My time has not yet come, but your time is always ready

 

 After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him.  Now the Jews' Feast of Tabernacles was at hand.  His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing.  For no one does anything in secret while he himself seeks to be known openly.  If You do these things, show Yourself to the world."  For even His brothers did not believe in Him.  Then Jesus said to them, "My time has not yet come, but your time is always ready.  The world cannot hate you, but it hates Me because I testify of it that its works are evil.  You go up to this feast.  I am not yet going up to this feast, for My time has not yet fully come."  When He had said these things to them, He remained in Galilee.  

 

But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret.  Then the Jews sought Him at the feast, and said, "Where is He?"  And there was much complaining among the people concerning Him.  Some said, "He is good"; others said, "No, on the contrary, He deceives the people."   However, no one spoke openly of Him for fear of the Jews.  

 

- John 7:1–13 

 

In chapter 6 of St. John's Gospel, Jesus spoke to the people regarding Himself as the bread of heaven.  Much of His teaching concerned the eating of His Body and Blood, and the discourse that ensued is a teaching on the Eucharist and shapes our understanding of it.  Yesterday we read that many of His disciples, when they heard this, said, "This is a hard saying; who can understand it?"  When Jesus knew in Himself that His disciples complained about this, He said to them, "Does this offend you?  What then if you should see the Son of Man ascend where He was before?  It is the Spirit who gives life; the flesh profits nothing.  The words that I speak to you are spirit, and they are life.  But there are some of you who do not believe."  For Jesus knew from the beginning who they were who did not believe, and who would betray Him.  And He said, "Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father."  From that time many of His disciples went back and walked with Him no more.  Then Jesus said to the twelve, "Do you also want to go away?"  But Simon Peter answered Him, "Lord, to whom shall we go?  You have the words of eternal life.  Also we have come to believe and know that You are the Christ, the Son of the living God."  Jesus answered them, "Did I not choose you, the twelve, and one of you is a devil?"  He spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve.

 

  After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him.  The Jews who sought to kill Jesus are the religious leaders (based in Jerusalem which is in Judea), and not the people in general.  

 

Now the Jews' Feast of Tabernacles was at hand. The Feast of Tabernacles (Hebrew Sukkot) is an eight-day autumn harvest festival which commemorates the time when Israel wandered in the wilderness of Sinai and the people lived in tents (or tabernacles).  Together with Passover and Pentecost, this was one of the three most important festivals of the ancient Jews.  This festival included many sacrifices and celebrations (Leviticus 23:33-43).  My study Bible explains that in later times, the final day of this feast also included drawing water from the pool of Siloam to be mixed with wine and poured at the foot of the altar, both as purification and in remembrance of the water flowing from the rock that Moses struck (Exodus 17:1-7).  Additionally, it included the lighting of the great lamps in the outer court of the temple.  Today's reading begins a section of the Gospel (John 7:1 - 10:21) which covers Jesus' visit to Jerusalem at this Feast.  The entire section covers eight days.  This is now the final year of Christ's earthly life.  My study Bible comments that at this festival, He taught in the temple and attracted a great deal of public attention.  Some thought He was mad; others believed Him to be the Messiah; and still others considered Him to be a threat.  

 

 His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing.  For no one does anything in secret while he himself seeks to be known openly.  If You do these things, show Yourself to the world."  For even His brothers did not believe in Him.   Jesus' brothers are either step-brothers (children of St. Joseph through a marriage prior to that of himself and the Virgin Mary), or they are cousins.  Even to this day, the word "brothers" is used for varied relationships in the Middle and Near East.  My study Bible cites this tradition throughout the Old Testament Scriptures.  Abram called his nephew Lot "brother"; Boaz spoke of his cousin Elimelech as his "brother"; and Joab called his cousin Amasa "brother" (Genesis 14:14; Ruth 4:3; 1 Samuel 20:9).  Christ had no blood brothers.  In this Gospel, we will read that Jesus commits His mother to the care of St. John, the writer of our Gospel, at the Cross (John 19:25-27), which would have been unthinkable if she had other children to care for her.  

 

Then Jesus said to them, "My time has not yet come, but your time is always ready.  The world cannot hate you, but it hates Me because I testify of it that its works are evil.  You go up to this feast.  I am not yet going up to this feast, for My time has not yet fully come."  When He had said these things to them, He remained in Galilee.  Jesus' words reflect themes told to us elsewhere in the Gospel, particularly John 3:19-20, Jesus' teaching to Nicodemus on those practicing evil, and hatred of the light.

 

 But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret.  Then the Jews sought Him at the feast, and said, "Where is He?"  And there was much complaining among the people concerning Him.  Some said, "He is good"; others said, "No, on the contrary, He deceives the people."   However, no one spoke openly of Him for fear of the Jews.   Not openly, according to my study Bible, means not with a grand, public entrance as He will do on Palm Sunday (John 12:12-16).

 

Jesus says to His brothers, "My time has not yet come, but your time is always ready.  The world cannot hate you, but it hates Me because I testify of it that its works are evil.  You go up to this feast.  I am not yet going up to this feast, for My time has not yet fully come."  Once again, as with all things concerning Christ, we have to understand His words in the light of His relationship to the Father, and the mission with which He's entrusted as incarnate Son and Savior.  Jesus has God the Father to please, and from whom He receives all honor.  In an earlier dispute with the religious leaders in Jerusalem, Jesus asked, "How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?" (John 5:44).  St. Augustine contrasts this sense of glory with worldly glory in his commentary on this passage.  We read Christ's words with the memory of His words to Nicodemus as cited above.  Christ's glory comes not from what others say about Him, but from pleasing God, and finding honor in that.  St. Augustine writes, "But our Lord was laying down another road to that very exaltation, that is, humility.… 'My time,' He says, that is, the time of My glory when I shall come to judge on high is not yet come; but your time, that is, the glory of the world, is always ready . . .'" (Tractates on the Gospel of John 28.5-7).  This concept of glory is related to renown, reputation, whereas humility seeks first the glory that comes from God.  As Jesus says here, the world hates Him because He testifies that its works are evil, for in humility He seeks to please the Father, and not the world.  His mission given from the Father is to testify to the truth of God; indeed, it is to be the truth in the world:  "I am the way, the truth, and the life" (John 14:6).  Thus, the hatred of His witness and testimony, for those who prefer darkness do not like the light to shine on their works.  But let us note that Jesus will go to the Festival, only it will happen in His own way, and not the ways of worldly glory, for this is the path that truth must take until the proper time, His proper "hour" at Jerusalem.  Let us consider all of the obstacles to our Lord's mission when we find ourselves stymied by things in our own lives that delay, distract, and block our progress and how we think things should go.  For Jesus Himself finds all kinds of obstacles, including even His brethren who do not understand Him nor know Him as the Christ.  But truth, like the "living water" Jesus will teach about in this chapter, must find its own proper way in a world of obstacles and setbacks where truth is often not welcome.  Even Christ finds a different way in a world that does not share His values of glory or honor.  Let us seek our way in prayer, as He does.

 

 

 

 

 

 

 

He was transfigured before them

 

Transfiguration of our Lord, 6th century, mosaic.  St. Catherine's Monastery (apse of the great basilica), Sinai, Egypt

 

 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them.  His face shone like the sun, and His clothes became as white as the light.  And behold, Moses and Elijah appeared to them, talking with Him.  Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles:  one for You, one for Moses, and one for Elijah."  While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased.  Hear Him!"  And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.  Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist.

 

- Matthew 17:1-13 

 

On Saturday we read that from the time of the confession of St. Peter (on behalf of all the disciples) that Jesus is the Christ, He began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised on the third day.  Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  But He turned and said to Peter, "Get behind Me, Satan!   You are an offense to Me, for you are not mindful of the things of God, but the things of men."  Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.  For what profit is it to a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to His works.  Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom."  

 

  Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves . . .  My study Bible comments here that a high mountain is often a place of divine revelation in Scripture (Matthew 5:1; Genesis 22:2; Exodus 19:3, 23; Isaiah 2:3; 2 Peter 1:18).  

 

. . . and He was transfigured before them.  His face shone like the sun, and His clothes became as white as the light.  The event described in today's reading is called the Transfiguration, after this word here (in Greek, Μεταμόρφωσης/Metamorphosis).  This is what is called a "theophany," meaning a manifestation of God.  This in particular is a manifestation of the divinity of Christ, through a display of what the Orthodox term His uncreated, divine energy.  My study Bible explains that because God is light (1 John 1:5), the bright cloud (verse 5), the shining of Jesus' face like the sun, and the whiteness of His garment, all demonstrate that Jesus is God.  

 

 And behold, Moses and Elijah appeared to them, talking with Him.  Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles:  one for You, one for Moses, and one for Elijah."  My study Bible tells us that Moses represents the law and all those who have died, while Elijah represents the prophets, and as he did not experience death, all those who are alive in Christ.  Their presence shows that the law and the prophets, the living and the dead, all bear witness to Jesus as the Messiah, the fulfillment of the whole Old Testament.  Additionally, my study Bible says that the presence of Moses and Elijah manifests the communion of the saints (Hebrews 12:1).  Both of them are immediately recognizable and they speak with the Lord.  St. Peter understands the presence of the Kingdom, and knowing that the Feast of Tabernacles was the feast of the coming kingdom, he suggests they build tabernacles (or tents) as was done at that feast, serving as symbols of God's dwelling among the just in the Kingdom.

 

 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased.  Hear Him!"   Here is the Holy Trinity manifest in this theophany, for Christ is transfigured in dazzling white (portrayed in icons as whiter than white, often blue to indicate its ineffable color), the Father speaks from heaven testifying to Christ's divine sonship, and the Spirit is present in the form of a dazzling cloud surrounding Christ's person and overshadowing the mountain.   This bright cloud recalls temple worship and the cloud that went before the Israelites in the wilderness, as my study Bible puts it, the visible sign of God being extraordinarily present.

 

 And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.  Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist.  After the experience of the communion of saints, of Moses and Elijah speaking with Christ, the disciples are now capable of understanding that Christ's words, "Elijah has come already" refers to John the Baptist.  My study Bible says that their eyes have been opened to the fact that Malachi's prophecy (Malachi 4:5-6) refers to one coming "In the spirit and power of Elijah" (Luke 1:17), rather than to Elijah himself.  

 

The light of Christ is in some way more than light, more than the light we know.  Hence,  the blue tinge in the icon of the Transfiguration, above.  This icon is a mosaic from St. Catherine's Monastery in Sinai, Egypt, fittingly built atop the mountain by Emperor Justinian before 565 A.D.   That blue tint to the light signifies it is ineffable, meaning that it is not fully comprehensible to us, to human beings.  Like God, the light is considered to be God's uncreated light.  It is something that belongs to God; that is, to the One who "in the beginning" was already "with God" and "was God" (John 1:1).  This is not the light of the created natural world which comes from the sun, which we already know as dazzling and beautiful, but something beyond that.  This is the light of the Creator Himself.  This is the light of God.  The blue tint is a symbol of that light that rendered Christ's clothing "exceedingly white, like snow, such as no launderer on earth can whiten them" (Mark 9:3).  And it is in this light of divine origin, made manifest to an extent that the disciples are able to have a vision of God's glory, that Christ is transfigured before them.  This transfiguration is a change in appearance, but not a change in substance, for Christ's divinity is being made manifest for them to see.  This light is the light of Christ and has always been and belonged to Christ; it is the light He brings into the world even as incarnate human being.  But it is also, importantly, the light of Christ's grace that truly transfigures us.  By the grace of Baptism and all the sacraments of the Church, so we also may be transfigured, truly changed through the effects of grace and the power of the Lord, the gift of the Holy Spirit, and Christ's transfiguring mission of the Cross in our world and our lives.  So this is the true belonging that comes for us so that we may dwell within that Kingdom, just as St. Peter intuits in today's reading; this manifestation is all about the Kingdom dwelling among the just in the "tents" of those whose hearts make a place for the Lord (Revelation 3:20).  This ineffable light is the light of grace that helps us find solutions to problems that seem insoluble, that helps us to transform into those with discipline we did not have over ourselves once upon a time, that grows holiness even in the face of great evil.  When we seek to discount this ineffable reality, and "bargain" it down to something we think we can control, and solve, and define on our terms, then we miss out on the truth of God, which is so much bigger and greater than all of us.  Let us ponder this light, because it still leads us if we have faith.  It still has plans to reveal to us, visions of things we could not imagine, manifestations of that which is too far above ourselves to conceive.  In his First Letter to the Corinthians, St. Paul quotes from the prophet Isaiah, "Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him" (1 Corinthians 2:9; Isaiah 64:4).  So it was true for the prophet, it was true for St. Paul, it remains true for us, and as they both affirm, it starts with love.  Let us never forget the adventure of faith, of the love of God, and the holiness Christ asks us to pursue, in this ineffable  light that comes to us through Him.

 

 

 

 

 

 

 

 

 

 

 

 

 

His face shone like the sun

icon of Transfiguration - Church of the Metamorphosis (Transfiguration) at the foot of the Acropolis; Athens, Greece

Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. And behold, Moses and Elijah appeared to them, talking with him. Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if you wish, let us make here three tabernacles: one for you, one for Moses, and one for Elijah." While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Hear him!" And when the disciples heard it, they fell on their faces and were greatly afraid. But Jesus came and touched them and said, "Arise, and do not be afraid." When they had lifted up their eyes, they saw no one but Jesus only.

Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead." And his disciples asked him, saying, "Why then do the scribes say that Elijah must come first?" Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands." Then the disciples understood that he spoke to them of John the Baptist.

- Matthew 17:1-13

After several important readings on faith and its nature in us, today we are presented with the Transfiguration. We recall Peter's confession, then Jesus' rebuke to Peter "Get behind me, Satan!" when Peter chastised Jesus for his teaching on how he must suffer. Both of these readings were preceded by the incident in which Jesus took the disciples to task for failing to understand what he meant when he said to "beware the leaven of the Pharisees," when he called the disciples "You of little faith." My study bible has extensive notes on today's important reading which I will try to incorporate here.

"Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and he was transfigured before them. His face shone like the sun, and his clothes became as white as the light." My study bible, first of all, refers to this event as a theophany - a manifestation of God, "especially of the divinity of Christ, through a display of his uncreated, divine energy." It notes that "several elements of the Transfiguration show that Christ is Messiah and God. (1) Because God is light (1 John 1:5), the bright cloud, the shining of Jesus' face like the sun, and the whiteness of his garment (verses 2 & 5, above), all demonstrate that Jesus is God. (In some icons this light is shown as beyond white, a blue-white, ineffable color, indicating spiritual origin)." Of course this description recalls another "mountaintop" experience, that of Moses on the holy mountain. The radiant light, reflected in Moses' face, is something that permeates all of Christ as he is transfigured, including his clothing. The root word for "transfigure" in the Greek is metamorphosis: to be changed, to transform. We recall in Matthew 13:43, when Jesus explained the parable of the tares of the field to his disciples, that he said that "the righteous will shine forth as the sun in the kingdom of their Father" when all is easily revealed. Light, therefore, has already come to us (and the apostles) as a divine sign.

And behold, Moses and Elijah appeared to them, talking with him. My study bible says that Moses and Elijah represent the Law and the Prophets, respectively: "Moses represents the Law and all those who have died. Elijah represents the Prophets and -- since he did not experience death -- all those who are alive in Christ. Their presence shows that the Law and the Prophets, the living and the dead, all bear witness to Jesus as the Messiah, the fulfillment of the whole Old Testament. The presence of Moses and Elijah also manifests the communion of the saints (Heb. 12:1). Both men are immediately recognizable and talk with the Lord." It's interesting, in light of the words from the explanation of the parable of the tares, that the apostles immediately understand all that is happening; this is in a kingdom that is present to those on earth: where all is known and understood.

Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if you wish, let us make here three tabernacles: one for you, one for Moses, and one for Elijah." My study bible says that Peter has immediately understood the presence of the kingdom. "Knowing that the Feast of Tabernacles is the feast of the coming Kingdom, he asks to build booths, as was done at that feast, to serve as symbols of God's dwelling among the just in the kingdom." Again, we recall the words about the righteous, in the day of judgment and the coming of the kingdom, shining forth as the sun. It is important to understand the nature of this indwelling among the just: He is the light of the world, but he has also told his disciples that they also are the light of the world when they glorify God.

While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Hear him!" My study bible has two important notes that apply here. "The Father bears witness from heaven concerning His Son. He does not say, 'This has become My beloved Son,' but 'This is My beloved Son,' indicating that this divine glory is Christ's by nature. From eternity past, infinitely before Jesus' Baptism and Transfiguration, he is God's Son, fully sharing in the essence of the Father: Jesus Christ is God of God." Another note reads: "The Transfiguration not only proclaims Christ's divine sonship, but foreshadows his future glory when he as the Messiah will usher in the long-awaited kingdom. The bright cloud recalls temple worship and the cloud that went before the Israelites in the wilderness, the visible sign of God being extraordinarily present." It is as if it is a confirmation of Peter's understanding of the reality of the presence of the kingdom, conveyed by his suggestion that booths (or tents, or tabernacles) as at the festival. We also are to understand by this scene the manifestation of theophany - the full presence of the Trinity. As at Jesus' baptism in the Jordan by John the Baptist, we have a manifestation of Father, Son and Spirit revealed here. My study bible notes that, "Christ is transfigured, the Father speaks from heaven testifying to Jesus' divine sonship, and the Spirit is present in the form of a dazzling light surrounding Christ's Person, overshadowing the whole mountain." This is the reality of theophany, the revelation of Trinity in this event, and why it is such an important day in the life of the church.

And when the disciples heard it, they fell on their faces and were greatly afraid. But Jesus came and touched them and said, "Arise, and do not be afraid." When they had lifted up their eyes, they saw no one but Jesus only. At this sign, it is too much for them to bear -- the voice of the Father is an awesome thing (quite literally), and so "they were greatly afraid!" But Jesus comes to them once again as the familiar Teacher, and tells them not to be afraid. The reality of the power of the Kingdom is an awesome thing, but we see dimly, in part, in our daily lives. But the disciples have now been "face to face" - they have seen "fully." We recall not only the words from the explanation of the parable of the tares, but Paul's words of 1 Corinthian's 13, which I have dwelt upon and returned to in these recent commentaries on faith and its nature.

Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead." And his disciples asked him, saying, "Why then do the scribes say that Elijah must come first?" Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands." Then the disciples understood that he spoke to them of John the Baptist. My study bible notes here: "The disciples are able to understand Jesus' words that 'Elijah has come already,' referring to John the Baptist. Their eyes have been opened to the fact that Malachi's prophecy (Mal. 4:5,6) refers to one coming 'in the spirit and power of Elijah' (Luke 1:17), rather than to Elijah himself." John the Baptist remains the Forerunner: he has gone before Christ in all of his experiences, including death by martyrdom at the hands of the powerful, the rulers. And we refer to John the Baptist in this episode of theophany, as well: the voice of the Father, the revelation of the Son, the presence of the Spirit. It is he who proclaimed the coming of the Kingdom, and sought to prepare the way - in all forms that we can include.

So, in our trilogy of readings on faith and identity, we return to the themes expressed in these powerful passages: Peter's confession that Jesus is Christ, Jesus' teachings that he will suffer and Peter's rejection of that vision, and finally, the revelation of Transfiguration, or "metamorphosis" in the Greek. What strikes me is that we have solidly attached to the images of transcendent power and greatness and glory the firmly affixed understanding that Jesus is to suffer in this world. The kingdom is not a magical act that confers a perfect life immediately. Peter's suggestion to build booths or tabernacles (or tents) is not taken; it is not yet time for this at all. But the indwelling of this kingdom will happen in ways that are revealed through faith. We still live in a world in which we see only "in part." That day of the kingdom when the righteous will shine forth as the sun is not yet with us. And we are still in this time of the apostles and their difficult discipleship. We do not have "perfect lives." This is not a magic show given for our benefit in which life takes on a perfectly charmed reality. Instead, we are here to do as he did: we struggle to be that light and that salt he taught us to be, in the midst of a world that is far from perfect, in which we see only in part. The way is not easy and not simple! It's often not always clear. But faith is the key to it all. Faith is what gives us the power to go forward, and to say yes, and to be that salt and light -- to be what we can be as carriers of that kingdom within ourselves. We are meant to help to transfigure, to change, to transform the world. This great responsibility is a challenge not because we are meant to suffer, but in effect because we are chosen for a greater responsibility than that of merely being sheltered and fed and somehow leading an elite life free from care. We are here to help to build a kingdom in the world, to be endowed with the blessings of that faith, to share in their courage, their strength, and their possibilities as exemplified by the apostles and disciples, the saints who have come and who will come. We share in the building of that kingdom that dwells even among us, though we know only in part. We have a greater gift for which to be thankful than "charmed lives." We live for a purpose, we are called to a greater honor than that.

But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. 2 Corinthians 12:9