The texts from the Roman Catholic Lectionary today contrast the disappointment resulting from unfettered speech with the joy of the luminous moments of experience of the Presence of God.
Speaking of Experience
The reading from the Book of James reveals our need to practice taming the tongue.
* [3:1–12] The use and abuse of the important role of teaching in the church (Jas 3:1) are here related to the good and bad use of the tongue (Jas 3:9–12), the instrument through which teaching was chiefly conveyed (see Sir 5:11–6:1; 28:12–26).1
Psalm 12 is a plea for help in evil times.
* [Psalm 12] A lament. The psalmist, thrown into a world where lying and violent people persecute the just (Ps 12:2–3), prays that the wicked be punished (Ps 12:4–5). The prayer is not simply for vengeance but arises from a desire to see God’s justice appear on earth. Ps 12:6 preserves the word of assurance spoken by the priest to the lamenter; it is not usually transmitted in such Psalms. In Ps 12:7–8 the psalmist affirms the intention to live by the word of assurance.2
In the Gospel of Mark, Jesus is revealed in the Transfiguration and He explains the coming of Elijah.
* [9:2–8] Mark and Mt 17:1 place the transfiguration of Jesus six days after the first prediction of his passion and death and his instruction to the disciples on the doctrine of the cross; Lk 9:28 has “about eight days.” Thus the transfiguration counterbalances the prediction of the passion by affording certain of the disciples insight into the divine glory that Jesus possessed. His glory will overcome his death and that of his disciples; cf. 2 Cor 3:18; 2 Pt 1:16–19. The heavenly voice (Mk 9:7) prepares the disciples to understand that in the divine plan Jesus must die ignominiously before his messianic glory is made manifest; cf. Lk 24:25–27. See further the note on Mt 17:1–8.3
Scott McClure comments that today's readings, at first, seem to be about speaking; more specifically, humanity's misuse of speech. We have a knack for taking extraordinary gifts and misusing them, don't we? As James tells us, this need not be so.
As it turns out, today's readings are not about speaking at all. At least, not about our speaking. After seeing Jesus transfigured, Peter speaks although He hardly knew what to say, they were so terrified. Then comes the Father's voice from the clouds: This is my beloved Son. Listen to him.4
Don Schwager quotes “The transfiguration of Jesus,” by Saint Jerome (347-420 AD).
"Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let him be simply apprehended. There he is beheld both 'according to the flesh' and at the same time in his true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how he was beheld by those who went up upon the lofty mountain to be apart with him. Meanwhile those who do not go up the mountain can still behold his works and hear his words, which are uplifting. It is before those who go up that Jesus is transfigured, and not to those below. When he is transfigured, his face shines as the sun, that he may be manifested to the children of light, who have put off the works of darkness and put on the armor of light (Romans 13:12). They are no longer the children of darkness or night but have become the children of day. They walk honestly as in the day. Being manifested, he will shine to them not simply as the sun but as he is demonstrated to be, the sun of righteousness." (excerpt from COMMENTARY ON MATTHEW 12.37.10)5
The Word Among Us Meditation on James 3:1-10 asks us to remember God, who is all-good, created us in his image and likeness with a tongue. That little member is meant to tell of God’s goodness and to nurture the life of those around us. He gave it to us to help us express joy as we recall his goodness (Psalm 126:1-3).
Every time you praise and thank God, you are training your tongue. And every time you speak kind words to someone, you also are training your tongue. So when fear, bitterness, or criticism boils up in you, stop briefly and thank God for his power to work in the very situation that is causing such thoughts. Then ask the Holy Spirit to inspire you with heartening words to share. Even when you’re not facing a tough situation, you can offer someone a word of encouragement, such as, “You’re doing a great job.”6
Friar Jude Winkler underlines the caution urged by James in the use of our tongue. Moses and Elijah are among the persons recognized in apocalyptic books as having unusual understanding of the afterlife. Friar Jude reminds us of the power of the luminous experiences of the Divine in our lives that reveal another level of reality.
Fr. Richard Rohr, OFM, introduces Minister Adele Ahlberg Calhoun, who suggests a form of breath prayer that allows us to bring our heart’s deepest longing into our intimate relationship with God.
Examples of breath prayers are
breathe in “Abba,” breathe out “I belong to you.”
breathe in “Healer,” breathe out “speak the word and I shall be healed.”
breathe in “Shepherd,” breathe out “bring home my lost [ones].”
breathe in “Holy One,” breathe out “keep me true.”
breathe in “Lord,” breathe out “here I am.”
breathe in “Jesus,” breathe out “have mercy on me.”
As Peter, James, and John were made breathless by Jesus, we may live more fully by attending to the Spirit urging us to a breathing pause before we use our tongue in a destructive way.
References
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