Readings for 2nd Sunday of Lent: GN 12:1-4A; PS 33: 4-5, 18-19, 20, 22; 2 TM 1: 8B-10; MT 17: 1-9
Last week my homily centered on the stages of human development as described by Ken Wilber. His analysis is relevant again on this Second Sunday of Lent, which centralizes Jesus’ Transfiguration. Matthew’s account presents a literally enlightened Jesus. The Master is suddenly filled with brightness. His face shines like the sun; his garments become white as snow.
Jesus’ transfiguration is a call to an engaged Christian mysticism that is both deeply spiritual and ferociously active on behalf of the poor and oppressed among us. Given our world’s current crisis, that connection between the spiritual and activist dimensions of our faith could not be more timely.
Begin with Ken Wilber. You might recall that he understands the evolutionary process we are all called to traverse as starting with egocentrism, passing through ethnocentrism, advancing to world-centrism, and possibly arriving at Cosmo-centrism.
The world of the egocentric is that of children and childish adults. It is governed by magic and expresses itself in a pre-conventional morality. Before the age of seven or so, children believe in Santa Claus and the Tooth Fairy; they have little sense of morality. Some have accused President Trump of inhabiting this space.
For their parts, and politically speaking, the ethnocentric identify with their national and/or religious tribe. Their world is governed by myth and exhibits a conventional morality. The morality of the ethnocentric is dictated by custom, and cultural expectations. Perhaps 40 to 70 percent of the world is ethnocentric.
In fact, many of us get stuck at ethnocentric stage – or even at egocentrism. Politically, socially, and economically, we’re pretty conventional people, and cannot understand those at more advanced stages of development.
The politics of world-centric people have moved beyond tribe and its religion. Their world is governed by reason, rather than by magic or myth. Their morality is post-conventional. For them, self-interest, national laws and religious prohibitions can be transcended by the demands of a larger sense of justice and love. All the great prophets (secular as well as religious) had no trouble breaking laws they considered inhumane. They were boundary-crossers who (in Jesus’ words) recognized that the Sabbath was made for human beings, not the reverse.
The cosmic-centered have entered the realm of Enlightened Masters like the Buddha or Jesus as depicted in today’s gospel. They embody the four basic insights of mysticism found in all the world’s Great Religions: (1) There resides a spark of the divine within every human being, (2) That spark can be realized (i.e. make a real difference in daily life), (3) It is the purpose of life to do so, and (4) Once that happens, the enlightened one begins to see the same spark in every other human being and in all of creation.
Cosmic-centered mystics are governed by compassion. They empathize with the egocentric, ethnocentric, and world-centric. They realize that they themselves have passed through those more primitive stages. They know that those behind them cannot even fathom the realities, joys, and ecstasies experienced by those at higher stages. They forgive rather than blame.
Wilber estimates that possibly 7% of humans today have reached Cosmo-centric consciousness. Only 10% is necessary, he says, for reaching a tipping point where cosmic-centered realities will be generally accepted as the leading edge of evolution.
In today’s gospel selection, Jesus enters that mystical realm, but he does so in a way that recognizes the need for action on behalf of God’s chosen people – the poor and oppressed. Jesus escapes the realm of time, where only the NOW exists and the illusions of past and future disappear. As a result, he’s able to converse with like-minded mystics (Moses and Elijah) from his people’s ancient past. Both of them emphasize the social justice imperative.
Moses, remember, was the great liberator who led a slave rebellion against Egypt’s pharaoh 1200 years before the birth of Jesus. Like Jesus and his companions, Moses ascended a mountain to receive God’s revelation. Elijah was the 9th century BCE prophet who specialized in speaking truth to power. Both Jesus and his mentor, John the Baptist, were considered reincarnations of Elijah.
Jesus “conversing” with Moses and Elijah represents the conviction of the early church that a strong continuity existed between the Jewish Testament’s “old story” and the new one embodied in the Enlightened Jesus.
Accordingly, Jesus was the new liberating Moses. His law of love and compassion epitomized the fulfillment of Sinai’s covenant. Jesus was the new courageous Elijah – uncompromising in his siding with the poor – the widows, orphans, and immigrants.
As both the new Moses and Elijah reincarnated, the transfigured and enlightened Jesus insists on the indispensability of activism informed by transforming spirituality. And he does so in the face of acute knowledge about his fast-approaching premature death. (Jesus references that in the concluding words in today’s gospel episode: “Tell no one of this vision until the Son of Man has been raised from the dead.”)
What can all of that mean for us today – on this second Sunday in Lent? I think it means:
- It is an essential Christian calling to seek enlightenment through cultivation of the interior life. The Enlightened Jesus calls us to daily meditation this Lent. There’s no other way to mystical consciousness.
- At the same time, Jesus’ conversation with Moses and Elijah highlights Christianity’s imperative to side with the poor – to take on their cause as our own. This suggests our doing what we can (by way of phone calls, demonstrations, contributions, lobbying, and teaching) to stop the deportation of immigrants, to restore health care and unemployment benefits for the sick and jobless – to see the world from the margins and periphery.
- Finally, Jesus’ ever-present awareness of “the prophet script” requiring his own early death reminds us that the work of following our Master can never stop – there’s no retirement from it. The proximity or remoteness of death offers no excuse to relax.
Working without ceasing to change ourselves and the world is the very purpose of life –and of Lent. Jesus’ transfiguration, I believe, suggests all of that.