the image of the cloud to represent a physical manifestation of God, or Holy Spirit because it helps me think and contemplate the Devine in an energetic, rather than parental, or human, form. Most of our language around, and for, God uses a masculine, personal form - Abba, Father; and I think this limits, or perhaps constricts, our understanding of the omnipotent. When I released God from my image in human form, when I released this parental male and female figure, and instead conceptualized it as energetic, as light, as sound, as magnetism, as a non-form; it allowed me to experience a deeper spirituality, a deeper connectedness. The "I Am" in the Universe just made better sense.

Most of us, at one time or another, have experienced being in very thick, dense fog; you know, the kind where you can barely see the road, let alone the next few feet ahead of you, especially at night. This is the mental image that appears for me with this story. The "cloud" overhead, then surrounds and envelopes them; Christ is radiant with light reflecting in all directions off the cloud, and God speaks, telling us of his Divinity in Christ.

Are there any other ideas, any other elements found in the story that can help us better understand it's inclusion in the Gospel. Why is the Transfiguration important?

It reveals Christ's glory before His passion, his suffering and death, and previews his mighty resurrection and glorious ascension, and gives strength and courage to the early Christians, especially as they are persecuted in the early church.

It also a reinforces and solidifies the message of the Trinity, to glorify the divine nature of Chist. God the Father: saying "this is my Son, my beloved, listen to him"; God the Son: present in the human Jesus Christ; and God the Spirit: in the enveloping cloud.

In a timeless way, it gives us also a glimpse of heaven on earth, and a glimpse of the day when we, too, will be resurrected.

It is a dramatic story of Christ's divinity.

Lastly, it prefigures the glorification of human nature in Christ. The terms is called theosis, from the Orthodox (eastern) theology, refers to the participation of the human person in the life of God. It means "being made God" and reflects the dominant Orthodox understanding of Salvation in Christ; and is a central image of the Transfiguration. Although not emphasized in an Anglican theology of salvation, it is compatible with our understanding. Simply, Humanity and God are infinitely distant from each other, but finite humanity and infinite God are fully joined in Christ. The saving benefit of theosis is rooted in the Incarnation and the activity of divine grace. The active presence of the Holy Spirit brings us into communion with God.

Now to bring it on home!

Ultimately, what's the purpose of this story? How does the ancient Gospel message inspire us today, in our current lives? How does it support and illuminate our intimate faith?

I suggest, at the deepest level, it's about God's love for us. On this occasion, and like the Nativity, like Easter, like Ascension, we are reminded, as perhaps the early Christians, that we, and all humankind, are so loved that God, the Universal Devine, became us; and dwells in and among us.

That through Christ, we are drawn nearer to God, so we, too, can be transfigured through God's love, mercy and grace.

And so today, we celebrate Christ's glory, the mystical imagery of being transfigured into radiant, glowing white, it gives us an opportunity to reflect on, look for, and to notice, our own moments when God's transforming presence and grace is active in our own lives. That is, to recognize those moments when we feel truly connected to God, when the veil is parted, and when we reflect our beauty to ourselves, to others and the world.

As followers of Jesus, we are called to love without counting the cost, and to be truth tellers. Our path will lead us to the cross, just as every human life leads to the cross. But the story does not end there-it continues to the empty tomb and the new and transformed life that begins there. Our journey is to bring that new life to the world through love and service, empowered by the mystery of Jesus' death and resurrection. May this Holy Week draw you still deeper into the mystery and closer to Jesus' heart.