Today, in the normal course of the Lectionary, would have been the 10th Sunday after Pentecost on which, this year, we would have read the lessons known as “Proper 13” in which the gospel lesson is Matthew’s story of the feeding of the 5,000. However, since this is August 6, we don’t follow the normal course. We step away from the Lectionary to celebrate one of the feasts which, in the language of the Prayer Book, “take precedence of a Sunday,” the Feast of the Transfiguration.
The church’s understanding of the meaning of the event described by Luke in today’s gospel lesson is summarized in today’s opening collect: “[O]n the holy mount [God] revealed to chosen witnesses [God’s] well-beloved Son, wonderfully transfigured, in raiment white and glistening.” The collect expresses the church’s hope that Christians “may by faith behold the King in his beauty.” The Collect for the Last Sunday after Epiphany, on which we also read about this event, similarly summarizes the event as the revelation of the Son’s “glory upon the holy mountain,” and expresses the hope that the faithful may be “changed into his likeness from glory to glory.”
In other words, the Transfiguration is all about Jesus, but, while that’s true, nothing about Jesus is ever all about Jesus! It’s about Jesus to whose pattern his followers are to be conformed, so it is about us, as well. And, as any story is about not only its protagonist but also about the “bit players” who surround him, it is about James and John and Peter, who represent us.
There is an old tradition in the church: on Trinity Sunday, rectors do their best to get someone else to preach. If they have a curate or associate priest, he or she gets the pulpit on that day. If not, they try to invite some old retired priest to fill in (as Rachel has done today). No one really wants to preach on Trinity Sunday, the only day of the Christian year given to the celebration or commemoration of a theological doctrine, mostly because theology is dull, dry, and boring to most people and partly because this particular theological doctrine is one most of us get wrong no matter how much we try to do otherwise.
We try in all sorts of ways to explain the Trinity, through diagrams, through analogies, through some really bad and usually silly similes and metaphors. Most such explanations are less than convincing, and virtually all are theologically problematic. As Brian McLaren has observed:
Seemingly orthodox Christians expose themselves—often to their own surprise—as closet adoptionists or Arians, unconscious Nestorians or Apollinarians, or implicit monophysitists or monothelitists.
So I’m going to leave Christian theology behind for a moment and ask you a question from another religious tradition: “What is the sound of one hand clapping?”
Today, as I write this, is Trinity Sunday 2020, but my imagination this morning is not caught up by the Lectionary gospel lesson of the day, the last mountain-top experience of the Eleven when, just before his Ascension, Jesus gives them the Great Commission. Rather, my mind is taken to another mountain-top story, the one New Testament story Episcopalians can count on hearing twice each year at celebrations of the Holy Eucharist, that of the Transfiguration of Jesus. It is heard on the Feast of the Transfiguration, August 6, when Luke’s version is read at the mass:
Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” — not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.
It is also always heard on the Last Sunday after Epiphany when, depending on the Lectionary year, it may be Luke’s story or the essentially similar versions from Matthew or Mark.
Lent Journal, Day 2
Yesterday afternoon the dog and I went for a walk in the snow. I should clarify: we went for a walk while the snow was falling and we walked on the sidewalk. The snow was that sort of big, fluffy-flake variety that my wife calls “snow globe snow.” As it coated the sidewalk, the path had the appearance of the first layer of blown-in insulation in an attic, a cottony, almost-fibrous, semi-transparent white coating laid over the concrete.
I was wearing a pair of slip-on canvas shoes with a textured sole, the sort that leaves very distinct patterned footprints in such snow or on the damp sand of undisturbed beaches. We’ve had several such snow falls this year and I’ve noticed that when the snow continues to fall and covers up those footprints, they harden. Later, when my neighbor or I get out our snow blowers and snow shovels and clear the sidewalk, those footprints left in the first snow fall remain, like the white-on-white pattern of an expensive dress shirt, evidence that someone has walked this way before.