Reflections of Glory

(Thoughts on Luke 9.28-36 )

A mysterious event; we call it the "Transfiguration". Near the end of his teaching ministry, as he is on his way to his suffering, Jesus takes his three closest disciples up a mountain.

There the disciples witness two significant things:

1- The face of Jesus is changed, transfigured; his clothes become dazzling; they see his glory;
2- in this glory, they see Moses and Elijah talking to Jesus.

This is in the realm of mystery, in that area of truth where words fail us. Luke is at the extreme edge of language, where only picture language, and images, can convey truth. The"truth" here, has something to do with "glory", with beauty. The disciples are given a privileged insight into the reality of Jesus - the glory and the beauty of who and what he really is. And, not only of Jesus - but of all humanity. The disciples see the glory and the beauty of humanity; the beauty that the Creator intended you and I to have and be. This is the glory that Jesus came to restore in us. Something along those lines that is going on here, but it would be presumptuous of me to try to "explain" it; one does not explain a mystery!

Instead, let's look at another aspect of this event: Moses and Elijah. Why are they here? Let me suggest a possible meaning. Consider what Peter wants to do with this vision he has been given:

Peter (not knowing what he was saying), 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."

Peter's idea is probably to build what is called a "booth." This was a small shelter made of branches, used for a sort of "camp out," as part of the traditional week long celebration of the autumn harvest. "Dwelling" in this "booth" recalled the years of living in the wilderness, after the Exodus. Peter wants to build this booth so he can preserve this experience.

Quite understandable: to package the event up in a "dwelling", where he can keep it, control it, pull it out from time to time. (If this were today, he would pull out his camera, taking pictures to e-mail to his family). It is trying to "capture the event", "contain" the vision. Peter may be coming close to making an idol out of his experience; wanting to limit and control the mystery. But God's glory cannot be controlled, reduced, photographed, boxed up, or subjected to any limitation. And neither can humanity's glory; despite all our efforts to do so.

So Peter gets a dramatic answer to his suggestion -- a terrifying cloud, and a voice from God, which said, "This is my Son, my Chosen; listen to him!" Then Jesus was found alone, that is, Moses and Elijah had GONE. Moses and Elijah represent "The Law" (Moses) and "The Prophets"(Elijah); that is, the Scriptures (most of what we call the"Old Testament"). That was the Bible, for Jesus and his disciples. Peter wants to make a fixed "dwelling" for the Law and the Prophets; for the teachings of the Scriptures. Instead, the voice of God says, "This is my Son; listen to HIM."

Peter is being told, the Church is being told: You cannot limit the Word of God to words from the past (Moses and Elijah). You must not limit the Word of God to a set of written scriptures. The Bible is not the fixed and final message from God. To say that would make the Bible into an idol. It is NOT a "god" to be worshipped.

God's voice from the cloud said: "Listen to him". This listening is a process, an ongoing dialogue, between Christ and his Church. The Bible is not the "word of God"; God's Word is living - and is found in the living Christ Jesus. We live in a relationship with God's word; Christians (and Jews and Muslims), are in a continuous dialogue with their sacred scriptures, the Bible.

We do not proclaim the Bible; it is the Good News of God's love and compassion, God's forgiveness and acceptance, that is to be proclaimed. The Bible is simply a vehicle of that proclamation.

Our encounter, our relationship, is with the living Christ, who is the fullness of God's "Word" to us. The fullness of the glory, and the beauty, which God sees in all of us; which we are invited to see in each other, and see in the mirror.

--Bryson