Let Us Not Forget that Peter Holds the Keys

 

Twenty-First Sunday in Ordinary Time

Il-21 Ħadd matul is-Sena

Missalin A  p 358

Reading 1         

Isaiah 22:19-23
 Thus says the LORD to Shebna, master of the palace:  “I will thrust you from your office  and pull you down from your station.  On that day I will summon my servant  Eliakim, son of Hilkiah;  I will clothe him with your robe,  and gird him with your sash,  and give over to him your authority.  He shall be a father to the inhabitants of Jerusalem,  and to the house of Judah.  I will place the key of the House of David on Eliakim’s shoulder;  when he opens, no one shall shut  when he shuts, no one shall open.  I will fix him like a peg in a sure spot,  to be a place of honor for his family.” This is the Word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Isaija 22, 19-23

Dan jgħid il-Mulej lil Sebna,  dak li jieħu ħsieb il-palazz tas-sultan; "Inwarrbek minn postok, u nneħħik minn fejn qiegħed. Dak inhar insejjaħ lill-qaddej tiegħi Eljakim, bin Ħilkija, inlibbsu l-libsa tiegħek, u nħażżnu bit-terħa tiegħek, u nagħtih f'idejh il-ħakma tiegħek. U jkun missier għal min jgħammar f'Ġerusalemm, u għad-dar ta' Ġuda. Inqiegħed muftieh dar David fuq spallejh. Jiftah hu, u ħadd ma jiftaħ. U nwaħħlu bħal musmar ma' ħajt fis-sod, u jkun tron glorjuż għal dar missieri." Il-Kelma tal-Mulej

Responsorial Psalm                     

Psalm 138:1-2, 2-3, 6, 8

I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple.
R. Lord, your love is eternal; do not forsake the work of your hands.

I will give thanks to your name,
because of your kindness and your truth:
When I called, you answered me;
you built up strength within me.
R. Lord, your love is eternal; do not forsake the work of your hands.

The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Your kindness, O LORD, endures forever;
forsake not the work of your hands.
R. Lord, your love is eternal; do not forsake the work of your hands.

Salm Responsorjali                                                                                              

Salm 137 (138)

Irroddlok ħajr, Mulej, b'qalbi kollha,

għaliex int smajt kliem fommi.

Quddiem l-allat irrid ngħannilek.

B'wiċċi fl-art ninxteħet

quddiem is-santwarju tiegħek.                        R/

R/   It-tjieba tiegħek, Mulej, tibqa' għal dejjem.

Irroddlok ħajr għath-tjieba u l-fedelta' tiegħek,

għax int kabbart ismek u kelmtek fuq kollox,

Meta sejjaħtlek, int weġibtni,

kattarli l-qawwa f'ruħi.                         R/

R/   It-tjieba tiegħek, Mulej, tibqa' għal dejjem.

                

Kbir il-Mulej imma jieħu ħsieb iż-żgħar;

u, għalkemm fl-għoli, jagħraf mill-bogħod.

Il-Mulej iżomm kelmtu miegħi.

It-tjieba tiegħek, Mulej, tibqa' għal dejjem.       R/

R/   It-tjieba tiegħek, Mulej, tibqa' għal dejjem.

Reading II    

Romans 11:33-36

Oh, the depth of the riches and wisdom and knowledge of God!  How inscrutable are his judgments and how unsearchable his ways! For who has known the mind of the Lord or who has been his counselor? Or who has given the Lord anything that he may be repaid?  For from him and through him and for him are all things. To him be glory forever. Amen. This is the Word of the Lord.

It-Tieni Lezzjoni

Qari mill-Ittra lir-Rumani11, 33-36

Ħuti, kemm huma kbar l-għana, l-għerf u l-għaqal ta' Alla! Kemm tassew ħadd ma  jista' jgħarbel il-ġudizzju tiegħu u jifhem it-triqat tiegħu! Għax min  qatt għaraf moħħ il-Mulej? Min qatt kien il-kunsullier tiegħu? Min qatt tah l-ewwel biex jistħoqqlu l-ħlas?  Kollox ġej minnu, kollox permezz tiegħu, kollox għalih. Lilu l-glorja għal dejjem ta' dejjem.  Amen! Il-Kelma tal-Mulej

Gospel                      

Matthew 16:13-20

Jesus went into the region of Caesarea Philippi and he asked his disciples, “Who do people say that the Son of Man is?”  They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.”  He said to them, “But who do you say that I am?”  Simon Peter said in reply, “You are the Christ, the Son of the living God.”  Jesus said to him in reply, “Blessed are you, Simon son of Jonah.  For flesh and blood has not revealed this to you, but my heavenly Father.  And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.  I will give you the keys to the kingdom of heaven.  Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”  Then he strictly ordered his disciples to tell no one that he was the Christ. This is the Word of the Lord.

L-Evanġelju

Qari skond San Mattew 16, 13 -20

 F'dak iż-żmien, meta wasala fl-inħawi ta' Ċesarija ta' Filippu, Ġesu' staqsa lid-dixxipli tiegħu u qalilhom:   "Min jgħidu n-nies li hu Bin il-bniedem?" U huma wieġbuh:  "Xi wħud, Ġwanni l-Battisita;  oħrajn, Elija, u oħrajn, Ġeremija jew wieħed mill-profeti." "Imma intom min tgħidu li jien?"  staqsiehom. U qabeż Xmun Pietru u qallu:  "Inti l-Messija, Bin Alla l-ħaj." U Ġesu' wieġbu u qallu:  "Ħieni int, Xmun bin Ġona,  għax mħux bniedem tad-demm u l-laħam uriek dan,  imma Missieri li hu fis-smewwiet.   U jiena ngħidlek:  Inti Pietru, u fuq din il-blata jiena nibni l-Knisja tiegħi,  u s-setgħat ta' l-infern  ma jegħlbuhiex.   Jiena nagħtik  l-imfietaħ tas-Saltna tas-Smewwiet, u kull ma torbot fuq l-art ikun marbut fis-Smewwiet, u kull ma tħoll fuq  l-art ikun maħlul fis-smewwiet." Imbagħad lid-dixxipli tiegħu wissiehom biex ma  jitkellmu ma' ħadd fuq il huwa l-Messija. Il-Kelma tal-Mulej   

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 A reflection on Sunday’s Gospel Reading by Fr. Thomas Rosica, CSB

 Son of the living God

“Son of God” must be understood against the Greek mythological background of the site where Peter’s confession occurred. The Greek god Pan was associated with a mountain in Arkadia and a grotto in Attika. Since Arkadia was not rich in large cattle, the goat was its characteristic beast and Pan was thus half-goat in shape. Pan became a universal god in Greek mythology, popular with shepherds, farmers, and peasants. In general Pan is amorous as is the nature of a god whose chief business it was to make his flocks fertile! He supposedly loved caves, mountains, and lonely places, and was a very musical creature; his instrument was the panpipe! Pan was a son of Zeus, therefore a son of god!

Peter declares Jesus to be “the Son of the living God.” The addition of this exalted title to the original Marcan confession of “You are the Messiah” (Mark 8:27-29) eliminates whatever ambiguity was attached to the Messianic title. Peter’s declaration cannot help but take into consideration the Greek mythological background that was associated with Caesarea Philippi!

Flesh and blood

In verse 17, Jesus acknowledges Peter’s declaration saying to him: “For flesh and blood has not revealed this to you, but my heavenly Father.” “Flesh and blood” is a Semitic expression for human beings, especially in their weakness. That Peter reveals Jesus’ true identity indicates that his knowledge is not through human means but through a revelation from God. This is similar to Paul’s description of his recognition of who Jesus was in Galatians 1:15-16: “...when God...was pleased to reveal his Son to me...”

You are the rock

In verse 18, Jesus revels Peter’s new identity: “You are Peter, and upon this rock I will build my church” (16:18). The Aramaic word kepa – meaning “rock” and transliterated into Greek as Kephas – is the name by which Peter is called in the Pauline letters (1 Corinthians 1:12; 3:22; 9:5; 15:4; Galatians 1:18; 2:9, 11, 14) except in Galatians 2:7-8, where “Peter” is used.Petros (“Peter”) is likewise used in John 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, “You are the Rock (Kepa) and upon this rock (kepa) I will build my Church.” When Jesus declared Peter to be the rock upon which the Church would be built, was he referring to the massive stones which surrounded him in this area, and which housed temples to pagan gods and a secular leader? Were the deaths of the Great Pan and of Christ, both occurring under Pontius Pilate’s procuratorship, somehow linked? Did early Christians wish to see a link between these two events as Eusebius points out in his writings?

Matthew’s use of “church”

Matthew is the only evangelist to use the word “Church” (Greek ekklesia), here in verse 17. The word is used twice in today’s Gospel text. What might be the possibilities for the Aramaic original that would have been spoken by Jesus himself? Jesus’ “Church” means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being a witness to Jesus as the Messiah, the Son of the Living God.

The keys of the kingdom

The image of the keys found in verse 19 is probably drawn from today’s first reading from Isaiah 22:15-25, where Eliakim, succeeding Shebnah as master of the palace, is given “the key of the house of David,” which he authoritatively “opens” and “shuts” (Isaiah 22:22).

In Matthew 18:18 all of the disciples are given the power of binding and loosing, but the context of the verse suggests that a special power or authority is given to Peter. That the keys are those to the Kingdom of heaven and that Peter’s exercise of authority in the Church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the Church and the Kingdom of heaven. The Church is the battleground between the powers of Hades and the powers of heaven. How many times over the past years have we felt that the gates of Hades have swung open on the Church, releasing upon it the fire and fury of hell?

In the midst of the storms, however, let us take heart and realize that Peter is given the keys that unlock the gates of heaven. Those gates too will swing open, and the kingly power of God break forth from heaven to enter the arena against the demons we face. Our faith assures us that Hades will not prevail against the Church because God will be powerfully at work in it, revealing his purposes for it and imparting the heavenly power necessary to fulfil these purposes.

Our own Caesarea Philippi moments

The struggle to identify Jesus and his role as Messiah continues today. Some say individual Christians and the whole Church should be Elijah figures, publicly confronting systems, institutions, and national policies. That was the way Elijah saw his task. Some say, like Jeremiah, that the reign of Christ, through his Church, is the personal and private side of life. Indeed, there are many in our world today who would like to reduce religion and faith to an exclusively private affair.

Jesus probes beyond both approaches and asks, “You, who do you say I am?” In Peter’s response, “You are Messiah,” blurted out with his characteristic impetuosity, we are given a concept that involves both of the approaches and transcends them. The Messiah came into society – and into individual lives – in a total way, reconciling the distinction between public and private. The quality of our response to this decisive question is the best gauge of the quality of our discipleship.

Everyone at some stage must come to Caesarea Philippi and provide an answer to “Who do you say I am?” Where are the Caesarea Philippis in my life where I have been challenged to identify Christ as who he really is for me, for the Church, and for the world?

Like Peter, do I struggle to accept how God acts in the world – through, as Pope Emeritus Benedict said, “the defenseless power of love” (Youth Vigil, XX World Youth Day, Cologne, Germany)? How does love transform scenes of tragedy and suffering today? How have I seen the power of God’s love at work in the trials and tragedies of my own life? In the storms of life, what consolation have I received because I belong to the Church of Jesus Christ?

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Salvation is for all who believe

Twentieth Sunday in Ordinary Time

L-Għoxrin Ħadd matul is-Sena

Missalin A p 353 

                             

Reading 1

Isaiah 56:1, 6-7

 Thus says the LORD  Observe what is right, do what is just;  for my salvation is about to come,  my justice, about to be revealed.  The foreigners who join themselves to the LORD, ministering to him, loving the name of the LORD, and becoming his servants— all who keep the sabbath free from profanation and hold to my covenant, them I will bring to my holy mountain and make joyful in my house of prayer; their burnt offerings and sacrifices will be acceptable on my altar, for my house shall be called a house of prayer for all peoples. This is the Word of the Lord

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Isaija 56. 1, 6-7

Dan igħid il-Mulej: "Żommu s-sewwa u agħmlu l-ġustizzja, għax is-salvazzjoni tiegħi għoddha waslet, u l-ġustizzja tiegħi dalwaqt tfeġġ. Ulied il-frustier li ntrabtu mal-Mulej biex jaqduh, u biex iħobbu isem il-Mulej, u jkunu qaddejja tiegħu, kull min iħares is-Sibt u ma jiksrux u jżomm sħiħ fil-patt tiegħi, lil dawn inwassalhom sal-muntanja mqaddsa tiegħi, u nferraħhom f’dar it-talb tiegħi. Il-vittmi maħruqa u s-sagrifiċċji tagħhom ikunu jogħġbuni telgħin minn fuq l-artal tiegħi, għax dari dar it-talb tissejjaħ għall-popli kollha." Il-Kelma tal-Mulej

Responsorial Psalm

Psalm 67:2-3, 5, 6, 8

R. (4) O God, let all the nations praise you!

May God have pity on us and bless us;

may he let his face shine upon us.

So may your way be known upon earth;

among all nations, your salvation.                  R.

May the nations be glad and exult

because you rule the peoples in equity;

the nations on the earth you guide.                 R.

May the peoples praise you, O God;

may all the peoples praise you!

May God bless us,

and may all the ends of the earth fear him! R.

Salm Responsorjali

Salm 66 (67)

R/ Ifaħħruk il-popli kollha, o Alla.

Iħenn għalina Alla, u jberikna,

idawwar għal fuqna d-dija ta’ wiċċu!

Biex jingħarfu fuq l-art triqatek,

fost il-ġnus kollha s-salvazzjoni tiegħek. R/

Jithennew il-ġnus u jgħannu bil-ferħ,

għax trieġi l-popli bis-sewwa,

u l-ġnus fuq l-art inti tmexxihom.             R/

Ifaħħruk il-popli, o Alla,

ifaħħruk il-popli kollha.

Iberikna Alla, u tibża minnu

l-art kollha minn tarf għall-ieħor!             R/

Reading II

Rom 11:13-15, 29-32

Brothers and sisters: I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I glory in my ministry in order to make my race jealous and thus save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? For the gifts and the call of God are irrevocable. Just as you once disobeyed God but have now received mercy because of their disobedience, so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may now receive mercy. For God delivered all to disobedience, that he might have mercy upon all. This is the Word of the Lord

It-Tieni Lezzjoni

Qari mill-Ittra lir-Rumani 11, 13-15, 29- 32

 Ħuti, issa ngħid lilkom, il-pagani. Sakemm jiena appostlu tal-pagani nibqa’ nagħmel ġieħ lill-ministeru tiegħi, bit-tama li nqajjem l-għira ta’’ ġensi u hekk insalva lil xi wħud minnhom. Għax jekk it-tkeċċija tagħhom ġiebet il-ħbiberija tad-dinja ma’ Alla, l-ilqugħ tagħhom mill-ġdid xi jkun ifisser, jekk mhux ħajja mill-imwiet? Aħna ma jreġġax lura d-doni u s-sejħa tiegħu. Bħalma fl-imgħoddi intom ma kontux tobdu lil Alla, imma issa sibtu l-ħniena tiegħu minħabba d-diżubbidjenza tagħhom; hekk huma wkoll m’humiex jobduh minħabba l-ħniena li sibtu intom mingħandu, ħalli issa huma wkoll isibu l-ħniena. Għax Alla ħalla l kulħadd fil-jasar tad-diżubidjenza, biex jagħmel ħniena ma’ kulħadd. Il-Kelma tal-Mulej

Gospel

Mt 15:21-28

At that time, Jesus withdrew to the region of Tyre and Sidon. And behold, a Canaanite woman of that district came and called out, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.” But Jesus did not say a word in answer to her. Jesus’ disciples came and asked him, “Send her away, for she keeps calling out after us.” He said in reply, “I was sent only to the lost sheep of the house of Israel.” But the woman came and did Jesus homage, saying, “Lord, help me.” He said in reply, “It is not right to take the food of the children and throw it to the dogs.” She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.” Then Jesus said to her in reply, “O woman, great is your faith! Let it be done for you as you wish.” And the woman’s daughter was healed from that hour. This is the Word of the Lord.

L-Evanġelju

Qari mill-Evaġelju skond San Mattew. (Mt 15, 21-28)

F’dak iż-żmien, Ġesu’ telaq lejn Tir u Sidon. U ħarġet waħda mara Kangħanija minn dawk l-inħawi, u qabdet tgħajjet u tgħid: ‘Ħenn għalija, Mulej, Bin David; binti għandha fiha xitan, u magħdura ħafna!’ Iżda hu ma weġibhiex kelma. Resqu lejħ id-dixxipli tiegħu, jitolbuh u jgħidulu: ‘Eħles minnha, għax ġejja tgħajjat warajna” Imma hu qalilhom: ;Ma ġejtx mibgħut ħlief għan-nagħaġ li ntilfu mid-dar ta’ Iżrael” Iżda hi resqet, inxteħtet quddiemu u qaltlu: “Għinni Mulej!”  Hu weġibha: “Mhux sewwa tieħu l-ħobż ta' l-ulied u tixtħu lill-ġriewi”. “Hekk hu, Mulej” – qaltlu – “iżda l-ġriewi wkoll jieklu l-frakk li jaqa’ minn fuq il-mejda ta’ sidienhom!. Imbagħad wieġeb Ġesu’ u qalilha: “Mara, il-fidi tiegħek kbira! Ħa jsirlek kif tixtieq.” U minn dak il-ħin stess bintha fieqet. Il-Kelma tal-Mulej

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With Jesus on the Periphery

A reflection by 

Fr. Thomas Rosica, CSB

In the pre-conclave meetings of the College of Cardinals prior to the election of the new pope in March 2013, one very memorable and decisive intervention was made by the Cardinal Archbishop of Buenos Aires on the morning of March 7, 2013. In his brief, four-minute address, Cardinal Jorge Mario Bergoglio spoke about the work of Evangelization in four concise points. He suggested, if the Church has a self-referential spirit, it interferes with its ability to carry out its mission. Two of the points he mentioned were:

1) Evangelizing pre-supposes a desire in the Church to come out of herself. The Church is called to come out of herself and to go to the peripheries, not only geographically, but also to the existential peripheries: the mysteries of sin, of pain, of injustice, of ignorance and indifference to religion, of intellectual currents, and of all forms of misery.

2) Thinking of the next pope: He must be a man who, from the contemplation and adoration of Jesus Christ, helps the Church to go out to the existential peripheries, who helps her to be the fruitful mother, who gains life from “the sweet and comforting joy of evangelizing.”

Cardinal Bergoglio basically asked his brother Cardinals, gathered in the upper room, “Are we willing to break out of the strangleholds and unhealthy molds that have prevented us from announcing the Gospel and inviting others into the Church?”

 “Are we interested in transmitting the faith and bringing non-Christians to belief in Jesus?”

 “Are we truly missionary at heart?”

That four-minute intervention in the Synod Hall provides the key to understanding the man who would become Pope Francis, a pastor who “helps the Church to go out to the existential peripheries, who helps her to be the fruitful mother” by “the sweet and comforting joy of evangelizing.”

Sunday’s Gospel is precisely about Jesus’ going out to the periphery. In order to better understand the powerful significance of Matthew’s Gospel text for the 20^th Sunday in Ordinary Time for Year A, it is essential to look at the wider context of Matthew’s Gospel. The evangelist wrote his story of Jesus for a Jewish Christian community caught in a tumultuous moment of history. The community was struggling to preserve its connection to its historical roots in Judaism and hesitant before a future that promised substantial, even earth-shattering change.

In Matthew’s Gospel, Jesus begins his public ministry by insisting that his mission is only to the lost sheep of the house of Israel (10:6; 15:24). Matthew’s Jesus anticipates this turning point from an exclusive focus on Israel to an inclusive mission to Jews and Gentiles as he encounters Gentiles who seem to push their way onto the Gospel stage. First, there were the three astrologers who read the stars and came seeking the Messiah (2:1-12). Then there was a Roman centurion of Capernaum who begged Jesus to heal his sick servant (8:5-13), and in doing so evoked in Jesus a vision of a future mission far beyond the boundaries of Israel. Who can forget the striking Gadarene demoniac whose tortured existence reaches Jesus as he comes ashore in the alien territory of the ten cities – on the other side of the lake (8:28-34)?

In Sunday’s Gospel, Jesus’ provocative meeting with the Syro-Phoenician woman (15:21-28) is set outside the land of Israel in the territory of Tyre and Sidon in southern Lebanon. A foreign woman draws near to a Jewish man, pays him homage, and makes of him a daring and bold request: “Lord, son of David, have pity on me! My daughter is terribly troubled by a demon” (15:22). She demands that Jesus come to help her young daughter in distress. Jesus dismisses his disciples’ wishes that he distance himself from this foreign woman.

Yet Jesus responds quite forcefully to the woman: “I am a stranger here; I should not interfere.” It seems so out of character for him to say this. “Lord, help me!” the woman pleads (15:25). Jesus’ next words are somewhat scandalous: “It is not right to take the food of children and throw it to the dogs!” (15:26) What an insult, that sees others not as human beings, but as animals eating leftovers! Are we not disturbed by Jesus’ rudeness, coldness, and indifference to this woman in need?

The Syro-Phoenician woman is desperate, along with her daughter who suffers from a demon: some kind of ailment that ostracizes and alienates both mother and daughter from the community. This troubled woman and her sick daughter simply desire to live normal lives again without grief, anxiety, and suffering. Jesus understands his mission – but not in relation to this woman. After all, he was sent to the lost sheep of the house of Israel, but he too experienced deep rejection from his own people to whom he was sent.

In this incredible Gospel encounter, the world of the troubled woman whose daughter is dying and the world of Jesus, the Jewish prophet who is being rejected, collide. And in that collision, something new was born, not only for the two of them but for the whole of Matthew’s Gospel community.

The Syro-Phoenician calls Jesus “Lord,” refers to him as “master,” and humbly says that she, like a dog at the table of his household, will gladly take the leftovers of his mission and power. She receives from him what his own people will not accept. Jesus is astounded at her faith. Through her insistence, perseverance, boldness, and courage, this stranger on the periphery forced Jesus to rethink his entire mission. The unnamed woman is allowed to participate in the Messianic salvation that is offered to all who believe in the Lord and keep his commandments, regardless of their origin, or social status, or condition. The woman proclaims that the love of God cannot be bound. Because of the Syro-Phoenician woman’s persistence, Jesus learned a powerful lesson of universalism, love, and service and thus extended his mission far beyond his own people, his own religion, and his own nation.

We must be honest, however, that despite the inclusive mission of Jesus beyond the lost sheep of the house of Israel, and despite the commission of the Risen Christ that his disciples go to all nations, the Early Church experienced much perplexity, strife, and poor pastoral planning as the Gospel moved beyond the boundaries of Israel and their Jewish Christian experience – almost in spite of the early community’s efforts. The contemporary Church continues to experience those same labour pains as we strive to bring the Gospel message to the ends of the earth, to the peripheries of our times.

In the first months of his Petrine ministry, the Pope who came from the ends of the earth wrote a magnificent blueprint for the mission of the Church called Evangelii Gaudium (“The Joy of the Gospel”). In paragraph #20, we read:

“The word of God constantly shows us how God challenges those who believe in him “to go forth.” Abraham received the call to set out for a new land (cf. Gen 12:1-3). Moses heard God’s call: “Go, I send you” (Ex 3:10) and lead the people towards the promised land (cf. Ex 3:17). To Jeremiah, God says: “To all whom I send you, you shall go” (Jer 1:7). In our day Jesus’ command to “go and make disciples” echoes in the changing scenarios and ever new challenges to the Church’s mission of evangelization, and all of us are called to take part in this new missionary “going forth.” Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the “peripheries” in need of the light of the Gospel.”

Who knows what will happen to us when we open ourselves up to God and allow his Word to work within us? Who can imagine what will happen when we break out of the strangleholds and chains that have prevented us from going to the geographical and existential peripheries of our times and places? We might meet strangers and outsiders who interrupt our lives, stop us in our tracks, and force us to ask deeper questions. We may end up, like Jesus, praising the still greater faith in those strangers and outsiders who end up evangelizing us!

Paul glories in his ministry

In Sunday’s second reading from St. Paul’s letter to the Romans (11:13-15, 29-32) the unbelief of the Jews has paved the way for the preaching of the Gospel to the Gentiles and for their easier acceptance of it outside the context of Jewish culture. Through his mission to the Gentiles Paul also hopes to fill his fellow Jews with jealousy. Therefore he hastens to fill the entire Mediterranean world with the Gospel. In God’s design, Israel’s unbelief is being used to grant the light of faith to the Gentiles. Meanwhile, Israel remains dear to God, always the object of special providence, the mystery of which will one day be revealed. Israel, together with the Gentiles who have been handed over to all manner of vices (Romans 1), has been delivered – to disobedience. The conclusion of Romans 11:32 repeats the thought of Romans 5:20, “Where sin increased, grace overflowed all the more.”

He comes to save us in the storms of our life

Nineteenth Sunday in Ordinary Time

Id-Dsatax- il Ħadd matul is-Sena

Missalin A p348

Reading 1

1 Kings 19:9a, 11-13a

At the mountain of God, Horeb, Elijah came to a cave where he took shelter. Then the LORD said to him, “Go outside and stand on the mountain before the LORD; the LORD will be passing by.” A strong and heavy wind was rending the mountains and crushing rocks before the LORD— but the LORD was not in the wind. After the wind there was an earthquake— but the LORD was not in the earthquake. After the earthquake there was fire— but the LORD was not in the fire. After the fire there was a tiny whispering sound. When he heard this, Elijah hid his face in his cloak and went and stood at the entrance of the cave. This is the Word of the Lord.

L-Ewwel Lezzjoni

Qari mill-Ewwel Ktieb tas-Slaten 19, 9a, 11-13a

 Fdak iż-żmien, Elija wasal fil-Ħoreb, il-muntanja tal-Mulej. Hemmhekk daħal fl-għar u għadda l-lejl ġo fih. U Alla qallu: “Oħroġ u oqgħod fuq il-muntanja quddiem il-Mulej” U ara, il-Mulej għadda. Riħ qawwi, b’saħħa li jofroq il-muntanji u jfarrak il-blat, għadda quddiem il-Mulej, imma l-Mulej ma kienx f’dan ir-riħ. U wara dan ir-riħ theżhżet l-art imma l-Mulej ma kienx f’din it-theżhiża. U wara t-theżhiża kien hemm in-nar, imma l-Mulej ma kienx fin-nar. Wara n-nar inħasset żiffa ħelwa. Elija, kif ħassha, għatta wiċċu bil-mantell, ħareġ barra, u waqaf f’bieb l-għar. Il-Kelma tal-Mulej

Responsorial Psalm

Psalm 85:9, 10, 11-12, 13-14

I will hear what God proclaims;

the LORD — for he proclaims peace.

Near indeed is his salvation to those who fear him,

glory dwelling in our land.

R. Lord, let us see your kindness, and grant us your salvation.

Kindness and truth shall meet;

justice and peace shall kiss.

Truth shall spring out of the earth,

and justice shall look down from heaven.

R. Lord, let us see your kindness, and grant us your salvation.

The LORD himself will give his benefits;

our land shall yield its increase.

Justice shall walk before him,

and prepare the way of his steps.

R. Lord, let us see your kindness, and grant us your salvation.

Salm Responsorajli

Salm 84 (85)

R/ Uri lilna, Mulej, it-tjieba tiegħek.

Ħa nisma’ xi jgħid Alla;

il-Mulej is-sliem ixandar

għall-poplu u l-ħbieb tiegħu.

Qrib hi tassew is-salvazzjoni tiegħu

għal dawk li jibżgħu minnu,

biex jgħammar is-sebħ f’artna. R/

It-tjieba u l-fedelta' jiltaqgħu,

il-ġustizzja u s-sliem jitbewsu.

Il-fedelta’ mill-art tinbet,

u l-ġustizzja mis-sema tixref. R/

Il-Mulej ukoll jagħti l-ġid tiegħu,

u artna tagħti l-frott tagħha.

Il-ġustizzja quddiemu timxi,

u s-sliem fuq il-passi tiegħu. R/

Reading II

Romans 9:1-5

Brothers and sisters: I speak the truth in Christ, I do not lie; my conscience joins with the Holy Spirit in bearing me witness that I have great sorrow and constant anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh. They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; theirs the patriarchs, and from them, according to the flesh, is the Christ, who is over all, God blessed forever. Amen.  This is the Word of the Lord.

It-Tieni Lezzjoni

Qari mill-Ittra ta’ San Pawl Apposltu lir-Ruman. (Rum 9, 1-5)

Ħuti, ngħidilkom is-sewwa fi Kristu, m’iniex nigdeb, tixhidli l-istess kuxjenza tiegħi fl-Ispirtu s-Santu, li jiena mnikket għall-aħħar, u dejjem qalbi maqsuma; nixtieq li kont jiens stess maqtugħ minn Kristu minħabba f’ħuti, nies ġensi skond il-ġisem; l-Iżraelin. Tagħhom hija l-adozzjoni ta’ wlied Alla u l-glorja, il-pattijiet u l-Liġi, il-liturġija u l-wegħdiet, tagħhom huma l-patrijarki; u kien minnhom li skond il-ġisem, ħareġ Kristu, li hu fuq kollox, Alla nbierek għal dejjem ta’ dejjem. Amen! Il-Kelma tal-Mulej

Gospel

Matthew 14:22-33

After he had fed the people, Jesus made the disciples get into a boat and precede him to the other side, while he dismissed the crowds. After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone. Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it. During the fourth watch of the night, he came toward them walking on the sea. When the disciples saw him walking on the sea they were terrified. “It is a ghost,” they said, and they cried out in fear. At once Jesus spoke to them, “Take courage, it is I; do not be afraid.” Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.” He said, “Come.” Peter got out of the boat and began to walk on the water toward Jesus. But when he saw how strong the wind was he became frightened;

and, beginning to sink, he cried out, “Lord, save me!” Immediately Jesus stretched out his hand and caught Peter, and said to him, “O you of little faith, why did you doubt?” After they got into the boat, the wind died down. Those who were in the boat did him homage, saying, “Truly, you are the Son of God.”  This is the Word of the Lord.

L-Evanġelju

Qari skond San Mattew 14, 22-33

Wara lin-nies kielu u xebgħu, Ġesu’’’minnufih ġiegħel lid-dixxipli jitilgħu fuq id-dgħajsa u jmorru qablu x-xatt l-ieħor, sakemm jibgħat lin-nies. Wara li bagħat lin-nies, tela’ waħdu fuq l-għoljiet biex jitlob. Xħin sar filgħaxija kien għadu hemm fuq, waħdu. Id-dgħajsa kienet diġa’ f’nofs il-baħar titħabat mal-mewġ, għax kellhom ir-riħ kontra tagħhom. Fir-raba’ sahra tal-lejl mar lejn in-naħa tagħhom miexi fuq il-baħar. Huma rawh miexi fuq il-baħar u twerwru. “Dan xi  fantażma!” qalu; u qabdu jgħajtu bil-biża’. Iżda hu minnufih kellimhom u qalilhom: “Agħmlu l-qalb, Jien hu, tibżgħu xejn!” Wieġeb Pietru u qallu: “Mulej, jekk huwa int, ordnali niġi ħdejk fuq l-ilma”; “Ejja” qallu Ġesu. Pietru niżel mid-dgħajsa, u qabad jimxi fuq l-ilma u jersaq lejn Ġesu’. Iżda meta ra li r-riħ kien qawwi, baża’, ħabat jegħreq, u beda jgħajjt u jgħid: “Salvani, Mulej!” Malajr Ġesu medd idu u qabdu; “Bniedem ta fidi zgħira” qallu, “għaliex iddubitajt?” Meta mbagħad it-tnejn telgħu fid-dgħajsa, ir-riħ waqaf. Dawk li kienu fid-dgħajsa nxetħtu jqimuh u qalulu: “Tassew, int Bin Alla!”. Il-Kelma tal-Mulej

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A reflection on Sunday’s Readings by Fr. Thomas Rosica, CSB  

    A Prophet’s Depression, an Apostle’s Grief and a Disciple’s Fear 

Chapter 19 of the First Book of Kings presents us with the aftermath of Elijah’s brilliant victory in the contest with Jezebel and the priests of Baal atop Mount Carmel. Just when Elijah should have been triumphant, he receives a message telling him of Jezebel’s murderous intentions, and is “afraid” (19:3). The exceedingly exemplary servant of God is now in a rut – believing that all of his efforts are in vain! In chapter 18, Elijah was at the height of success; in chapter 19 he is in the depths of despair. In chapter 18 he is on the mountain peak of victory; in chapter 19 he is in the valley of defeat. In chapter 18 he is elated; in chapter 19 he is completely deflated.

Mountaintop experiences

In Sunday’s first reading from 1 Kings 19:9, 11-13, Elijah must learn that God is not encountered in the sound and fury of loud and spectacular events. God will not be conjured up by the zealous or boisterous activity of the prophet who now stands quiet and distressed atop the Lord’s mountain. Though various phenomena, such as wind, storms, earthquakes, and fire (Exodus 19:18-19), may indeed herald the divine presence, they do not constitute the presence itself which, like the tiny whispering sound, is imperceptible and reveals in a deep way the true face and presence of God.

The Hebrew expression “still small voice” (1 Kings 19:12) literally means “a voice of low whispers, a sound of gentle stillness.” Though the wretched Jezebel was thundering, she was not in control. Though God was silent, he was not absent. Elijah’s God and our God is the God of signs and wonders but he is also the God of whispers and gentleness. Only when Elijah’s mind and heart are finally depleted of ambition and self-promotion, is God ultimately heard.

Elijah’s struggle with depression

Mount Horeb is the place forever associated with the source and essence of Israelite faith. Elijah arrived at the sacred mountain where he spent the night in a dark cave. The dark cave and the dark night are reflective of his own “dark night of the soul.” The story of Elijah in the cave on Mount Horeb is a classic example of one struggling with depression and burnout. Eventually it touches everyone – even God’s chosen people, his fiery prophets and leaders, his apostles and disciples!

Elijah’s depression wasn’t due to one single cause: it was the culmination of several factors. At the root of depression is almost always some form of fear. The great, fiery prophet of Israel is scared to death of wicked Queen Jezebel’s threats and thus flees for his life. How often are we like Elijah, fearful of failure, of being alone, unable to complete a task given to us, incapable of success, and weak in perseverance, patience, and hope?

The second factor is failure. Elijah had a very low self-esteem. Elijah was in a long line of prophets who also tried to address Israel’s lack of faith and apostasy and he was no more successful than his ancestors. How often do we feel that our efforts are in vain? That we aren’t able to make a difference, just like those who went before us? How often do we think that we contributed to a problem rather than being part of the solution? How often have we failed: The job didn’t work out. The relationship went sour. The marriage broke up. The addiction made me lose everyone and everything I had.

The third factor is fatigue, exhaustion, burnout. Elijah was physically exhausted and emotionally empty. This is the great danger of peak experiences. It is the risk of those who get lost in their work and mission, who are blinded by their own zeal, and have become crusaders and saviours bound for burnout rather than humble disciples and ministers who are poor servants, simply doing their tasks. Elijah didn’t take time to rest and relax, to sit back and see what God was doing around him.

The fourth factor can be described as plain futility. Elijah feels alone, hopeless, and has little hope for the future. He suffers from paranoia, thinking that everyone is out to get him. He looks at the world through very dark glasses. He doesn’t see any way out of his existential conundrum. How many of us are afraid, lonely, exhausted, burned out, and without any hope? How many of us have given in to despair, cynicism, meanness of spirit, and smallness of heart? How many of us have lost our faith in a God who can reverse barren wombs and empty tombs?

Elijah’s therapy

In order for Elijah to revive and renew his strength, he needed to get away. He needed physical, emotional, and spiritual rejuvenation. He had been so busy taking care of the needs of the nations that he had neglected the needs and concerns of Elijah the Tishbite. Elijah talked through his frustrations as he sat in the cave atop the mountain. In the midst of his feeling sorry for himself, God asked him point blank: “What are you doing here, Elijah?” God knew full well what Elijah was doing there. In fact, God helped him to get there! God listened patiently and non-judgmentally as Elijah poured out his feelings of anger, bitterness, and self-pity. Notice what God didn’t say to the pathetic prophet: “Elijah, my prophets don’t talk like that!” God didn't make him feel guilty for his feelings. Instead God accepted him and listened to him.

What happened to Elijah happens to us, especially when we pay much more attention to negative events than to all the good that is happening around us. It happens when we are very hard on ourselves, and take ourselves far too seriously, and God not seriously enough! God intervened in Elijah’s sorry state and reminded him that his vision of life, his understanding of events, his view of God were terribly distorted.

Elijah needed to know that God was there and that there were in fact others who had not bowed down to Baal. Elijah thought he was the only one who was still faithful to God. God allowed Elijah to sit in the dark cave of self-pity for only so long. There was a new king of Israel and a new prophet to be anointed. The time for complaints and self-pity were over; Elijah now needed to get back to work. What can we learn from this whole episode atop the mountain? Perhaps the best way to stop feeling sorry for ourselves is to start feeling compassion for others.

Great sorrow and anguish

Sunday’s second reading (Romans 9:1-5) presents us with Paul, a man who had an unbelievable willingness to be sacrificed for his people. He was willing to be accursed, separated from Christ, if it would save his people. He was willing to swap his salvation for their doom if it would lead to their salvation. Paul felt the deepest emotion, love, and concern for his own people. He avails himself to the essential question of how the divine plan could be frustrated by Israel’s unbelief.

Paul speaks in strong terms of the depth of his grief over the unbelief of his own people. Israel’s unbelief and its rejection of Jesus as saviour astonished and puzzled Christians. It constituted a serious problem for them in view of God’s specific preparation of Israel for the advent of the Messiah. Paul would willingly undergo a curse himself for the sake of their coming to the knowledge of Christ (9:3; Leviticus 27:28-29). His love for his people derives from God’s continuing favour on Israel and from the spiritual benefits that God bestows on them and through them on all of humanity (9:4-5). Paul’s point is clear: God desires to use Israel, which had been entrusted with every privilege, in outreach to the entire world through the Messiah.

The reading from Romans 9 raises some significant questions for us. When was the last time you pleaded with a lost person to accept Christ? How does the possibility of being rejected affect the passion with which you share the Gospel? When you share the gospel, how convinced are you about its power to save the lost? About its ability to change the habits of sinners? About its real need in today’s modern society? What sacrifices are you willing to make in order to see the lost members of your family, your friends, or members of your faith community return to Christ or perhaps come to him for the first time?

“Take courage, it is I; do not be afraid.”

In Sunday’s moving Gospel story (Matthew 14:22-33) set on the lake, the disciples, labouring against the turbulent sea, are saved by Jesus. Jesus’ power is expressed by his walking on the choppy waters (Matthew 14:25; Psalm 77:20; Job 9:8). Jesus challenges Peter also to walk on the waters! Because of Peter’s fear and weak faith, he begins to sink. When Jesus stretches out his hand and catches Peter, he reminds his disciples and the Church in every generation of his constant care for us. He teaches us that no storm will overturn the boat in which we sail, and no water will swallow us up in darkness.

At certain times in the contemporary history of our Church, everything seems to indicate shipwreck, fear, drowning, and death. But let us be honest and realize that the Church goes on, saving souls and journeying forward to its final harbour. In that blessed realm, beyond the seas of this life, all of the things that threaten God’s Church in this world will be gone forever. At times of turbulence, we must listen to the Lord, as Peter did, and cast our nets again into the deep; for it is our faith that is being tested – not as to whether we profess it or not, but as to whether we are ready to do something about it or not.

He calms the storms of life

Let us never forget this fact: we are on the waters with Jesus. He is in the boat with us, during the night and during the storms. The Lord does not abandon those who come seeking his mercy and his forgiveness. He walks upon the waters. He calms the storm. He guides the boat into safe harbour, and brings with him the great catch, the great feast, to which we are all summoned – the daily feast of his very self, his Body and Blood, our food for eternal life. This is cause for rejoicing!

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Mountaintop experience

Feast of the Transfiguration of the Lord

Lectionary: 614

Festa tat-Trasfigurazzjoni tal-Mulej

 

Reading 1                                                                                                                               DaNiel 7:9-10, 13-14

As I watched: Thrones were set up and the Ancient One took his throne. His clothing was bright as snow, and the hair on his head as white as wool; his throne was flames of fire, with wheels of burning fire. A surging stream of fire flowed out from where he sat; Thousands upon thousands were ministering to him, and myriads upon myriads attended him. The court was convened and the books were opened. As the visions during the night continued, I saw: One like a Son of man coming, on the clouds of heaven; When he reached the Ancient One and was presented before him, The one like a Son of man received dominion, glory, and kingship; all peoples, nations, and languages serve him. His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed.

QARI 1

IL-KTIEB TA' DANJEL  7 : 9-10,  13-14

"Kont għadni qiegħed inħares, meta tqiegħdu xi tronijiet, u wieħed Xiħ fl-għomor qagħad bilqiegħda; lbiesu abjad silġ, u xuxtu bajda suf; ilsna tan-nar it-tron tiegħu, nar iħeġġeġ ir-roti tiegħu; xmara ta' nar kienet għaddejja, ħierġa minn quddiemu; eluf ta' eluf kienu jaqduh, u għaxart elef ta' għaxriet ta' eluf wieqfa quddiemu. Il-Qorti qagħdet bilqiegħda, u l-kotba nfetħu. "U billejl deherli qiegħed nara bħal iben ta' bniedem, ġej mis-sħab tas-sema, li baqa' sejjer sax-Xiħ fl-għomor u ressquh quddiemu. U tawh ħakma, ġieħ, u saltna, biex lilu jaqdi kull ġens, u poplu, u lsien. Ħakmietu ħakma għal dejjem li ma tgħaddix, u saltnatu li ma tinqeridx. 

Responsorial Psalm                                                                                                               PSalm 97:1-2, 5-6, 9

The LORD is king; let the earth rejoice;
let the many islands be glad.
Clouds and darkness are round about him,
justice and judgment are the foundation of his throne.
R. The Lord is king, the Most High over all the earth.

The mountains melt like wax before the LORD,
before the LORD of all the earth.
The heavens proclaim his justice,
and all peoples see his glory.
R. The Lord is king, the Most High over all the earth.

Because you, O LORD, are the Most High over all the earth,
exalted far above all gods. 
R. The Lord is king, the Most High over all the earth.

SALM RESPONSORJALI

SALM 97: 1-2, 5-6, 9

Il-Mulej isaltan! Ħa taqbeż l-art bil-ferħ,                                                                                                 u jifirħu l-ħafna gżejjer!

Sħab u dlam hemm madwaru;

is-sewwa u l-ħaqq is-sisien tat-tron tiegħu

.R/ il-Mulej hu s-Sid ta' l-art kollha.

Bħax-xama' jdubu l-muntanji quddiem il-Mulej,

quddiem is-Sid ta' l-art kollha.

 Ixandru s-smewwiet il-ġustizzja tiegħu;

jaraw il-popli kollha s-sebħ tiegħu.

R/ il-Mulej hu s-Sid ta' l-art kollha.

Għax int, Mulej, inti l-Għoli,

'il fuq mill-art kollha, ogħla ħafna mill-allat.

R/ il-Mulej hu s-Sid ta' l-art kollha.

Reading 2                                                                                                                                              2 PeTer 1:16-19

Beloved: We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that unique declaration came to him from the majestic glory, "This is my Son, my beloved, with whom I am well pleased." We ourselves heard this voice come from heaven while we were with him on the holy mountain. Moreover, we possess the prophetic message that is altogether reliable. You will do well to be attentive to it, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts. 

QARI 2

2 PIETRU 1: 16-19

Aħna ma konniex qegħdin nibnu fuq ħrejjef maħluqa minn moħħna meta għarrafniekom dwar il-qawwa ta' Sidna Ġesù Kristu u dwar il-miġja tiegħu. Rajna b'għajnejna aħna stess il-kobor tiegħu meta hu ħa mingħand Alla l-Missier ġieħ u sebħ, u leħen mit-Tron Glorjuż instama' jgħid għalih: "Dan hu Ibni, l-għażiż tiegħi, li bih jiena nitgħaxxaq." Aħna smajnieh dan il-leħen ġej mis-sema meta konna miegħu fuq il-muntanja mqaddsa. U hekk għandna mwettqa aħjar il-kelma tal-profeti. Tagħmlu sewwa jekk toqogħdu attenti għaliha; hi bħal fanal li jagħti d-dawl f'post mudlam, sa ma jibda jbexbex il-jum u f'qalbkom titla' l-kewkba ta' filgħodu.[

Gospel                                                                                                                               MatThew 17:1-9

Jesus took Peter, James, and his brother, John, and led them up a high  mountain by themselves. And he was transfigured before them;  his face shone like the sun  and his clothes became white as light. And behold, Moses and Elijah appeared to them, conversing with him. Then Peter said to Jesus in reply, "Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah." While he was still speaking, behold, a bright cloud cast a shadow over them,  then from the cloud came a voice that said,  "This is my beloved Son, with whom I am well pleased; listen to him." When the disciples heard this, they fell prostrate and were very much afraid. But Jesus came and touched them, saying, "Rise, and do not be afraid." And when the disciples raised their eyes,  they saw no one else but Jesus alone. As they were coming down from the mountain, Jesus charged them, "Do not tell the vision to anyone  until the Son of Man has been raised from the dead."

VANGELJU

MATTEW  17: 1-9

Sitt ijiem wara, Ġesù ħa miegħu lil Pietru u 'l Ġakbu u 'l ħuh Ġwanni, tellagħhom fuq muntanja għolja weħidhom,u tbiddel quddiemhom. Wiċċu sar jiddi bħax-xemx, u lbiesu sar abjad bħad-dawl.U dehrulhom Mosè u Elija jitħaddtu miegħu. Qabeż Pietru u qal lil Ġesù: "Mulej, kemm hu sew li aħna hawn! Jekk trid intella' hawn tliet tined, waħda għalik, waħda għal Mosè u waħda għal Elija."  Kif kien għadu jitkellem, sħaba kollha dawl għattiethom u minn ġos-sħaba nstema' leħen jgħid: "Dan hu Ibni l-għażiż, li fih sibt l-għaxqa tiegħi; isimgħu lilu." Id-dixxipli, kif semgħu dan, waqgħu wiċċhom fl-art, mimlijin biża'. Ġesù resaq lejhom, messhom u qalilhom: "Qumu. La tibżgħux." Huma refgħu għajnejhom u ma raw lil ħadd ħlief lil Ġesù waħdu. Huma u neżlin minn fuq il-muntanja, Ġesù ordnalhom u qalilhom: "Tgħidu lil ħadd b'din id-dehra sa ma Bin il-bniedem ikun qam mill-imwiet."

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An awesome and terrifying mountaintop experience

A reflection by Fr. Thomas Rosica, CSB

The theological meaning of the Transfiguration is central to our understanding of the mission of Jesus of Nazareth. It was not only Jesus who was “transfigured” on Mount Tabor but also Peter, James and John who were transformed with him. Their eyes were opened; their vision widened, enabling them to see without impediment the virtually blinding light of Jesus’ love that flowed from every fiber of his being. Every day of Jesus’ life something of that remarkable brilliance, that stunning passion, and that amazing glory was revealed to people of all ages, stages and states of life. The shepherds and magi saw it in Bethlehem; the elders in Jerusalem’s temple saw it; the guests at a wedding feast in Cana witnessed it; a woman caught in adultery experienced it; a boy possessed by demons felt it; a man born blind gazed upon it; a good thief heard it on Calvary.

For the three apostles, it is an experience of something beyond words: terrifying and yet wonderful that they would wish to prolong it by building three tents – for Jesus, Moses and Elijah. Reflecting on the experience, years later, Peter would write so powerfully in his Second Letter (1:16-19)

“We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honour and glory from God the Father when that unique declaration came to him from the majestic glory, "This is my Son, my beloved, with whom I am well pleased." We ourselves heard this voice come from heaven while we were with him on the holy mountain. Moreover, we possess the prophetic message that is altogether reliable. You will do well to be attentive to it, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts.”

The three apostles who would see Jesus prostrate in agony in Gethsemane were given this glimpse of who he really is, to strengthen them for what lay ahead, and also to help them to understand what is revealed in the Passion. Today we could say that Tabor and Calvary are deeply linked together. Mount Tabor is simply a foretaste of Calvary and gives us a deeper vision of the reality of the Crucifixion event.

Matthew’s details of the Transfiguration story

Let us look closely at several of Matthew’s emphases in today’s majestic Gospel story.  Matthew’s account (17:1-9) confirms that Jesus is the Son of God (17:5) and points to fulfillment of the prediction that he will come in his Father’s glory at the end of the age (16:27). It has been explained by some as a resurrection appearance retrojected (read back) into the time of Jesus’ ministry, but that is not probable since the account lacks many of the usual elements of the resurrection-appearance narratives.  Matthew’s account of Jesus atop Mount Tabor draws upon motifs from the Old Testament and non-canonical Jewish apocalyptic literature that express the presence of the heavenly and the divine, e.g., brilliant light, white garments, and the overshadowing cloud. The high mountain has been identified with Tabor or Hermon, but probably no specific mountain was intended by the evangelist or by his Marcan source (Matthew 9:2).  Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Exodus 24:12-18) and to Elijah at the same place (1 Kings 19:8-18; Horeb = Sinai).

The face of Jesus

Matthew describes the face of Jesus that shone like the sun, reminiscent of Daniel 10:6.  Jesus’ clothes “white as light” recalls Daniel 7:9 where the clothing of God appears “snow bright.” (The bright white garments of other heavenly beings, are also mentioned in Rev 4:4; 7:9; 19:14). In verse 4 we hear of the three tents – the booths in which the Israelites lived during the feast of Tabernacles (cf. John 7:2).  The tents were meant to recall their ancestors’ dwelling in booths during the journey from Egypt to the Promised Land (Leviticus 23:39-42).  When Matthew speaks of the cloud that cast a shadow over apostles on the mountain (17:5), it recalls the cloud that covered the meeting tent in the Old Testament, indicating the Lord’s presence in the midst of his people (Exodus 40:34-35).  The cloud also came to rest upon the temple in Jerusalem at the time of its dedication (1 Kings 8:10).

The voice from heaven

The voice of God heard atop the mountain repeats the baptismal proclamation about Jesus (3:17), with the addition of the command “listen to him.” The latter is a reference to Deuteronomy 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. The command to listen to Jesus is general, but in this context it probably applies particularly to the preceding predictions of his passion and resurrection (16:21) and of his coming (16:27, 28). Most significant about the statement of the heavenly voice is that here as in the Old Testament generally, “Word” is given priority over “vision.” Matthew alone uses the word “vision” (17:9) to describe the transfiguration.  Seeing Jesus transfigured high atop Mount Tabor has meaning and value only if it leads the apostles and disciples to listen obediently to his divinely authorized teaching.

Witnessing glory and agony

Peter, James and John are with Jesus in this moment of glory on Tabor.  The resurface with Jesus in the Garden of Gethsemane as their master struggles with his fate.  Those who witness his heavenly glory must also witness his earthly agony.  If the followers of Jesus wish to share his future glory, they must be prepared to participate in his suffering. The awesome event and memory of the Transfiguration would serve as a reservoir of grace, consolation and peace for the apostles and disciples of Jesus when in Jerusalem on another hilltop, they would witness that shining face bloodied and spat upon, those dazzling clothes torn into souvenir rags by soldiers who cast dice for them.  Jesus’ face did not shine radiantly on the cross.  Perhaps we may ask ourselves: Why did God hide all the glory on Mount Tabor, where no one could see?  Why didn’t God save it for the cross? And yet the Christian life teaches us that must experience both mountains – Golgotha and Tabor– in order to see the glory of God.  Today we look upon the Transfiguration as the celebration of the presence of Christ that takes charge of everything in us and transfigures even that which disturbs us about ourselves.  God penetrates those hardened, incredulous, even disquieting regions within us, about which we really do not know what to do.  God penetrates them with the life of the Spirit and acts upon those regions and gives them his own face, his consolation and his peace.

Our moments of transfiguration

In the past, every icon painter began his or her career by reproducing the scene of the Transfiguration. We could say that the destiny of every Christian is written between two mountains: from Mount Tabor to Calvary. The awesome Gospel story of the Transfiguration offers us wondrous moments of light as well as plunging us into sorrow and darkness. The wonder of eternity and the daily facts of life reveal the tensions of our life. The story of Jesus, the prophets and his friends atop Mount Tabor also reveals the temptation to want to stay put and the difficulty of moving on. How often we remain stuck in our stories. This mysterious story gives us an opportunity to look at some of our own mountain top experiences. If so many others could recognize Jesus’ glory in a flash, a glance, or a touch, why might Peter, James and John have required such extra effort in helping them to see it? Perhaps it was because they were so close to Jesus; perhaps it was because they were with him every day; perhaps it was because, on some level, they had somehow taken his glory for granted. What about us? Do we recognize that same divine glory present in us, visible in others, so obvious in creation, deep within the simplest and most ordinary, everyday experiences of justice, truth, healing, forgiveness, reconciliation and compassion? Or do we too take it for granted?

How have such experiences shed light on the shadows and darkness of life? What would our lives be without some of these peak experiences? How often do we turn to those few but significant experiences for strength, courage and perspective? When we're down in the valley we often can’t see Christ’s glory. We can only see it when we have climbed a mountain like Mount Tabor, the Mount of Transfiguration. We can only see him when we go together with others up on the mountain. How have we shared those moments of grace and light with others? 

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