Rev. Thomas Lenhart
Sermon February 18, 2007
“Of Mountain Tops and Valleys”
Exodus 34: 29-34, 2 Corinthians 3:12 –18, 4:1-2 and Luke 9:28-43 

Let us pray.

            What do you think of when you think of mountains tops?  Perhaps it’s hiking to the top of a favorite mountain in the Adirondacks, White or Green Mountains, the Rockies or Alps and looking out at the surrounding peaks and valleys. Or perhaps it is of that special house on a mountain top that just takes your breath away in its beauty and location perched seemingly above the ordinary world. Certainly, every real estate agent will tell you that the same house on a mountain top with a view is worth more than that same house in the valley or on the plain. I have just returned from skiing in Montana where I found myself more than once at the top of a mountain ski trail thousands of feet above the valley floor – pausing to look for miles across valleys and at lower mountains. On more than one occasion I was rendered speechless at the grandeur before me. The lyrics of that old Broadway song come to mind, “On a clear – on that clear day – [I could] see forever and evermore” or so it seemed; perhaps sometimes when you have stood on a mountain top you have felt the same way.

            The appeal of the mountain top comes I think from that awe. Standing or sitting at the top of a mountain we are aware of the immensity and the beauty of the world around us. Mountain tops are special because there is peacefulness present in such places. On the top of a mountain we are not buffeted by the hurly burly of our world.  It usually is not crowded there. If we are not alone – we are at least usually with just a few people. And there is often a quiet that descends on such a group as it looks out over the top of the world – except for the occasional question – “do you think that is Vermont or New Hampshire,” depending on where you are and in which direction one is looking. The awe -- the magic of such spots -- arises in part because the world from that altitude looks serene and big enough to hold all of us comfortably with space to spare. And dare I say it – don’t we find the tops of mountains special because we feel closer to God.

            Scripture reinforces this sense. Think about how many significant events occur in the bible at the top of a mountain. Our passage from Exodus reports on Moses second trip down from the mountain top with the replacement tablets containing the commandments.  He has meet with God on Mt. Sinai and God has given Moses these rules to serve as the cornerstone of God’s covenant with the people of Israel – obedience to them is to be the lynchpin of their faith.  In God’s presence on the mountain, Moses has been transformed -- touched by God -- his face is now so radiant that he must wear a veil in the presence of others.

            And then there is our passage from Luke -- the transfiguration of Jesus, when he goes to the mountain top with Peter, James and John and the appearance of his face changes too, and his clothes become dazzling white. Again, a mountain top location and God is especially present.           

            Let’s not kid ourselves; this passage from Luke is one of those difficult ones to accept at least literally. Not simply is it strange but it is implausible. Clothes – even those washed in the latest super duper cleaner regardless what Madison Avenue says -- don’t really glow or become dazzling white. And even the fanciest plastic surgeon or dermatologist cannot make our faces dazzle or glow. Some have speculated that this is a post-resurrection story --like the appearance of Jesus to the disciples on the road to Emmaus or in the upper room that has been placed earlier in Jesus' life by Luke for dramatic effect. But I submit the historic accuracy of the details is not critical.

            What is going on in this story? I submit it is a dramatic explanation of who this Jesus is.   The elements of the story are all exquisitely related to revealing to Peter, James and John and to us -- the readers of this passage -- who Jesus is. This passage follows in Luke shortly after Jesus’ conversation with the disciples in which he reveals for the first time his fate -- that though he is the Messiah, God’s anointed one -- he will “be rejected by the elders, chief priests and scribes, and be killed and on the third day be raised.” (Luke 9: 22).  But the disciples do not really get it.

            So the four of them go to the mountain top. Why does Jesus go? He goes to pray about but his departure – his impending trial, death and resurrection. It makes sense that Jesus would pray about this. “Is this truly your will father for me – is there no other way.” Can’t you imagine Jesus asking God this as he did on the Cross. What better place to do this but on the mountaintop. And then we have the dramatic scene of the transfiguration and the conversation of Jesus with Moses and Elijah. Why Moses and Elijah? First, both were understood as heralds of the coming Messiah.  Their presence signals Jesus’ special status, just as the transfiguration does. They are also symbols of the Mosaic Law and of the prophets. Their presence further suggests that Jesus is the fulfillment of the law and the prophetic voices of the Hebrew Bible. The fundamental point of all of this is that Jesus is that which has been prophesied -- the Messiah – the Christ. And yet even on the mountain top in the face of the transfiguration and despite Moses' and Elijah’s presence, Peter, James and John do not get it.

            Peter’s suggestion that they build three dwellings is not simply a reflection that Peter and his colleagues want to linger in the solitude of the mountain rather than return to the turmoil of the valley.  But it is an indication that they somehow see Jesus, Moses and Elijah as equals. It is to this mistaken view that God speaks out of the cloud and says – “this is my Son, My Chosen; listen to him!” In essence God is saying “Peter – Peter you don’t get it – Jesus is not a prophet like Moses and Elijah but my Son, the one who has been prophesied to come – truly listen to him.”

            The point of this story whether literally true or not is that Jesus is not simply a good man – a paradigm for good conduct – but the Christ. This is not a triumphant David or a Moses leading the people out of the wilderness or even a prophet like Elijah but   the Son of God – a suffering servant who will in seeming defeat on the Cross bring salvation through love for all. It is the reality of Jesus’ death on the cross – or to use Luke’s term his impending departure that reveals that this figure is not simply Jesus –a prophet-- but the Christ, the Son of God. And in that transformed awareness – reflected in Jesus' transfiguration for Peter and the others to see-- the significance of Jesus’ life changes. The story of the gospels is not the story of good person - a saint - but of the Son of God. It is an appropriate message for us as we are about to enter the season of Lent -- that it is Easter that changes everything.   A good person – indeed a saint -- is simply one of us -- the Son of God is not only one of us – a flesh and blood person -- but also transcendent. Christ has a claim on us not simply because he is like us but because he is not.

            What does it mean that Jesus is the son of God and the Christ rather than simply a second Moses or Elijah? It is a reminder to us that human constructs are insufficient. Law and rules are not enough to guide our lives. I think that is what Matthew meant when he said Jesus came not to abolish the law but to fulfill it. Of course, we need laws and rules but they are not sufficient. To paraphrase Aldus Huxley, “we get into our greatest difficulty when we are able to whatever we like.”[1] Unfettered freedom as history has shown does not lead to utopia. Thus, we crave rules – in a sense to protect us from ourselves. But that is an insufficient or at least an incomplete standard or guide.  As Paul notes, it is through Christ that our veils are removed and that we are given true freedom. That is not freedom which permits us to do what we want when we want, but true freedom to do what we ought to do -- to live lives as creatures created in God’s image. Why because Jesus is not simply a good man. He is God’s chosen one – his life as the Son of God is the definition of our “ought tos” – it contains the imperatives around which we should center our life. Jesus was not hemmed in or constrained by the human created rules and prejudices of his day.  He ate with the tax collectors and the prostitutes. He was not defined by the mores and practices of his day. The Sabbath was holy but if it was necessary to heal the sick on the Sabbath he did so.

            As we live our lives we must be mindful that our constructs -- our humanly created rules and mores are not the final standard. They are to be sure necessary but in the end we are commanded as Christians to look beyond them. To measure ourselves against the "oughts" that are revealed in Christ’s life. Christ walked the road less traveled; he did not slavishly bow to tradition. Our first reactions to things should not be “we can’t”, “we haven’t ever” but rather “why not.” That is true in our personal lives and in our collective lives – including here in the church. We should not let ourselves fall into the ease of first responses that start with “we can’t” or “it’s never been done that way.” That will be a challenge for us as we contemplate how we might grow and widen our circle here at this church.  Inevitably, there will be things we can’t and shouldn’t do or change but we should not start there. The difference between a law centered and a Christ centered life is one of inclusion not exclusion. It is a life dedicated to reconciliation not separation. In Christ’s world separate is never equal or desirable. Paul wrote in Galatians

For you were called to freedom, brothers and sisters, only do not use your freedom as an opportunity for self–indulgence, but through love become slaves to one another. For the whole law is summed up in a single commandment,  “You shall love your neighbor as yourself.” (Galatians 5:13-14)

Ours is a faith defined by freedom in and through service. It is informed not by rules or personal passions but by God embodied in the life, death and resurrection of Christ. A Christ–centered life is not necessarily one without suffering and disappointments. Something we shall be reminded of as we move through Lent. But even more a Christ centered life is never lived alone. We travel with our fellow brothers and sisters in faith and even more with God by our side and that makes all the difference.  

            Now I suspect many of you are saying -- well there is another sermon that tells us to eschew human constructs and embrace a Christ-like life. Doesn’t advance the ball much! How do I know when I am walking in the right path? A good question and I confess there is no nice litmus test that I can give you. But we are not without help and guidance. Christ’s life and words are always a place to start.  Are we serving others? Is this an inclusive act or an excluding one. Is tradition trumping reconciliation with others?  Are our actions motivated by the love of neighbor or not? Are we treating others, including those in our families, as if they are God’s beloved? It is the process of asking these questions -- testing our views and actions against Jesus’ life -- that is important. We will not get it right always but I believe over time we will get it right a lot if we ask these questions.

            The truth of it is that we don’t live on the pristine mountain tops and probably shouldn’t even if we could. Martin Luther King, Jr. wrote in 1965

I confess that I have enjoyed being on this mountaintop and I am tempted to want to stay here and retreat to a more quiet and serene life. But something within me reminds me that the valley calls me in spite of all it agonies, dangers, and frustrating moments. I must return to the valley. Something tells me that the ultimate test of a man is not here he stands in the moments of comfort and moments of convenience, but where he stands in moments of challenge and moments of controversy. So I must return to the valley.[2]

            Whether it is by choice or necessity most of us live in the valleys of life. Life is complicated. Remember how complicated events become in our passage from Luke when Jesus, Peter, James and John come down from the mountain. There are people to be healed, demons to be cast out and still the disciples don’t get it. Even when things are going well – there will be something in our lives and most assuredly in the wider world that is not as it should be. The challenge to live a Christ–centered life is more difficult in the valleys. And sometimes we will be overwhelmed and the proper path will be obscured. But it is the valleys where live is lived and where we as people of faith should be. The lesson is that we can always for a moment return to the mountain top. How? It is not an accident that Jesus went up to pray and that Moses went up Mt Sinai to talk with God. Whether it is truly to the top of a mountain or not – the location is not the key -- we all can and must every once and while re-center our compasses and find our perspective by opening ourselves to God and asking for help and understanding. So create a mountaintop in your life and go there every once and while – let yourself be transformed by the gift of the Christ and then you will be ready for life in the valley. Amen