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Quiet time for reflection

Quiet time for reflection

Quiet time for reflection

This Sunday’s Gospel of the Transfiguration completes the ‘little parable’ formed by the Gospels of the first two Sundays of Lent.

These Gospels tell us what Lent is about and what Christian life is about: a journey from temptation and doubt to transfiguration and faith. A journey away from allowing ourselves to be tempted to evil, and towards allowing ourselves to be tempted to good by the action of God’s Holy Spirit within us.

As the ‘Chosen One’ Jesus will let God’s glory be fully seen in the resurrection. On the one hand, this Gospel looks forward to the Passion and Resurrection of Jesus. On the other, it invites us to reflect on our journey from temptation to transfiguration.

The journey Jesus undertakes does not end in death, but in life. Through prayer we remain in contact with the heart of God which allows God’s love to transform and transfigure us and to ‘burst forth’ in goodness.

That’s how we allow the glory of God to be seen in us and through us.

Transfiguration means to be shot-through with the presence of God. Being transfigured is about allowing the presence of God to completely transform us; it’s a revolution of mind and heart driven by God’s Spirit and enabled by our open heartedness.

Our life as Christians is about being transfigured by the Spirit of God so that God is seen in, and experienced through, us.

It takes faith and perseverance to dare to allow ourselves to be tempted by the passion, hope and vision of God rather than our own desires and wants. It takes great faith to trust in God’s word to us. But if we do, the living word of the Chosen One forms in us the heart of God.

Quiet time for reflection

Our great Lenten journey has begun. It’s a journey which begins in ash and ends in water. Fire is a profound part of our experience. We know its power to destroy, blacken and reduce to ash.

We know that evil can do the same - destroy our wholeness of spirit, blacken our lives and reduce the beauty of human life to so much dust.

We begin Lent in the ash of acknowledging our own part in harbouring, creating and doing evil - those places in our hearts where the fire of anger, bitterness, selfishness or narrowness of mind and heart has left nothing but cold ash.

The ash is a reminder that our true life is not found in mortal things which eventually turn to dust, but in eternal things. We also know that out of ash new life can bud, grow strong, bloom into fullness - that’s the Easter miracle.

As always, the Gospels of the first two Sundays in Lent provide a road map for our Lenten journey from temptation (this Sunday) to transfiguration (next Sunday).

We allow ourselves to be tempted out of the ash of selfishness and narrowness of heart and into a life of open-hearted goodness. We celebrate God’s graciousness to us by sharing what we have with those in need whether it be food, wealth, time, love, friendship or compassion. That’s what it means to ‘repent and believe the Good News’.

In these days when we are so conscious of the impact of human life on God’s creation, perhaps we could think about some permanent fasting from our excessive consumption of power, food and petrol in order to allow our earth to heal, to breathe and to continue to be a source of nourishment and life for the whole human family.

Quiet time for reflection

Vengeance, retaliation and violence seem part and parcel of the human experience. When we are hurt our first instinct is often to strike back, to take revenge on the one who hurt us - ‘pay back’, as we call it.

That’s how cycles of violence get started. These cycles can continue, between families for example, for generations, enduring long after the original incident has been forgotten.

In continuing his Sermon on the Mount in today’s Gospel, Jesus calls his disciples to a new way of handling violence and unjust treatment - not with revenge and retaliation, but with open-hearted generosity and forgiveness.

Jesus’ teaching must have sounded like the ravings of a mad man to his hearers. Even for us today that teaching can be ‘hard to swallow’. Is Jesus seriously asking us to offer the other cheek to the one who strikes us, to suffer double the injury? If someone wants our shirt, do we have to give them our coat as well? If someone forces us to go one mile, do we really have to go two miles with them? Love your enemies?

Pray for those who persecute you? Seriously?

The challenge in Jesus’ words is for the disciples to always act in our dealings with one another as God would act. That is how we can break the cycles of violence which would otherwise entrap us.

Jesus calls his disciples to a more abundant righteousness even when they are unjustly treated. He takes traditional interpretations of the ancient biblical teachings and corrects and extends them in a more generous interpretation.

Virtue and righteousness are not about looking good on the outside, fulfilling the ‘letter of the Law’. They are about being good on the inside and acting for the good of others, allowing God’s heart to reign within our own. That’s what brings us into right relationship with God and neighbour.

True Christian virtue always goes beyond merely what is required. It is always willing to ‘go the extra mile’ in tolerance, love, forgiveness and mercy. It mirrors the excessive generosity of God.

The perfection of true holiness is found in acting towards others, including our enemies, as God acts towards us all.

In the Jewish tradition, guidance about how to be at rights with God and neighbour is found in the Torah, the teaching contained in the fi rst fi ve books of the Hebrew Scriptures (Old Testament). 

It is especially important for St Matthew, writing his Gospel for Jewish believers, to show that Jesus is not opposed to Jewish teachings and traditions. He has not come to abolish the Law or the Prophets, but to complete or fulfi l them.

But for Jesus it is not enough to follow these teachings only in external actions. The path that Jesus is calling his disciples to is a path of thorough-going transformation from within.
The short version of this Sunday’s Gospel begins with, ‘I tell you, if your virtue goes no deeper than that of the scribes and Pharisees, you will never get into the kingdom of heaven.’ Those listening to Jesus would have been deeply shocked by these words. The scribes and Pharisees were considered the righteous ones – those who stood most chance of getting into heaven. They were expert practitioners of the Law. But Jesus is calling his disciples to a more abundant righteousness. He takes traditional interpretations of biblical teachings and corrects and extends them in a more generous interpretation.

A number of examples in today’s Gospel reading serve to make the point. As always, Jesus’ words go to the heart and from there address issue. For example: it is not enough to be able to say, ‘I have kept the commandment not to kill’. What about the anger in your heart that gives rise to a whole raft of insults, bitterness and injury against another person?

Virtue and righteousness are about being in right relationship with God and others. It is not about looking good on the outside, fulfi lling the ‘letter of the Law’, but about being good on the inside; having the right attitude of heart so as to be in right relationship with God and neighbour. Such an attitude of heart will manifest itself in generous life-giving actions that make the world safe for others.

True Christian virtue always goes beyond merely what is required and always mirrors the excessive generosity of God.

Last Sunday, in the ‘Beatitudes’, Jesus called his disciples to be vulnerable risk-takers in the way they lived their lives.

Continuing the Sermon on the Mount this week, Jesus goes on to say that if they live this way, they will be like the salt that transforms the fl avour of food and the light that transforms the darkness.

Undertaking this path of transformation produces the fl avour and light of good works which lift burdens from our fellow human beings, not for the praise of the disciple but for the praise to God. In this way, these good works draw others into the circle of God’s friendship and the experience of the kingdom.

Disciples walk the path of vulnerability and risk in order to help lift burdens from human beings; to make the world safe for their brothers and sisters.

These good, life-giving actions towards our fellow human beings restore life, heal relationships and seek peace and justice.

This non-aggressive, non-grasping, non-competitive stance towards one another would hardly be described by many in today’s world as the way to a successful life. It is a real challenge to live by the Gospel in a world which fawns over and celebrates wealth, power, aggression, status and deceptive and combative behaviour. We, too, can be easily seduced.

We need to be bold and brave in our care for one another, like a light-fi lled city on a hilltop.

So, can we run the risk of being poor in spirit, gentle, a peacemaker, working for what is right, being merciful, or persecuted in the cause of right? Can we be vulnerable risk-takers?

As always, the fi rst reading (see back page) provides an introduction to the Gospel text. The reading from Isaiah (58:7-10) gives some very practical examples of good works: share your bread with the hungry, clothe the naked, look after your family members. Then ‘your light will shine’. Integrity will be yours and God will walk with you. ‘If you do away with the angry word and the clenched fi st, feed the hungry, give relief to the oppressed, your light will rise in the darkness and your shadows become like noon.’

A great ‘setting of the scene’ for the Gospel!

Last Sunday’s Gospel introduced the beginning of Jesus’ ministry in Galilee, his call to repentance, the choice of some disciples and the spread of his fame.

Now, over the next four Sundays, the church will take us on a journey through Jesus’ teaching in Chapters 5-7 of Matthew’s Gospel. These chapters form the Sermon on the Mount. Each Sunday’s Gospel builds on the one before – they are part of this first discourse in Matthew’s Gospel and need to be understood in a connected sense, not as a series of isolated sayings.

The text we know as the ‘Beatitudes’ introduces Jesus’ teaching about the kingdom, discipleship, the true meaning of the Law and true righteousness (virtue), interior disposition of the heart against external fulfilment of Law, trust in God and keeping the Kingdom as the focus of the disciple’s life.

Matthew’s beatitudes have been understood as a pattern of life for the follower of Jesus. Put in the context of Jesus’ call to conversion (the idea of radical change and transformation), those willing to be transformed will enjoy the blessings of the kingdom as their reward.

To be ‘poor in spirit’, to experience sadness (‘mourn’) because of the present state of affairs, to be gentle and unselfish rather than on the make, to have a passionate commitment to justice, to exercise mercy instead of taking advantage, to be ‘pure in heart’, to be ‘peacemakers’, to endure persecution and calumny for the sake of the right way of life (‘righteousness’) and allegiance to Christ: all these things make one vulnerable here and now, entailing much loss. The vulnerable make the world safe for humanity.*

For those who live according to the heart of God as Jesus reveals it, the blessings of the Kingdom will be theirs, their place in the household of God will be assured and they will be making the world a safe place for their brothers and sisters.

*Byrne, Brendan, Lifting the Burden: reading Matthew’s Gospel in the Church Today. St Pauls, 2004, pp55-57