This coming Sunday is the last one before Lent. Because of
that, we fast-forward through four weeks of lessons that don’t get read this
year because Easter will come at the end of March. Everything gets lopped off
and backed up because of the lunar cycle used to set the date of Easter. For
preachers, that means we’ve skipped over Luke 5, 6, & 7 and jumped right to
Luke 9—the story of the Transfiguration. The season after the Epiphany is the
time when the church hears stories of Jesus’ miracles and teachings that help
undergird our belief in his identity as the messiah. With four fewer
opportunities to hear those texts, congregations will just have to trust their
preachers that the ultimate revealing/unveiling, which happens in this Sunday’s
gospel text, has been built up to carefully by Luke.
When the veil comes off, we (Peter, James, and John) see
something that had been hidden for a long time. Actually, “hidden” isn’t quite
the right word. The rest of this week’s lessons show us that the right approach
is to think of them as being “veiled.” For all of human history (at least since
the Fall), we’ve been trying to see God. Moses was only allowed to see God’s
hindparts (Exodus 33:12-23), but, because he spoke with him in such close
proximity, Moses’ face shone with the residual glory that he encountered. So
Moses put on a veil whenever he came back from talking with God because the
shining face scared the people. That’s a fascinating way to tell the story, and
I think it’s about more than God’s glory sticking to Moses. I think it was the
ancient Israelites way of reinforcing the need for a buffer between themselves
and God. Not only did they rely on Moses to do the talking—they also couldn’t
look him in the eye afterwards.
Paul really takes this line and carries it in 2 Corinthians.
He writes as if the veil itself represents the distinction between the old and
new covenants. For Paul, Jesus is the removal of that veil, and, although he
doesn’t write about the transfiguration itself, he tells us that through Christ
the veil comes off so that we can see God—not quite directly but “as though
reflected in a mirror.” Maybe it’s just because I’m still thinking about last
Sunday’s reading from 1 Corinthians 13, but I think it’s interesting that Paul
uses the mirror image again this week. This time, however, it’s to underscore
that we see God far more clearly now than we did before Jesus.
The Transfiguration account underscores this fact. Peter,
James, and John (and, because of the gospeller’s account, we, too) get to see
God’s glory shining in and through Jesus—not as a reflection, not as a residual
afterglow, but as the straight-on, real thing.
As I read these gospel lessons, I feel God calling me to
strip off the layers. What comes between us and God? What do we put between
ourselves and God? We need lots of buffers. We hide behind lots of veils.
Luther would have agreed with Paul—that it’s the Law we prefer to hide our
relationship with God behind. Nowadays, it’s sentimentality or technology or perfectionism
or whatever cloudy lens we want to look at God through. Why is it we want to
filter God through layers of approximation? Why do we look for ways to moderate,
structure, and buffer our relationship with God? How many of our churches are
trying to get people closer to God rather than bring people closer to religion?
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