6 August 2023: Transfiguration of the Lord A/B/C

Reading 1	Response	Reading 2	Gospel
Dn 7:9-10, 13-14	Ps 97:1-2, 5-6, 9	2 Pt 1:16-19	Mt 17:1-9

Transfiguration: a vision linking past, present, and future

This week the Feast of the Transfiguration readings interrupt Ordinary time’s semi-continuous readings. In Lent the Transfiguration readings foreshadow Jesus’ coming glory at Easter; today’s readings emphasize Jesus’ glory at his second coming (parousia).

First reading (Dn 7:9-10, 13-14)

The first reading is from the book of Daniel, a Jewish apocalyptic writing. Although set in Babylon during the exile (598-539 BC), the Daniel author lived and wrote many centuries later, during the Maccabean revolt against Antiochus IV’s persecutions in Judea (167-164 BC). Daniel is an apocalyptic work that reaffirms God’s care for the people and God’s lordship over history.

In today’s pericope, Daniel describes his vision of God’s heavenly court (“thrones were set up”). Using the prophet Ezekiel’s language and images, the author imagines God (“the Ancient of Days”) seated on the throne-chariot (“his throne was flames of fire, with wheels of burning fire”), with “thousands upon thousands” of ministers serving and worshiping God. God “convenes” the court, and God’s reign begins (“the books were opened”). Daniel’s vision continues with the arrival of “one like a son of man coming on heavenly clouds” to the heavenly court. Jewish hearers recognize this figure, who looks like a human (“a son of man”), as Israel’s angelic guardian Michael. Because Jesus refers to himself as the “Son of Man,” Christians interpret this figure as the resurrected and glorified Christ. The son of man appears before God (“the Ancient One”) and receives “dominion, glory, and kingship.” His dominion and kingship are eternal (“everlasting,” “shall not pass away”): at this point, human history and its cycle of empires ends, and God’s reign begins.

The Lectionary editors chose this reading because Daniel’s apocalyptic vision echoes the gospel’s transfiguration language (“brightness,” “clouds,” “Son of Man”).

Second reading (2 Pt 1:16-19)

The second reading is from an unknown Jewish Christian writing in Peter’s name from Rome in the early second century. Although presented as a letter, 2 Peter uses the literary conventions of a farewell discourse. The author warns his readers about the danger false teachers pose to the believing community, and urges believers to continue to grow in the grace and knowledge of Christ. Scripture scholars place this letter’s composition around 125 AD, making 2 Peter Christian scripture’s last written text.

In today’s pericope, the false teachers have attacked the traditional teaching about Jesus’ second coming (with “cleverly devised myths”) and Jesus’ own prophecy of his return (“prophetic message”). The author responds first by reminding his hearers of Peter’s authority as an “eyewitness” to Jesus’ transfiguration (“majesty”), and one present at God’s revelation (“unique declaration”) about Jesus’ divine Sonship. He then recalls Peter’s “prophetic message” to assure his hearers that what he teaches is true (“altogether reliable”). Peter’s authority and testimony is “a lamp shining in a dark place” for his embattled community.

The Lectionary editors chose this reading because it is the only reference to Jesus’ transfiguration outside the gospel accounts.

Gospel (Mt 17:1-9)

In Matthew’s gospel, Jesus reveals his identity to his inner circle. Through symbolic images and language, Jesus’ transfiguration links him to Israel’s history, to the ever-present and eternal now, and to the coming end time.

• Jewish history. Jesus’ transfiguration takes place on a high mountain, which echoes Moses’ encounter with God on Sinai (Ex 19:16-23, Dt 34:29). A cloud overshadows Sinai during the theophany, indicating God’s presence (Ex 19:16). Moses (the lawgiver) and Elijah (a great prophet) appear with the transfigured Jesus to shows that Jesus is the correct interpreter of Torah. When the divine voice instructs the disciples to “listen to him,” God confirms that Jesus is the “prophet like Moses” (Dt 18:15) who will continue to instruct the people.
• The eternal now. As Jesus is transfigured, his present human appearance changes. His face shines and his clothes are white as light, indicating his righteousness (Mt 13:43) and revealing his coming glory (Acts 1:9). The divine voice affirms that Jesus is God’s beloved Son, indicating Jesus shares God’s divinity and eternal presence (Jn 17:21-24). Although Jesus’ transfiguration happens at a particular moment in his earthly life, his glory transcends time. Like the Father and Spirit, Jesus’ glory exists in the eternal now; his transfiguration is just a momentary glimpse into God’s timeless glory.
• Future eschatology. Jesus’ transfiguration is also a vision of his future glory: first, the glory of his enthronement with the Father; second, his return in glory at the end-time or eschaton. Christian scripture borrows Daniel’s apocalyptic language and images to imagine Jesus’ enthronement and return. In his vision, Stephen describes Jesus’ enthronement: “I see the heavens opened and the Son of Man standing at God’s right hand” (Acts 7:56). In his prophecy of the end time, Jesus describes the Son of Man’s return in glory, coming “upon the clouds of heaven with power and great glory” (Mt 24:30).

Summary and reflection

The Feast of the Transfiguration shows the ascended Christ’s glory in the middle of Jesus’ human, incarnate life. Daniel’s vision give us words and images to understand and think about Jesus’ glory revealed at this transfiguration, conferred at his enthronement, and a preview of his end-time return. The 2 Peter author connects Peter’s eyewitness account of Jesus’ transfiguration with the reliability of his teachings. Matthew presents the human Jesus pulled out of time and revealed as the eternal Son, in conversation with the past (Moses and Elijah), and pointing toward the promised future glory of all believers.

As we think about Jesus transfiguration, we remember both its symbol language and its gospel context. Matthew calls it a “vision,” and the Lectionary editors link it to Daniel’s apocalyptic visions. Matthew places the transfiguration immediately after Peter’s confession and Jesus’ first passion prediction. Are we disturbed by the transfiguration’s apocalyptic associations with the end time? Are we encouraged by our own share in Jesus’ glory? Are we awed by being counted among those invited to “listen to him?”

—Terence Sherlock

21 November 2021: Solemnity of Our Lord, King of the Universe B

Reading 1	Response	Reading 2	Gospel
Dn 7:13-14	Ps 93:1, 1-2, 5	Rv 1:5-8	Jn 18:33b-37
RCL: Dn 7:9-10, 13-14		RCL: Rv 1:4-8

Discipleship: choosing kings and kingdoms

On this final Sunday of the liturgical year, the believing community celebrates Christ as king of the universe. The readings for this feast focus on our choices of kings and kingdoms.

First reading (Dn 7:13-14)

The first reading is from the book of Daniel, written between 167-164 BC. Daniel is not a prophetic writing, but an example of Jewish apocalyptic literature. The author’s purpose is to strengthen and to comfort the Jewish people, who were being forced to adopt Greek culture and religion. In today’s pericope, the author describes “one like a son of man coming on heavenly clouds.” Jewish hearers recognize this figure, who looks like a human (“a son of man”), as Israel’s angelic guardian Michael. Because Jesus refers to himself as the “Son of Man,” Christians interpret this figure as the resurrected and glorified Christ. The Son appears before God (“the Ancient One”) and receives “dominion, glory, and kingship.” This phrase sums up the idea of kingship in the ancient world. The Lectionary editors chose this reading because it describes one view of kingship; today’s gospel gives a different definition.

Second reading (Rv 1:5-8)

The second reading is from the Book of Revelation, written by John of Patmos (or “John the Seer”) in the mid-90s AD. Revelation is a Christian apocalyptic writing, whose purpose is to strengthen and to comfort Christians who opposed the Roman empire. The author intends his work to be read in the liturgy. Some scholars believe today’s passage might be a dramatic dialogue between the lector and the assembly. In today’s pericope, the author greets his hearers with a triple description of Jesus as “faithful witness,” “firstborn of the dead,” and “ruler over all earthly kings.” These titles have particular meaning to the author’s community. Jesus’ behavior (“faithful witness”) is the model for Christians under Roman authority and persecution; Jesus’ resurrection (“firstborn of the dead”) offers hope for Christians challenged to witness (to death), and Jesus, not Caesar, is the true universal ruler (“ruler of earthly kings”). The reading closes with God (“the Almighty”) speaking, to remind the hearers that God holds supreme power, even over the rulers of the earth. The Lectionary editors chose this reading because it describes the kingship of God and God’s Son, the Christ.

Gospel (Jn 18:33b-37)

John’s gospel is from his passion narrative, specifically Jesus’ appearance before Pilate. In today’s pericope, Pilate interrogates Jesus about Jesus’ kingship. Three ideas about kings and kingdoms collide in this reading.

• The Jewish understanding of “king of the Jews.” Beginning with King Saul, Jewish kings ruled the people for God or in the place of God. God granted the king power, but God’s prophets constantly challenged the morality of the king’s actions. Because the messiah would be from King David’s line, the messiah would also be a king.
• Pilate’s interpretation of kingship. For Pilate, a political animal, kingship is about power over others, and therefore is a political condition. Pilate’s concern is that Jesus is claiming a political kingship to rival Roman power; he is a threat and traitor to Roman order.
• Jesus’ statement of the kingdom. Jesus describes his messianic kingship as making God known to the world, bearing witness to the truth, and drawing all those of the truth into the kingdom. He does not speak of his kingship, but about the kingdom. Jesus’ kingdom is a place where God reigns: it is a community, not a geography. Those who are of God and of the truth respond to Jesus; these disciples see (recognize) and enter into (join) that kingdom.

Summary and reflection

At the close of the liturgical year, this week’s readings ask us to think about our kings (leaders) and our kingdoms (communities). Daniel defines a king as one who wields power and glory over a place and people. John of Patmos describes Jesus as the faithful, resurrected witness whose transcendent glory surpasses all earthly rulers. Jesus reveals himself as the revealer of the Father who witnesses to God’s truth to draw everyone into God’s kingdom. This liturgical year’s readings have focused on discipleship. To whom have we declared discipleship? Do we follow the powerful because they say they will protect us by excluding those who are different? Or do we follow the true and faithful revealer of the Father, who welcomes us to a community in which God already reigns?

—Terence Sherlock

14 November 2021: Thirty-third Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Dn 12:1-3	Ps 16:5, 8, 9-10, 11	Heb 10:11-14, 18	Mk 13:24-32
		RCL: Heb 10:11-14 (15-18), 19-25	RCL: Mk 13:1-8

Discipleship and the unknowability of God’s kingdom

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. On this final Sunday in Ordinary time, the readings focus on the unimaginable fulfillment of God’s kingdom.

First reading (Dn 12:1-3)

The first reading is from book of Daniel, written between 167-164 BC. Daniel is not a prophetic writing, but an example of Jewish apocalyptic literature. The author’s purpose is to strengthen and to comfort the Jewish people, who were being forced to adopt Greek culture and religion. In today’s pericope, the people experience tribulation (“distress”) from a foreign ruler’s oppressive laws. The angel Michael, the guardian of Israel, protects and rescues everyone whose “name is written in the book” of life, kept by God in heaven. Michael calls those who have died (“who sleep in the dust”) to resurrection (“shall awake”); God rewards the righteous and punishes the wicked (“disgrace”). The wise ones who “lead many to justice” live forever (“shall be like the stars forever”). This is the apocalyptic message of hope. The Lectionary editors chose this reading to match Mark’s “little apocalypse” in today’s gospel.

Second reading (Heb 10:11-14, 18)

The second reading concludes Ordinary time’s semi-continuous reading from the letter to the Hebrews. The sermon’s author has been drawing parallels between the Jewish priesthood and Jesus’ “priestly” service that offers believers greater access to God. In today’s pericope, the author compares the effects of the Mosaic covenant with Jesus’ new covenant. Under the Mosaic covenant, levitical priests “daily” sacrificed animals as sin offerings, but animal sacrifices “can never take away sins.” Because these sacrifices couldn’t remove sins, they continued to remind worshipers of their sins. Under Jesus’ new covenant, Jesus’ “one” faithful and complete self-offering removed everyone’s sin (“one sacrifice for sins”), and its effectiveness also removes the memory and consciousness of sin. Jesus’ single self-giving act (“one offering”) completes (“perfects”) the salvation of everyone (“those who are consecrated”) forever. Jesus has no need to repeat his self-gift (“no longer offering for sin”). The Lectionary editors chose this reading to close Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Mk 13:24-32)

Mark’s gospel is from Jesus’ eschatological discourse, also called Mark’s little apocalypse. Eschatology is a branch of theology concerned with the last things: death, judgment, and the final destiny of each person. Apocalyptic writing describes the fulfillment of prophecies, especially of the end time; it brings hope and comfort to an oppressed group. In today’s pericope, Jesus gives his disciples a glimpse of his end-time glory, and warns them to be prepared always for that day.

• “The Son of Man coming in the clouds.” Jesus borrows Daniel’s apocalyptic images and words (today’s first reading) to describe his parousia: his return at the end time. Jesus’ language seems difficult and obscure, but he is using words and images familiar to his hearers from Hebrew scripture and Jewish writings. In Daniel, the phrase son of man means simply “a human,” but in Mark, Jesus consistently applies this title to himself. In Ps 68:4, God “rides upon the clouds;” Jesus uses this image to suggest a glorious, post-resurrection return when he will gather the faithful (“his elect”). Jesus uses apocalyptic language because the transcendence of God’s kingdom is beyond the abilities of human thought and speech. Talking about the kingdom in its fullness requires imaginative language and cosmic images and metaphors.
• “Of that day or hour, no one knows, only the Father.” In this saying Jesus again uses eschatological language to describe events beyond human understanding. The Hebrew prophets Amos (Amos 8:3-14) and Zechariah (Zech 12:3-14) use “that day and that hour” to describe the end-time day of God’s judgement, but in Mark the phrase also means the Son of Man’s unexpected coming. Modern hearers are surprised that the Son doesn’t know when “these things” (the end time) will happen. According to God’s divine plan, Jesus brings salvation to humans; but history’s culmination and the fulfillment of God’s kingdom belong to the Father alone. Jesus teaches that disciples are to remain faithful to his “words that will never pass away.”

Summary and reflection

As the liturgical year draws to a close, this week’s readings ask us to think about our place in God’s kingdom. Daniel describes God’s kingdom as a time of hope and reward for those who have remained faithful to God. The Hebrews’ author says that Jesus’ single self-offering ensures redemption for all. Jesus’ apocalyptic words give hope and comfort to faithful disciples that Jesus will gather and reward them at the end time. Do we imagine our personal end time as terrifying or glorious? Do we focus on distress and horror, or on shining brightly and living forever? Do we concentrate on our personal failings, or on God’s infinite forgiveness? Do we worry about the end of our personal world, or look forward to our indescribable glory in God’s kingdom?

—Terence Sherlock