Theophany then and now

The texts from the Roman Catholic Lectionary today invite contemplation of the signs in our life that point to God with us in our journey.

Signs of Presence

The passage from the Book of Exodus describes the theophany involved in the call and commission of Moses.

 * [3:12] Sign: a visible display of the power of God. The ancient notion of a sign from God does not coincide with the modern understanding of “miracle,” which suggests some disruption in the laws governing nature. While most any phenomenon can become a vehicle for displaying the purposes and providence of God, here the sign intended to confirm Moses’ commission by God seems to be the burning bush itself. Since normally the giving of such a sign would follow the commission rather than precede it (see Jgs 6:11–24), some see Israel’s service of God at Sinai after the exodus from Egypt as the confirmatory sign, albeit retroactively. It is more likely, however, that its mention here is intended to establish the present episode with Moses alone as a prefigurement of God’s fiery theophany to all Israel on Mount Sinai. Serve God: Hebrew ‘-b-d, “serve,” includes among its meanings both the notion of “serving or working for another” and the notion of “worship.” The implication here is that the Israelites’ service/worship of God is incompatible with their service to Pharaoh.1

In Psalm 103, the speaker begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all people.

* [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all the people (Ps 103:6–18). Even sin cannot destroy that mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility (Ps 103:14–18). The psalmist invites the heavenly beings to join in praise (Ps 103:19–22).2 

Jesus prayer in the Gospel of Matthew is praise of the Father for revealing truth to the simple and humble.

* [11:25–27] This Q saying, identical with Lk 10:21–22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus’ preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father’s revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.3 

Carol Zuegner shares we often search for signs, for some kind of indication that we are doing the right thing.

Moses isn’t sure he’s up to the task: Who am I to do this, he asks God. I do that too, sometimes when I know I should be doing the right thing, but peer pressure, habit can lead to the easier way. But, like Moses, I can’t use the excuse that I was just walking by and happened upon a burning bush.  I have to do the right thing and I can because God is with me.
The gospel is simple, yet powerful. It carries through the theme of how we each are chosen by God. You do not have to be the wise and learned – some things are revealed to the childlike.  To me, that means that I can be chosen by God as a leader in my own life, even as I continue to work on understanding and learning what that role should be and how I should live that life. My relationship with God evolves and changes as I evolve and change.4 

Don Schwager quotes “Revealed to babes,” by Epiphanius the Latin (late 5th century).

"And he revealed these things to children. To which children? Not those who are children in age but to those who are children in respect to sin and wickedness. To them Jesus revealed how to seek the blessings of paradise and the things to come in the kingdom of heaven, because thus it was well pleasing before God that 'they should come from the east and the west and that they should lie down with Abraham, Isaac and Jacob in the kingdom of heaven; but that the sons of this worldly kingdom should be cast into the outer darkness, where there will be weeping and gnashing of teeth (Matthew 8:11-12).'" (excerpt from INTERPRETATION OF THE GOSPELS 26)5 

The Word Among Us Meditation on Exodus 3:1-6, 9-12 suggests we put ourselves in Moses’ shoes for a moment. He’s a fugitive from justice. A death sentence hangs over him for having killed an Egyptian. He’s a Hebrew, yet he is married to a Gentile who worships other gods. Would anyone take him seriously? This is likely what Moses was thinking when God commissioned him to deliver the Israelites from Egypt. Who, me? he must have thought. How is that ever going to happen?

Haven’t you felt like Moses at one time or another? We’ve all faced situations when it seems that God is asking us to do something that we don’t feel equipped or capable of pulling off. We protest, saying, “Lord, you’re asking the wrong person. I can’t do this.” And God gives us the same five-word message he gave to Moses: “I will be with you.” It can seem too simple. It can seem inadequate. But remember, this is almighty God who is making the promise. The One who defeated Pharaoh’s armies is with you. The One who created the universe is with you. The One who loved you enough to send his only Son is with you—always.6 

Friar Jude Winkler comments on the situation of Moses in Midian. Two responses to theophany are drawing closer and fear from our unworthiness. Friar Jude reminds that Jesus prayer points to simple trust and humility as conditions for surrender to God.

Fr. Richard Rohr, OFM, comments that when we honor and accept the divine image within ourselves, we cannot help but see it in everybody else, too, and we know it is just as undeserved and unmerited as it is in us.

Mystics are human like the rest of us, and none of us are perfect. We are inconsistent creatures with blind spots and cultural limitations. Outside of flashes of insight and unitive experience, mystics are products of their place in time. For example, they may have sexist, anti-Semitic, or other biases common for that period, as we see even in the much-idealized Desert Fathers. In spite of momentary glimpses of universal and unconditional grace, they may still be rooted in a retributive understanding of God. It takes more than a lifetime for us to grasp the Mystery that we experience during moments of deep presence and surrender. [1]7 

Our mystical experience of Christ in others is revelation that, like Moses, we can count on God with us.

References

1	(n.d.). Exodus, chapter 3 - United States Conference of Catholic Bishops. Retrieved July 17, 2019, from http://www.usccb.org/bible/exodus/3
2	(n.d.). Psalms, chapter 103 - United States Conference of Catholic Bishops. Retrieved July 17, 2019, from http://www.usccb.org/bible/psalms/103
3	(n.d.). Matthew, chapter 11 - United States Conference of Catholic Bishops. Retrieved July 17, 2019, from http://www.usccb.org/bible/matthew/11
4	(n.d.). Creighton U Daily Reflections .... Retrieved July 17, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 17, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 15th Week in Ordinary Time - Mass Readings and .... Retrieved July 17, 2019, from https://wau.org/meditations/2019/07/17/
7	(2019, July 17). Our Response — Center for Action and Contemplation. Retrieved July 17, 2019, from https://cac.org/our-response-2019-07-17/