Exodus 34:4b-6, 8-9 2^nd Corinthians 13:11-13 John 3:16-18

“Theophany” means an apparition of God’s Mysterious Presence in audio-visual terms within the physical universe of space and time, usually for a limited number of people, and often (according to biblical narratives) in technicolor and surround-sound. In the Exodus narrative, Moses’ first such theophany experience involved the divine voice emanating from or around a burning bush which was not consumed by the flames (Exodus 3). Today’s feast is about the not only the concept but also the experience of the Mysterious Presence of God in the physical universe and about a variety of ways in which that Mysterious Presence has been perceived by human believers. Today’s Exodus lesson describes the ancient Jewish memory of Moses’ perception of the divine glory well along with the collective Israelite relationship with God. Moses was the human leader among the Israelites who were still encamped at the base of Mount Sinai at the beginning of their Exodus pilgrimage. The narrative of the divine voice proclaiming the Divine Name, “YHWH” (rendered “The LORD!” in translation) and the divine descriptive announcement of “The LORD ...” is a metaphor for Moses’ hearing a message which was at once overwhelmingly clear and yet indescribable. But the presumed historical mystical experience had by Moses had to be tempered and toned down in the telling in order to be somewhat understandable in human terms. Whatever the event actually was, the telling of the story was intended to strike a most reverent awe and respect into the mind and heart of Moses and of subsequent audiences. This might well be the classic example of what the Old Testament’s inspired authors meant by “the fear of the LORD.” “Fear” was not simply a description of “terror” or “fright” in the ordinary human sense. “Fear” is one of those words which has had multiple and evolving meanings according to usage. (Consider the English word “awful” which began as “full of awe,” i.e., “awe-full,” and evolved into “terrible.”) Thus, rather than the destructive anguish about impending bodily harm by which terrorists intimidate victims, “fear” in this biblical usage conveys more the sense of “I’m afraid to disappoint...” or “I am anxious about falling short of expectations...” in relationship with this good, gracious, and awe-inspiring God. Fear of the LORD, then, is more properly a deep desire to do what is right and just before God, in imitation of Divine Righteousness and Love. Moses’ response was typical of the Ancient Near Eastern population, to “bow down ... in worship.” This was a bodily posture of respect and obeisance to a superior authority and personality in an ancient tribal monarchical setting. Notice that having experienced this glimpse of God’s majesty and authority, Moses responded with human dignity and asked that God essentially keep the Divine Promise and “come along in our company” as the Israelites began their desert pilgrimage. Lectors might practice this narrative proclamation with a boldness almost bordering of the exaggerated. Beware of reciting “The LORD, the LORD ...” in monotone and without enthusiasm. Imagine how the Sargent at Arms of the US House of Representatives announces the President’s entry annually at the State of the Union Address or how a Master of Ceremonies makes a profoundly enthusiastic yet solemn and dignified introduction on other occasions. In our text from Exodus, the Unknowable Divine Mystery was being described most importantly and overwhelmingly, however inadequate the human language used by the Exodus narrator (Moses) proved to be.

John’s short Gospel narrative succinctly summarizes Jesus’ purpose and mission, and serves as a reminder that his mission was indeed most hope-filled: not to condemn, but to save. Ancient Christian believers made a simplistic distinction between the “saved” and the “unsaved” along with the presumption that the “unsaved” were condemned to being without God forever. We must take care to appreciate that the ancient people’s ideas about “forever” and “condemnation” were remarkably simplistic, especially given the 20^th–21^st Centuries’ understanding of the physical universe. We can only hear this announcement effectively by focusing on the “not to condemn, but to save” message. The part about others being “already condemned” leaves us coming up short by way of explanation, as it ought to! If we read too much into or over-focus upon the idea of condemnation, then we will fall into the same intellectual vacuum and theological nonsense as did those sad and superficial Christians who predicted the End of the World to occur on May 21^st 2011 only to revise and re-predict the world’s end on October 21^st 2011. Such bible simpletons have neither sufficient intelligence nor sincere shame whereby to accept God as the Good, Gracious, and Loving Mystery. We must not be so silly or fearful as they have demonstrated themselves to be. Our faith is indeed better than that!

St. Paul expected that all who had experienced the powerful, mysterious reality of God’s mercy and the divine Gospel vocation would deliberately come to live changed and constructive lives. He expected that his Corinthians, therefore, must live exemplary and noble lives as evidence of their Gospel faith. Indeed, while it is certainly too much to demand that we Christians behave perfectly, we ought to at least strive for noble and loving relationships among ourselves. Remember Jesus’ “love command” in John’s Gospel in the instruction chapters subsequent to the Last Supper: “love one another as I have loved you ... this is how all will know you as my disciples: by your love for one another!”

If on the Solemnity of the Most Holy Trinity, a homilist can effectively preach on these scripture texts without reference to a shamrock or a triangle, then the preacher has made a worthy effort to describe the most profound Mystery of God. Remember, God is unknowable. Certitude and clarity are not qualities after which a homilist ought to seek today. Rather, let us remind ourselves of God’s profound love and the Divine desire that we believing mortals strive to draw always closer to the Divine Mystery of the Kingdom of God, i.e., the kingdom of justice, love, and peace!