These particular verses, chosen to go with the particular Gospel and theme of the day, set the stage for going up the mountain to see the light and hear the voice of God, as Peter and James and John will do with Jesus. Moses sets out with assistants, but the final ascent to the mountaintop he makes alone. Published on January 11, 2020. His theological work has focused on process-relational interpretations of liturgy, and especially on the co-acting of divine action and human action in sacramental work and worship. cannot be taken as an “eyewitness” report any more than the account in Matthew. The dominant theme of God’s anointed king crushing opposition with “an iron rod” and creating an imperial theocracy with “the nations for your inheritance and the ends of the earth for your possession” seems out of character with the ministry of Jesus; and is in any case repugnant to our sense today of the inclusivity of God and the infinite variety of persons and personal expressions drawn into God’s kindom. The liturgical cycle that began with the light of the star guiding the magi to Jesus now ends with the light of Jesus revealed in Transfiguration. The alternative, Psalm 99, is also replete with enthronement imagery, and its attendant problems. 2022 2023 2024 Interestingly, the account here has little to say about the, that shone from Jesus, a key feature of the Gospel story, but focuses instead on the voice from the cloud. So the account of the Transfiguration in 2 Peter 1:16-21 cannot be taken as an “eyewitness” report any more than the account in Matthew. , is also replete with enthronement imagery, and its attendant problems. Elements new to this Jesus-centered theophany are the appearance of Moses and Elijah talking with Jesus, and Peter’s offer to build “dwellings” for the radiant figures on the site of the revelation. 2029 2030 The dominant theme of God’s anointed king crushing opposition with “an iron rod” and creating an imperial theocracy with “the nations for your inheritance and the ends of the earth for your possession” seems out of character with the ministry of Jesus; and is in any case repugnant to our sense today of the inclusivity of God and the infinite variety of persons and personal expressions drawn into God’s kindom. Interestingly, the account here has little to say about the light that shone from Jesus, a key feature of the Gospel story, but focuses instead on the voice from the cloud. When Peter first suggests making shrines, Matthew gives us no indication that Peter’s judgment or intelligence is impaired. The fact that too many of our political leaders today seem bent on crushing each other with iron rods, rather than working together for any kind of common good, should warn us away from too facile a reading of this psalm. They are especially tied together by the running image of the voice from the cloud. Especially with the 2 Peter passage setting it up, it is not inappropriate to read this Transfiguration story with Peter as the central character. The supposed author’s supposed personal experience of hearing the voice of God convey “honor and glory” to Jesus is meant to be taken as evidence for the superiority of the apostolic over the “cleverly devised” false teachings. This encounter with God and God’s teaching is therefore not the first time Moses has come into God’s presence, but it will ratify those earlier encounters, as it were, by leaving with Moses an embodiment, a tangible record of God’s commandments, written directly by God. So the account of the Transfiguration in. But Matthew makes a point of saying that the three disciples are not “overcome by fear” until after the voice from the cloud speaks. That image is prominent in Exodus 24:12-18. This celebration of light can help keep us focused on God’s aims for justice, peace, and joy even as we turn to Lent’s ashes. And in the end it is Peter (with James and John in tow) who is told when and when not to share the story of the theophany with the faithful community, as Moses was sent to report to Israel all that God had commanded. The Last Sunday after the Epiphany: Transfiguration Sunday (Year A), 23 February 2020. . This passage is just one small part of a much larger theophany story, which itself appears to be a composite of several threads of tradition woven into a single text (between chapters 19 and 24, for instance, Moses seems to go up to the Lord more often than he comes back down to the people, which could well indicate separate traditions later edited together). The word for “dwelling” that Matthew uses in the text literally means “tent”; a small tent or “tabernacle” was the chief feature of the Jewish festival of Sukkot, which was held to commemorate the Israelites’ time of wilderness wandering after receiving the law on Sinai. The glory that was conveyed to Jesus on the holy mountain is to be conveyed to believers also, when they obey the voice of God as it is presented in the apostolic witness. Mark and Luke both emphasize that Peter suggests building shelters without really knowing what he is saying, just blurting something out because he is terrified. The season after the Epiphany comes to a close, and turns toward Lent, with a final burst of light. Note: With this new release is a request for error The fact that too many of our political leaders today seem bent on crushing each other with iron rods, rather than working together for any kind of common good, should warn us away from too facile a reading of this psalm. Intercalary Days begin - Baha'i; Ash Wednesday - Lent begins - Christian; Definitions. The overall point of 2 Peter is to warn against false teachers and to reinforce the importance in the community of those who carry the apostolic tradition. Especially with the 2 Peter passage setting it up, it is not inappropriate to read this Transfiguration story with Peter as the central character.

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