MARCH 7/8, 2020
5:00 PM AND 10:30 AM ORDINARY FORM (ENGLISH) MASSES
Born in 1883 in Prague, Franz Kafka is regarded as a major figure in 20th century literature. His fusion of realism and fantasy within surreal and often bizarre circumstances has even coined the adjective “kafkaesque” to describe such predicaments.
One of his best-known works was titled “Die Verwandlung” – translated into English as “The Metamorphosis.” In this novella, the protagonist wakes up one day to find himself inexplicably transformed into a “monstrous vermin” – usually translated into English as “a huge insect.”
This phrase, however, in Middle High German, actually means “an unclean animal not suitable for sacrifice;” which reveals something of Kafka’s heritage as an Ashkenazi Jew, and his father’s own occupation as a kosher ritual butcher.
In the novel, the protagonist’s family initially tries to make accommodations, but this eventually declines into denial, and neglect. His own desperate attempts to cling to and to restore his lost humanity results in increasingly awkward situations and leading to injury, starvation, and death.
Most early interpretations of “The Metamorphosis” were religious, psychological, or sociological in nature. More recently, it has been interpreted through a feminist lens – with the protagonist being sidelined entirely in order to focus on the role of his sister.
Kafka died at the age of 40 in 1924 from tuberculosis. His literary works were mostly unknown in his own time, and only achieved notoriety later in the 20th century.
Today is the Second Sunday of Lent.
The Gospel from St. Matthew is the familiar pericope – “The Transfiguration.”
In both Matthew and Mark’s recounting of the Transfiguration, they use the Greek word “μεταμορφόω” (metamorphoō) – which is where we get the English word “metamorphosis.”
St. Luke, on the other hand, uses a simpler word, “ἕτερος” (heteros), meaning to change.
All three Gospel writers consider this event to be the high point of Our Lord’s ministry. The Transfiguration is one of the several New Testament Theophanies – a Theophany being a manifestation of Christ’s divinity.
We see the others in His Incarnation, Birth, and Baptism; but here there is a turning point – a change … as recounted in St. Luke’s account, “he set his face to go to Jerusalem” – referring to Our Lord’s “resolute determination” to fulfill His “exodus” – that is, His eventual death on the Cross.
Last week’s Gospel showed our Lord’s triumph over the temptations of Satan in the wilderness – and the prelude to the beginning of His ministry. Our Lord’s victory over Satan stands in contrast to the fall of our First Parents in Genesis – and the deformation of humanity through that primordial sin. Left alone, sin begets sin; and without the power of Christ’s victory, humanity devolves into monstrous acts, unsuitable for those who would claim to know God.
The call of Abraham, and St. Paul’s admonition to Timothy are an invitation to conversion and an opportunity to repent and receive the blessings of grace, mercy, strength, and holiness that can transform us – from our lowly human state – and bring us into “life and immortality” as members of Christ’s Body. The graces we have received in Holy Baptism, Confirmation, and the Eucharist are meant to transform us into living images of Christ – and through God’s power, bring about a metamorphosis – a transfiguration – to free us from the deformities caused by sin and the effects of sin.
Our own Lenten sacrifices and penances can only be made suitable when we unite them – and ourselves – to the saving Cross of Jesus Christ.
As we approach this altar to receive the Sacred Body and Blood, Soul and Divinity of Jesus Christ – let us resolve to be transformed in Christ through the manifold graces of the Sacraments we have received. And as we progress through Holy Lent, may those graces assist us in our penitential practices; that as we draw closer to Easter, we may more and more conform our wills to God’s Will; and become sanctified through, with, and in Christ Jesus our Lord.
