Transfiguration. Webster's Dictionary defines it as a change in form or appearance; an exalting, glorifying, or spiritual transformation; a metamorphosis. Our passage today is filled with such change as Jesus is revealed to be the Messiah, the Son of God in a moment of blinding truth. Mirroring the image of the bright star that led the wise men to the manger just six weeks ago this account ends the season of Epiphany with a similar flash of brilliant light. Jesus is transfigured in front of his disciples, a metamorphosis of divine revelation. It is a scene radiating hope and meaning. Many explanations have been offered for the origin of this story. Some scholars describe this passage as the objective reporting of an event that literally happened; others say it could only have been a subjective vision or dream of the disciples; still others claim these verses describe a purely symbolic story created from the biblical apocalyptic tradition. Our task today is not to assess the probability of these proposals, but rather to appreciate the Christian truth these verses seek to convey. We get to wonder: why did the author of Matthew include this passage in his gospel? What meaning can we as contemporary Christians draw from this mystical encounter? We begin, as we often do in biblical study, by working to understand the importance of this story within the context of the community for whom it was originally written. Witnessing Peter, James and John go up the mountain with Jesus from the vantage point of the first century Christian disciples shows us that this is an account offering much needed validation that the man they were calling Rabbi and Lord was truly sent by God. As a people struggling with intense strain caused by theological debate within their community as well as political and religious pressure from outside authorities, the transfiguration is a report that new and old converts alike could hold up and say, "See, there's proof. The very presence of God touched and named this man. Jesus is the Christ. Jesus is the Messiah we have hoped for."

For a group comprised mainly of Jewish converts, this kind of testimony was sorely needed. Described as "a book of instruction for those living in a situation of tension with Jews," the Gospel of Matthew is one that seeks to bring an end to contentious and debilitating debate. New Testament theologian Howard Clark Kee, puts it this way: "Matthew has the mind and attitude of a convert from Judaism who loves its institutions and shares many of its convictions, but who is profoundly troubled by what he considers to be its inability to grasp the fuller truth God has now revealed in Jesus Christ" (136). [So we see that] The author of this gospel is a man caught between his past tradition and present hope.

So what does he do? How does he work to bridge the gap for other Jews like himself? Matthew carefully articulates the theology of this new religion. He gives full detail to illustrate the prophetic and historic place of Jesus as Savior. We see this in his account of the wise men's visit to the manger in chapter two (2: 1-12). We are witnesses of it through his description of Christ's baptism in the Jordan in chapter three (3: 13-17). We hear it again with his portrayal of Peter's confession as he answers the question, "Who do you say that I am?" just a chapter before the one we're looking at today (16: 13-20). Each of these accounts builds toward the verses before us this morning, inspiring some commentators to call the story of the transfiguration "God's Confession." Matthew makes the place of Christ ultimately clear with those words coming from the heavens: "This is my Son, the Beloved; with him I am well pleased; listen to him!" It is a statement of tremendous theological and cultural significance.

It's not just this "confession" that gives the story credibility to Matthew's community of converted Jews. It's also the image of Moses and Elijah in this scene. Here are two prophets, like Jesus, who were initially rejected by the people but ultimately vindicated by God; both were advocates of the covenant and the Torah; both worked miracles; and both were also considered by first-century Judaism to be transcendent figures who did not die but were taken directly to heaven. The fact that these central figures of the Hebrew tradition appear on the mountaintop helps to illustrate God's plan of divine vindication in a way Matthew's community could understand. Seeing Moses and Elijah in this scene gave clarity to the mission and ministry of Christ. The image helped men and women realize that this new Savior was not the first to be chosen by God and yet misunderstood or rejected by humanity.

And so we can see that the passage describing the transfiguration is one that anticipates the story of the passion and resurrection. Following several warnings in which Jesus tells his disciples that he will have to soon undergo great suffering and death it is a vision of glory offered in order to give hope and meaning in troubled times. Like Jesus taking Peter, James and John to the mountaintop, Matthew carries his community to a place where the brilliant nature of Christ can be made ultimately clear. God's revelation is offered to a distraught and anxious people.

Isn't it what we need too? Continuing to live with news of war and bombing in this post-September 11th world, upset by reports of sexual abuse in churches of all places, overwhelmed by our own personal crises of faith and hope and strength, don't we also need a vision that will help to get us through? Is there any light left for us in the transfiguration?

Biblical scholar William Barclay once said, "We must not read the gospels as historian or biographer…we must read them as men and women seeking God." No matter how we may choose to interpret the origin of this biblical story it continues to hold great significance for our contemporary lives. Preparing to enter the season of Lent in these cold, wintry days the transfiguration is an account that offers to light our way in this pluralistic world, bringing Christian hope and purpose to us as it did to those in ancient times.

For first of all, this story shows us the importance of climbing to the mountaintop. Just as Jesus and Matthew led those first disciples away from the clamor of routine ministry and debate so we are invited to depart from our daily routines to enter a place of holy reverence. We call it worship: the moments when we rise above our many responsibilities in this world to seek meaning and hope in the spiritual realm. The story of the transfiguration shows us that like those early converts we are invited to follow Christ to a higher place where the power of God can be revealed. Providing the foundation for all that we believe in, worship is the place where we remember who we are and who's we are, helping to define, then, the activities we plan and participate in.

Without such worship a Christian community risks the danger of becoming simply one more well-intentioned social service organization: politically correct and socially responsible but not God or Christ-centered. A Doonesbury cartoon strip in Sunday's Globe a few years ago captured this danger well. In the first box Garry Trudeau draws a picture of the Little Church of Walden and goes on in the next five panels to show the pastor, Scot, making some announcements: "Okay, flock," he says with clipboard in hand. "I thought I'd run through this week's activities. This Monday, of course, we have a lecture on nutrition from Kate Moss' personal chef…Tuesday and Thursday will be our regular 12-step nights." A parishioner interrupts: "Scot, would that be drugs or sex addiction?" The pastor looks down at his notes and says, "Drugs. Sex addiction we've cut down to nine steps. That's on Friday at 6:30 p.m. – right after organic co-gardening. Also, a special treat – Saturday night will be aerobic male-bonding night! So bring your sneakers! Any questions?" A hand is raised and a question is called out from the crowd: "Yes. Is there a church service?" And Scot responds, "Cancelled. There was a conflict with the self-esteem workshop."

Worship: it is the center of our Christian life together. Providing a moment apart from the fray of everyday living it gives us a chance to re-establish our principals, re-evaluate our priorities, and then redesign our plans, helping us to put "First Things First" as described by one of the key 12-step slogans. It's that hour of the week and those moments in our days when we stop to acknowledge, as in the words of Psalm 99, that "God is sovereign" and "Holy is our God!" Worship transforms us. Like that scene on the mountaintop we gather together in the light and truth of God to put things into faithful perspective, individually and communally. As defined by Bernard Meland, worship is, "Turning from the periphery of life to the core of existence."

This realignment is essential because the second lesson we get from the story of the transfiguration is that we are called down from the mountaintop. This biblical passage is one that encourages you and me to carry on like those first disciples, strengthened by God's grace to persevere through even the hardest times. Like Peter we cannot stay in the sanctuary of our faith to build shrines. Going up the mountain means coming back down inspired by God's teachings and revelation in Christ to offer that loving hope to others. It means living as a changed, a transfigured people.

Given that this is race relations Sunday in the United Church of Christ this message is especially relevant. In a time when it may be easy for us to assume we live in a modern and accepting society we need only look at the headlines to remember how far we have to go till every man, woman and child is treated equally and with respect. From ongoing reports of racial profiling by law enforcement officials, to statistics citing grave inequities of opportunity for people of color in the areas of education, health care and housing, to the mind-boggling number of hate groups revealed now that they can be tracked on the Web, it's clear that our faith needs to be put into greater action so that God's love can overcome the bigotry and prejudice that still prevails in this nation and around the globe. Yes, going up the mountain means coming back down with a vision of the world where problems of race relations are a thing of the past.

"I have been to the mountaintop…and I've looked over. And I've seen the promised land." The words of Martin Luther King, Jr. serve as a powerful reminder of how we are led to take in the beauty of God's revelation in Christ and let it change who we are and how we treat one another. As captured in that final speech of King's life we recognize both the power of God and the brokenness of humanity, daring to make a difference in the world in order to bring justice to the poor, freedom to the oppressed, equality to all. We see that to live as devoted Christians we must integrate our mountaintop experiences with our daily life and service.

For that is the vital definition of transfiguration: it means recognizing God's power in the world and placing our hope and trust in the teachings of Christ. It means change: change in our perspective, our attitude and actions. Can we do it? Dare we go to the mountaintop and open ourselves more fully to God's plan?

Let us pray.

Merciful God, you shed your light upon the world in brilliant ways, offering hope and transformation in the name of Christ. You come into our lives to bring such meaning and purpose. Open us to these gifts, we pray. Restore us to your plan that like those first disciples we may persevere, helping your realm to unfold here on this earth.

Amen.

God is Sovereign; let the peoples tremble!
God sits enthroned upon the cherubim; let the earth quake!
God is great in Zion, and is exalted over all the peoples.
Let them praise your great and awesome name.
Holy is our God!
Mighty Sovereign, lover of justice, you have established equity;
you have executed justice and righteousness in Jacob.
Extol the Most High our God; worship at God's footstool.
Holy is our God!

Matthew 17: 1-8

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah." While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, "This is my Son, the Beloved; with him I am well pleased; listen to him!" When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, "Get up and do not be afraid." And when they looked up, they saw no one except Jesus himself alone.