Patrick Comerford
Next Sunday, 23 February 2020, is the Sunday before Lent.
The readings in the Revised Common Lectionary, as adapted for use in the Church of Ireland, offer two choices:
The Readings, Option A (The Transfiguration): Exodus 24: 12-18; Psalm 2 or Psalm 99; II Peter 1: 16-21; Matthew 17: 1-9.
There is a link to the readings HERE.
The Readings, Option B (Proper 4): Genesis 6: 9-22, 7: 24, 8: 14-19; Psalm 46; Romans 1: 16-17, 3: 22b-28 [29-31]; Matthew 7:21-29.
There is a link to the readings HERE.
Part 1, Option A (The Transfiguration):
Introducing the readings:
The Feast of the Transfiguration is traditionally celebrated on 6 August. So, you may wonder, why is it also marked in the Book of Common Prayer, the Church Calendar and the Lectionary as the first and preferred option for the Sunday before Lent?
In early Church tradition, the Transfiguration is connected with the approaching death and resurrection of Christ, and so was said to have taken place 40 days before the Crucifixion.
There is historical evidence that the feast of the Transfiguration belonged first to the pre-Easter season of the Church and that the Transfiguration was then celebrated on one of the Sundays of Lent. A sermon on the Transfiguration was preached in Lent by John Chrysostom while he was a priest in Antioch in 390. Saint Gregory Palamas, the great teacher of the Transfiguration, is commemorated during Lent.
We know from iconographic evidence that the Feast of the Transfiguration was celebrated on Mount Sinai from the mid-fifth century, and the feast may have reached Constantinople in the late seventh century.
From 1474 until at least 1969, it was observed in the Roman Catholic Church on the Second Sunday in Lent. In some modern calendars, including Roman Catholic, Lutheran and Anglican calendars, the Transfiguration is now commemorated on the Sunday before Lent.
However, traditionally, the Feast of the Transfiguration is observed in the Anglican, Roman Catholic and Orthodox calendars on 6 August. It may have been moved there because 6 August is 40 days before 14 September, the Feast of the Holy Cross, so keeping the tradition that the Transfiguration took place 40 days before the Crucifixion.
This celebration disappeared from the 1549 Book of Common Prayer, and when it reappeared in the 1662 Book of Common Prayer it was only named in the calendar without any other provisions.
In the Book of Common Prayer 2004, the Church of Ireland provided Collects and Post-Communion prayers for the Feast of the Transfiguration on 6 August, and there is an alternative provision to mark the Transfiguration on the Sunday before Lent.
The Transfiguration has immense Christological importance, for both the humanity and divinity of Christ are manifested to the disciples, and so to us. This was developed as a theological thought in a sermon on the Transfiguration once said to have been written by Saint Ephrem the Syrian (ca 306-373), but now thought to have been written by a latter writer. Nevertheless, celebrating the Transfiguration at that time helped to underpin the teachings on the divine and human natures of Christ, encapsulated in the Creeds of Nicaea, Constantinople and Chalcedon.
The Transfiguration also points to Christ’s great and glorious Second Coming and the fulfilment of the Kingdom of God, when all of creation will be transfigured and filled with light. The vision of Christ in his glory and the experience of the divine light are at the very heart of both Orthodox mysticism and Orthodox eschatology. The ‘uncreated light’ is a hallmark theme in Orthodox spirituality, especially in the writings of Saint Gregory Palamas and the school of the thought that is hesychasm, which draws constantly on the themes of the Transfiguration.
Saint Gregory Palamas distinguishes between the essence of God, which is beyond human apprehension, and the energies of God, which are the ways in which we can experience and know God. According to him, the light of the Transfiguration ‘is not something that comes to be and then vanishes.’ Rather, Christ’s disciples experienced a transformation of their senses so that ‘they beheld the Ineffable Light where and to the extent that the Spirit granted it to them.’
This was, therefore, not only a prefiguration of the eternal blessedness to which all Christians look forward, but also of the Kingdom of God already revealed, realised and come.
The Transfiguration is both an event and a process. The original Greek word in the Gospel accounts for Transfiguration is metamorphosis (μεταμόρφωσις), and gives us access to deeper and more theological meaning, a deeper truth, than the word derived from the Latin transfiguratio, which can be translated by ‘to be changed into another from.’ But the Greek metamorphosis (μεταμόρφωσις) means ‘to progress from one state of being to another.’ Consider the metamorphosis of the chrysalis into the butterfly. The metamorphosis invites us into the event of becoming what we have been created to be. This is what orthodox writers call deification.
Or, as the Revd Dr Kenneth Leech once said: ‘Transfiguration can and does occur ‘just around the corner,’ occurs in the midst of perplexity, imperfection, and disastrous misunderstanding.’
Exodus 24: 12-18:
Moses has ascended Mount Sinai to receive the Law. Now God offers to put all the laws in permanent form, on tablets of stone. So important is Moses’ ascent of the mountain that it is mentioned four times in this reading. Moses leaves the elders in charge and commissions Aaron and Hur to administer justice in his absence.
God’s glory is an envelope of light, a bright cloud, veiling his being. The people can see the cloud, but not God. Unlike the light from the Burning Bush (Exodus 3), this appearance of God is frightening, ‘like a devouring fire.’ Moses prepares to meet God for ‘six days’ (verse 16), the time of creation in last week’s creation reading. The 40 days and 40 nights in verse 18 recall the days of the Flood, the time the Israelites scouted out Canaan’s defences before entering the Promised Land, Elijah’s later experience on the same mountain.
This reading prepares us for the Gospel account of the Transfiguration, but also prepares us for the 40 days of Lent.
Psalm 2:
Psalm 2 was probably written for the coronation of a king of Judah. The word anointed is messiah in the Hebrew. It was used as the title of an Israelite king, but after the end of the monarchy it became the title or name of the ideal future king who would restore Israel to glory. New Testament writers apply this title to Christ.
Subject kings are plotting a rebellion against the new king instead of accepting him as the Lord’s anointed representative, so their rebellious plots are like a revolt against God himself. God responds (verse 4-6), saying he has chosen ‘my king’ and established him in his dwelling place on earth at Zion or Jerusalem.
The new king then then speaks (verses 7-12), accepting his adoption as God’s son, and warns other kings to submit.
Or:
Psalm 99:
Psalm 99 is a hymn of praise to God as king, and a call to worship him ‘on his holy mountain.’ God is on his throne above the cherubim in the Temple, and is to be worshipped by all the peoples. God has helped people in need, promoted justice, has given them just laws, heard their prayers, and punished and forgiven them.
When the people cried out to God, he spoke to them in the pillar of cloud.
The threefold endings of verses 3, 5 and 9 – ‘Holy is he!’ … ‘Holy is he!’ … ‘for the Lord our God is holy’ – may be a refrain by worshippers as they extol and worship God (verse 9).
II Peter 1: 16-21:
In this reading, the writer speaks of the Transfiguration. While other, false teachers have used cleverly devised myths to deceive members of the community (see II Peter 2: 1-3), the author recalls that he was an eyewitness (verse 16) to the Transfiguration, in which the power of God was shown, and which was a also a preview of Christ’s second coming.
At the Transfiguration, at time, Christ received honour and glory from God the Father, when the heavenly voice identified him as ‘my Son, my Beloved …’ (verse 17). The Prophets foretold the coming of the Messiah, and the Transfiguration confirms this (verse 19). We are called to be consistent in holding to this hope despite false teachers until the Second Coming.
Matthew 17: 1-9:
Introduction: The Biblical story
This is one of the three descriptions of the Transfiguration in the Synoptic Gospels (see Matthew 17: 1-9; Mark 9: 2-8; Luke 9: 28-36). In addition, there may be allusions to the Transfiguration in John 1: 14 and in II Peter 1: 1-18, where Peter says he has been an eyewitness ‘of his sovereign majesty.’
Of course, there is an obvious question: Why is there no Transfiguration narrative in Saint John’s Gospel? But then, there is no Eucharistic institution narrative in the Fourth Gospel either. Perhaps we could say that the Fourth Gospel is shot through with the Transfiguration and the light of the Transfiguration, from beginning to end, just as it is shot through with Eucharistic narratives from beginning to end.
But should we describe the Transfiguration as a miracle? If we do, then it is the only Gospel miracle that happens to Christ himself. On the other hand, Thomas Aquinas spoke of the Transfiguration as ‘the greatest miracle,’ because it complemented baptism and showed the perfection of life in Heaven.
None of the accounts identifies the ‘high mountain’ by name. The earliest identification of the mountain as Mount Tabor was by Jerome in the late fourth century.
But does it matter where the location is? Consider the place of Mountains in the salvation story and in revelation:
● Moses meets God in the cloud and the burning bush on Mount Sinai, and there receives the tablets of the Covenant (Exodus 25 to 31);
● Elijah confronts the prophets of Baal on Mount Carmel (I Kings 18);
● Elijah climbs Mount Sinai and finds God not in the wind, the earthquake or the fire, but in the still small voice in the cleft of the Mountain (I Kings 19: 12);
● The Sermon, which is the “manifesto” of the new covenant, is the Sermon on the Mount, which we have been reading for the past few weeks;
● The Mount of Olives is a key location in the Passion narrative;
● Christ is crucified on Mount Calvary;
● John receives his Revelation in the cave at the top of the mountain on Patmos.
As for the cloud, as three Synoptic Gospels describe the cloud’s descent in terms of overshadowing (episkiazein), which in the Greek is a pun on the word tent (skenas), but is also the same word used to describe the Holy Spirit overshadowing the Virgin Mary at the Annunciation (Luke 1: 35).
In the Old Testament, the pillar of cloud leads the people through the wilderness by day, just as the pillar of fire leads them by night. Moses entered the cloud on Mount Sinai (Exodus 24: 18), the Shekinah cloud is the localised manifestation of the presence of God (Exodus 19: 9; 33: 9; 34: 5; 40: 34; II Maccabees 2: 8).
The cloud takes Christ up into heaven at the Ascension (Acts 1: 9-10).
Saint Paul talks about the living and the dead being caught up in the cloud to meet the Lord (I Thessalonians 4: 17).
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The Transfiguration (Kirillo-Belozersk), anonymous, ca 1497 … the Transfiguration is also considered the ‘Small Epiphany’The principle characters:
Christ is the focus of the Transfiguration, but who are the other principle characters in this story?
1, The Trinity: In Orthodox theology, the Transfiguration is not only a feast in honour of Christ, but a feast of the Holy Trinity, for all three Persons of the Trinity are present at that moment:
● God the Father speaks from heaven: ‘This is my Son, the Beloved; with him I am well pleased; listen to him’ (Matthew 17: 5).
● God the Son is transfigured;
● God the Holy Spirit is present in the form of a cloud.
In this sense, the Transfiguration is also considered the ‘Small Epiphany’ – the ‘Great Epiphany’ being the Baptism of Christ, when the Holy Trinity appears in a similar pattern).
2, Moses and Elijah: At the Transfiguration, Christ appears with Moses and Elijah, the two pre-eminent figures of Judaism, standing alongside him. Saint John Chrysostom explains their presence in three ways:
● They represent the Law and the Prophets – Moses received the Law from God, and Elijah was a great prophet.
● They both experienced visions of God – Moses on Mount Sinai and Elijah on Mount Carmel.
● They represent the living and the dead – Elijah, the living, because he was taken up into heaven in a chariot of fire, and Moses, the dead, because he did experience death.
Moses and Elijah show that the Law and the Prophets point to the coming of Christ, and their recognition of and conversation with Christ symbolise how he fulfils ‘the law and the prophets’ (Matthew 5: 17-19). Moses and Elijah also stand for the living and dead, for Moses died and his burial place is known, while Elijah was taken alive into heaven in order to appear again to announce the time of God’s salvation.
It was commonly believed that Elijah would reappear before the coming of the Messiah (see Malachi 4), and the three interpret Christ’s response as a reference to John the Baptist (Matthew 17: 13).
3, The Disciples: Peter, James and John were with Christ on the mountain top.
Why these three disciples?
Do you remember how this might relate to Moses and Elijah? Moses ascended the mountain with three trusted companions, Aaron, Nadab and Abihu, to confirm the covenant (Exodus 24: 1), and God’s glory covered the mountain in a cloud for six days (Exodus 25 to 31).
In some ways, Peter, James and John serve as an inner circle or a ‘kitchen cabinet’ in the Gospels.
They are at the Transfiguration (Matthew 17: 1, Mark 9: 2; Luke 9: 28), but also at the raising of the daughter of Jairus (Mark 9: 2; Luke 6: 51), at the top of the Mount of Olives when Christ is about to enter Jerusalem (Mark 13: 3), they help to prepare for the Passover (Luke 22: 8), and they are in Gethsemane (Matthew 26: 37).
They are the only disciples to have been given nickname by Jesus: Simon became the Rock, James and John were the sons of thunder (Luke 5: 10). Jerome likes to refer to Peter as the rock on which the Church is built, James as the first of the apostles to die a martyr’s death, John as the beloved disciple.
They are a trusted group who also serve to represent us at each moment in the story of salvation.
The Transfiguration (Spaso Preobrazhensky Monastery, Yaroslavl, ca 1516) … The Transfiguration is the fulfilment of all the Theophanies, a fulfilment made perfect and complete in the person of ChristThe meaning of the Transfiguration:
The Transfiguration of Christ in itself is the fulfilment of all of the Theophanies and manifestations of God, a fulfilment made perfect and complete in the person of Christ. We could say the Transfiguration is the culmination of Christ’s public life, just as his Baptism is its starting point, and his Ascension its end. As Archbishop Michael Ramsey, in his small book, The Glory of God and the Transfiguration of Christ, wrote: ‘The Transfiguration stands as a gateway to the saving events of the Gospel.’
The Transfiguration reveals Christ’s identity as the Son of God. In the Gospel, after the voice speaks, Elijah and Moses have disappeared, and Christ and the three head down the mountain. The three ask themselves what he means by ‘risen from the dead’ (Mark 9: 9-10). When they ask Jesus about Elijah, he responds: ‘Elijah is indeed coming and will restore all things; but I tell you that Elijah has already come …’ (Mark 9: 12-13). He tells them to keep these things a secret until the Son of Man has risen from the dead. Yet, in keeping with the Messianic secret, he tells the three not to tell others what they have seen until he has risen on the third day after his death.
Saint Paul uses the Greek word for Transfiguration, metamorphosis (μεταμόρφωσις), as found in the Synoptic Gospels when he describes how the Christian is to be transfigured, transformed, into the image of Christ (II Corinthians 3: 18). Transfiguration is a profound change, by God, in Christ, through the Spirit. And so, the Transfiguration reveals to us our ultimate destiny as Christians, the ultimate destiny of all people and all creation to be transformed and glorified by the majestic splendour of God himself.
A reflection on the Transfiguration:
In a lecture in Cambridge some years ago [2011], Metropolitan Kallistos [Ware], the pre-eminent Orthodox theologian in England, spoke of the Transfiguration as a disclosure not only of what God is but of what we are. The Transfiguration looks back to the beginning, but also looks forward to the end, to the final glory of Christ’s second coming, because through the incarnation Christ raises our human nature to a new level, opens new possibilities.
The Incarnation is a new beginning for the human race, and in the Transfiguration we see not only our human nature at the beginning, but as it can be in and through Christ at the end, he told us.
But with the Transfiguration comes the invitation to bear the cross with Christ. Peter, James and John are with Christ on Mount Tabor, and they are with him in Gethsemane. We must understand the Passion of Christ and the Transfiguration in the light of each other, not as two separate mysteries, but aspects of the one single mystery. Mount Tabor and Mount Calvary go together; and glory and suffering go together.
If we are to become part of the Transfiguration, we cannot leave our cross behind. If we are to bring the secular, fallen world into the glory of Christ, that has to be through self-emptying (κένωσις, kenosis), cross-bearing and suffering. There is no answer to secularism that does not take account of the Cross, as well as taking account of the Transfiguration and the Resurrection.
The Transfiguration provides a guideline for confronting the secular world, he said. And Metropolitan Kalistos reminded us of the story from Leo Tolstoy, Three Questions. The central figure is set a task of answering three questions:
What is the most important time?
The most important time is now, the past is gone, and the future does not exist yet.
Who is the most important person?
The person who is with you at this very instant.
What is the most important task?
‘This task is, to do him good, because for that purpose alone was man sent into this life!’
The light that shone from Christ on the mountaintop is not a physical and created light, but an eternal and uncreated light, a divine light, the light of the Godhead, the light of the Holy Trinity.
The experience on Mount Tabor confirms Saint Peter’s confession of faith which reveals Christ as the Son of the Living God. Yet Christ remains fully human as ever he was, as fully human as you or me, and his humanity is not abolished. But the Godhead shines through his body and from it.
In Christ dwells all the fullness of the Godhead. But at other points in his life, the glory is hidden beneath the veil of his flesh. What we see in Christ on Mount Tabor is human nature, our human nature, taken up into God and filled with the light of God. ‘So, this should be our attitude to the secular world,’ Metropolitan Kallistos said.
Or, as the Revd Dr Kenneth Leech (1939-2015) once said: ‘Transfiguration can and does occur ‘just around the corner,’ occurs in the midst of perplexity, imperfection, and disastrous misunderstanding.’
Metropolitan Kallistos spoke that day of the Transfiguration as a disclosure not only of what God is but of what we are. The Transfiguration looks back to the beginning, but also looks forward to the end, opening new possibilities.
The Transfiguration shows us what we can be in and through Christ, he told us.
In secular life, there is a temptation to accept our human nature as it is now. But the Transfiguration of Christ offers the opportunity to look at ourselves not only as we are now, but take stock of what happened in the past that made us so, and to grasp the promise of what we can be in the future.
The Transfiguration is not just an Epiphany or a Theophany moment for Christ, with Peter, James and John as onlookers. The Transfiguration reminds us of how God sees us in God’s own image and likeness, sees us for who we were, who we are and who we are going to be, no matter how others see us, no matter how others dismiss us.
The Transfiguration is a challenge to remember always that we are made in the image and likeness of God. And, no matter what others say about you, how others judge you, how others gossip or talk about you, how others treat you, God sees your potential, God sees in you God’s own image and likeness, God knows you are beautiful inside and loves you, loves you for ever, as though you are God’s only child. You are his beloved child in whom he is well pleased.
Matthew 17: 1-9:
1 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. 3 Suddenly there appeared to them Moses and Elijah, talking with him. 4 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.’ 5 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!’ 6 When the disciples heard this, they fell to the ground and were overcome by fear. 7 But Jesus came and touched them, saying, ‘Get up and do not be afraid.’ 8 And when they looked up, they saw no one except Jesus himself alone.
9 As they were coming down the mountain, Jesus ordered them, ‘Tell no one about the vision until after the Son of Man has been raised from the dead.’
Part 2: Option B (Proper 4):
Introducing the readings:
Last Sunday [16 February 2020], we marked Creation Sunday in the ‘Option A’ readings for the Second Sunday before Lent.
Now, in the ‘Option B’ lectionary readings for the Sunday before Lent, we have a challenge in the readings to reflect on the consequences of human abuse of both creation and human life.
The first reading needs careful preparation because of its edited version of the story of the Flood. Too often, we make this a ‘pretty’ story, particularly in Sunday School settings, when we invited children to colour rainbows and count the animals going into the Ark, two-by-two. But, in reality, it is a chilling account of the consequences that befall humanity when we disregard or abuse creation and human life.
The psalm is a reminder of God’s promise to protect human life and to respond to human needs and please. The epistle reading includes a cautionary note against boasting about our own deeds and achievements.
The Gospel reading, which brings to an end a series of readings from the Sermon on the Mount, includes a parable reminder of the consequences of relying on our own foolish ideas and ignoring the consequences that eventually follow ignoring the laws of God and the laws of nature.
Genesis 6: 9-22, 7: 24, 8: 14-19:
The story of the Flood tells us that, despite widespread evil in the world, God does care for, and preserves, those who are faithful to him. Although flood stories are found in many cultures, these flood stories show the gods to be capricious. Here God is just and merciful and fulfils his promises. This story is long, so only parts are read in the lectionary reading provided for this Sunday.
Following last Sunday’s readings and reflections on the theme of the Creation, this is the story of a new creation. As humans, we have destroyed the earth. The Flood cleanses the earth of spilt blood, so there can be a new start, a new age. But plant life, animal life and human life are saved and preserved for life on a new earth.
God promises never again to do such a horrible deed again, even though as humans we tend to unfaithfulness. Never again will God intercede so destructively in human affairs. He has saved a remnant (see Genesis 8: 21-22). However, because humans have an inclination to evil, to avoid the earth being so polluted again, laws are needed. Later (Genesis 9: 1-17), God gives laws to Noah, that includes prohibitions on murder, ‘for in his own image God made humankind’ (Genesis 9: 6).
Psalm 46:
Psalm 46 tells of God’s protection and defence of his people. The city of God is Jerusalem, God’s dwelling place on earth. Even in the face of natural disasters and political turmoil, even should the earth return to its primordial chaos, God will remain constant and faithful, answering heart-felt prayers.
The people have suffered desolations as a consequence of not following God’s ways, but are now invited to consider God’s promise of peace, to acknowledge that God reigns over all the earth, and that we are safe with him.
Romans 1: 16-17; 3: 22b-28 (29-31):
Saint Paul is preaching the Gospel in Rome, the imperial capital and then seen as the centre of world power. He brings this good news to people of all ethnic, linguistic and religious backgrounds, and we respond in faith to God’s trust in us.
God’s gift of grace to us is received through Christ’s death on the cross, which redeems us or buys us back, cancelling our sins. God has chosen not to punish us, showing his goodness and integrity. We are saved by God what God has done for us and not by what we have done for ourselves. So, boasting about our achievements is pointless, for God responds to faith, not deeds. We are all saved by the same means: faith.
Matthew 7: 21-29:
In the previous verses, Christ warns against of false prophets (verse 15) and says that those who speak for him will be known by their fruits (verse 20). Those who acknowledge him, and even do miracles, but lack his love, can expect to be judged harshly.
As we continue to read from the Sermon on the Mount, Christ now uses a parable to illustrate an important point. The wise man prepares for what is to come by going to the effort of building on firm foundations, but the foolish man does not think ahead and so takes the easy way when it comes to building his house. The first man stands for those who live a life of Christ’s love and example. Perhaps Jesus is thinking of Noah and the Flood.
Verse 28 marks the end of one of the five teaching sections in Saint Matthew’s Gospel. People are astonished by his teaching because he teaches as someone with authority, and not like the teachers they have been used to hearing.
Matthew 7: 21-29:
[Jesus said:] 21 ‘Not everyone who says to me, “Lord, Lord”, will enter the kingdom of heaven, but only one who does the will of my Father in heaven. 22 On that day many will say to me, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?” 23 Then I will declare to them, “I never knew you; go away from me, you evildoers.”
24 ‘Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. 25 The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. 26 And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. 27 The rain fell, and the floods came, and the winds blew and beat against that house, and it fell — and great was its fall!’
28 Now when Jesus had finished saying these things, the crowds were astounded at his teaching, 29 for he taught them as one having authority, and not as their scribes.
Liturgical Resources:
Liturgical Colour:
Option A (Transfiguration): White;
Option B (Ordinary Time): Green
The Collect of the Day (Option A):
Almighty Father,
whose Son was revealed in majesty
before he suffered death upon the cross:
Give us grace to perceive his glory,
that we may be strengthened to suffer with him
and be changed into his likeness, from glory to glory;
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever.
The Collect of the Day (Option B):
O God, our teacher and judge:
Enrich our hearts with the goodness of your wisdom
and renew us from within:
that all our actions, all our thoughts and all our words
may bear the fruit of your transforming grace;
through Jesus Christ our Lord.
The Collect of the Word: (Option A):
O God,
in the transfiguration of your Son,
you confirmed the mysteries of the faith
by the witness of Moses and Elijah,
and in the voice from the cloud
you foreshadowed our adoption as your children:
make us, with Christ, heirs of your glory,
and bring us to enjoy its fullness,
through the same Jesus Christ our Lord who lives and reigns with you
in the unity of the Holy Spirit.
The Collect of the Word: (Option B):
God with us,
whose unfailing mercy is our refuge,
even when our broken choices corrupt your glorious creation,
lead us to the safe haven of righteousness
and uphold us on the rock of your presence so that in times of trial
we may stand firm, anchored in faith,
through Christ, our rock and our redeemer
The Post Communion Prayer:
Holy God
we see your glory in the face of Jesus Christ.
May we who are partakers at his table
reflect his life in word and deed,
that all the world may know
his power to change and save.
This we ask through Jesus Christ our Lord.
These variations may be used on the Sunday before Lent if the Transfiguration option is used:
Penitential Kyries:
Your unfailing kindness, O Lord, is in the heavens,
and your faithfulness reaches to the clouds.
Lord, have mercy.
Lord, have mercy.
Your righteousness is like the strong mountains,
and your justice as the great deep.
Christ, have mercy.
Christ, have mercy.
For with you is the well of life:
and in your light shall we see light.
Lord, have mercy.
Lord, have mercy.
Introduction to the Peace:
Christ will transfigure our human body
and give it a form like that of his own glorious body.
We are the Body of Christ. We share his peace.
(cf Philippians 3: 21, 1 Corinthians 11: 27, Romans 5: 1)
Preface:
Through Jesus Christ our Lord,
whose divine glory shone forth upon the holy mountain
before chosen witnesses of his majesty;
when your own voice from heaven
proclaimed him your beloved Son:
Blessing:
The God of all grace,
who called you to his eternal glory in Christ Jesus,
establish, strengthen and settle you in the faith:
Suggested Hymns (Option A):
Exodus 24: 12-18:
325, Be still, for the presence of the Lord, the Holy One is here
647, Guide me, O thou great Jehovah
Psalm 2:
646, Glorious things of thee are spoken
238, Ride on, ride on in majesty
509, Your kingdom come, O God
Psalm 99:
686, Bless the Lord, the God of our forebears
688, Come, bless the Lord, God of our forebears
431, Lord, enthroned in heavenly splendour
281, Rejoice, the Lord is King!
8, The Lord is King! lift up your voice
II Peter 1: 16-21:
501, Christ is the world’s true light
52, Christ, whose glory fills the skies
613, Eternal light, shine in my heart
381, God has spoken – by his prophets
654, Light of the lonely pilgrim’s heart
7, My God, how wonderful thou art
386, Spirit of God, unseen as the wind
388, Word of the living God
Matthew 17: 1-9:
325, Be still, for the presence of the Lord, the Holy One is here
643, Be thou my vision, O Lord of my heart
501, Christ is the world’s true light
205, Christ upon the mountain peak
52, Christ, whose glory fills the skies
331, God reveals his presence
209, Here in this holy time and place
101, Jesus, the very thought of thee
195, Lord, the light of your love is shining
102, Name of all majesty
60, O Jesus, Lord of heavenly race
449, Thee we adore, O hidden Saviour, thee
112, There is a Redeemer
374, When all thy mercies, O my God
Suggested Hymns (Option B):
Genesis 6: 9-22, 7: 24, 8: 14-19
567, Forth, in thy name, O Lord, I go
211, Immortal love for ever full
637, O for a closer walk with God
108, Praise to the Holiest in the height
186, What Adam’s disobedience cost
Psalm 46
608, Be still and know that I am God
325, Be still, for the presence of the Lord, the Holy One, is here
646, Glorious things of thee are spoken
668, God is our fortress and our rock
12, God is our strength and refuge
92, How sweet the name of Jesus sounds
211, Immortal love for ever full
95, Jesu, priceless treasure
659, Onward Christian soldiers
Romans 1: 16-17, 3: 22b-28 (29-31):
84, Alleluia! raise the anthem
218, And can it be that I should gain
358, King of glory, King of peace
244, There is a green hill far away
373, To God be the glory! Great things he has done!
Matthew 7: 21-29:
206, Come, let us to the Lord our God
92, How sweet the name of Jesus sounds
15, If thou but suffer God to guide thee
589, Lord, speak to me that I may speak
557, Rock of ages, cleft for me
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
The hymn suggestions are provided in Sing to the Word (2000), edited by Bishop Edward Darling. The hymn numbers refer to the Church of Ireland’s Church Hymnal (5th edition, Oxford: OUP, 2000).
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