Transfiguration Sunday is a festival in which we often focus on the glory of Christ. St. Paul, in his second letter to the Corinthians, focused on our transfiguration "from one degree of glory to another." The Second Reading for this day, II Corinthians 3:12-4:2, is a good chance to announce this good news. As Paul says, "Where the Spirit of the Lord is, there is freedom." What could be better news than that?
(The following questions are not meant to be exhaustive, but have been developed to lift up the function of the Word in the text, a primary concern of Law and Gospel preachers. For more on this method of exegesis and a deeper understanding of Law and Gospel preaching, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? In this text the Word is doing everything it can do: it is functioning as Law, as Gospel, and as a Call to Obedience. The opening verses speak of "veiled minds" and "hardened hearts." This is the Law, reminding us of our disobedience. In verse 16 we have the announcement that the veil has been removed and we, with unveiled faces, are being transformed into the image of Christ. This is surely a gospel word. Finally, in chapter 4, we are invited to live into this new identity in Christ by setting aside shameful practices, and living openly in the sight of God.
2. With whom are you identifying in the text? We are certainly those whom Paul is addressing, capable of having 'veiled minds', but also knowing the freedom of life in the Spirit.
3. What Law/Gospel couplet is suggested by this text? The primary couplet is obvious: veiled minds/unveiled minds. We could also suggest bondage/freedom or living shamefully/living openly in Christ.
4. Exegetical work: Augustine gives us some very helpful commentary in his writing on this text: "What happens is that the deepest aspirations of those who make the change shift from the Old Testament to the New, whereupon they begin to look for spiritual - rather than earthly - happiness." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 222). "It is not the Old Testament that is done away with in Christ but the concealing veil, so that it may be understood through Christ. That is, as it were, laid bare, which without Christ is hidden and obscure. The same apostle adds immediately: 'When you shall turn to Christ, the veil shall be taken away.' He does not say: 'The law or the Old Testament will be taken away.' (Ibid.) A number of other ancient commentators have also chimed in on this idea that conversion is the lifting of the veil: Origen: "But if we turn to the Lord, where also the Word of God is and where the Holy Spirit reveals spiritual knowledge, the veil will be taken away." Theodoret of Cyr: "When you believe in Christ, the veil of your unbelief will be taken away." Severian of Gabala: "We are being changed from knowledge of the law into the grace of the Spirit." (Ibid., pp. 223-225). Ernest Best, a contemporary scholar says it this way: "Those who turn to the Lord have then a new hope, a new freedom, and a new boldness." (Interpretation series, Second Corinthians, p. 34)
5. Consider the insights of the pioneers of the New Homiletic? This text might be an excellent chance to practice what Eugene Lowry emphasized: to move listeners from disequilibrium to equilibrium, that is to say, from being condemned by the Law to being freed in the Gospel.
Blessings on your proclamation!
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