Gn 15:5-12, 17-18
Ps 27
Phil 3:17-4:1
Lk 9:28b-36
The ritual described in Genesis is bizarre. It is the sort of thing that upon hearing in the pews one is tempted to say, “whatever,” and wait for the gospel. It does not resonate with modern sensibilities, and indeed, might send nervous prostration in members of PETA. What does slicing several animals in half and placing the halves on the ground opposite each other along with a scattering of dead birds mean? And what about the torch and smoking pot passing between the carcasses? In Dorothy Gale's words, we ain't in Kansas no more.
The Jewish Study Bible clear things up in the commentary on these passages by noting: “The ritual of cutting animals in half and passing between them is found in both the Bible and in Mesopotamia. . . It is likely that the meaning of this ritual is a self-curse such that those walking between the pieces will be like the dead animals if they violate the covenant.”
Equally odd is that the smoking fire pot and flaming torch symbolize that it is the Lord himself invoking the self-curse by walking between the dead animals.. The Lord is promising never to violate His side of the covenant formed with Abram. Oddly, nothing is said about Abram’s obligations in this covenant. God's fidelity is pure gift without quid pro quo; it is a reward for past loyalty without obligations on the part of the recipient.
Abram, who had not yet been instructed to change his name to Abraham, had been promised first, that his progeny would outnumber the stars and then that he would possess the land. Thus, his question “How am I to know that I shall possess it” That question was answered definitively through the ritual that was enacted. It was as if God responded with the common schoolyard oath, “If I am lying may God strike me dead” like these slaughtered animals.
The Jewish Study Bible makes another subtle point in its commentary on verse seven which reads: “I am the Lord who brought you from Ur of the Chaldeans... “ This verse resembles the beginning of the Decalogue in Exodus, “I am the Lord your God who brought you out of the land of Egypt.” This wording suggests that Abram’s life foreshadows that of his descendants, whose enslavement is predicted in the verses omitted from this reading.
The theme of foreshadowing continues through the second reading and the Gospel.
Paul is emphatic when he writes that Jesus will change our lowly bodies to conform with His glorified body—something that could not occur through ritual or magic incantation--but only through Jesus first conforming His body and life to ours by accepting death on the cross; like us in all things but sin.
We were reminded of this last Sunday as the Gospel recounted the tests to which the Evil One subjected Jesus in the desert.
The narrative of the Transfiguration appears in each of the three synoptic Gospels. Unlike most gospel passages it is proclaimed several times during the liturgical year. While there are some relatively minor differences across the three accounts, the main actors and content are consistent.
Jesus’ transfiguration points us towards a mystery and draws us into a mystery. A mystery beyond the reach of historical reconstruction, a mystery incapable of scientific explanation, and a mystery for which there is no geographic specificity. We are told of Jesus appearing in brilliant glory before three of his disciples. “While he was praying his face changed in appearance and his clothing became dazzling white.”
The apostles were confused and frightened. Peter was overwhelmed and began to speak out of anxiety without thinking what he was saying. Despite the fashion for apostle bashing in some academic circles, none of us would have responded any better than the flustered Peter. Most likely, we would have acted worse; doing something such as pulling out an Ancient Near East cell phone to take selfies with Jesus, Moses, and Elijah so we could then text them to the rest of the apostles. As the tension became unbearable the voice of God the Father confirmed that Jesus was who Peter had confessed him to be earlier in this chapter of Luke: the Christ of God, the anointed one, the one for whom the world waited.
God's command, "This is my chosen Son, listen to him" is unmistakably clear. We are to listen to Jesus' teaching in both word and deed. As we listen to Jesus; as we take His teaching to heart, try to live it, and allow it to transform us we move a bit closer to the eschatological glory foreshadowed in the transfigured Jesus.
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Phot of sunset over the Charterhouse of the Transfiguration in Vermont. Given the gospel reading from Luke it seemed to be the only choice. The monastery is at 2600 feet elevation in the Greem Mountains. The summit is at 3600 feet. This was taken at about 3200 feet, the only place from which the Charterhouse is visible.
Fr. Jack, SJ, MD
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