Catechism Links[1]
CCC 554-556, 568: The Transfiguration
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| “The Transfiguration (Detail)” by Sanzio Raffaello, 1518-20 |
Commentary:
Reading 1: Daniel 7:9-10, 13-14
Commentary on Dn 7:9-10, 13-14
In this vision from the book of Daniel, we see the symbols for God the Father, “the Ancient One,” seated on the Throne of Judgment (symbolized by fire), with all the faithful before him. Then comes “One like a Son of Man;" this reference is a messianic vision. Jesus took that title upon himself in fulfillment of scripture (in addition to John 1:51, see also Mark 14:62, Luke 22:69 and Matthew 26:64 all of which reference the attendance of heavenly powers).
In the context of the Feast of the Transfiguration, this image is consistent with that seen by the disciples in the Gospel.
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Responsorial Psalm: Psalm 97:1-2, 5-6, 9
R. (1a and 9a) The Lord is king, the Most High over all the earth.
Commentary on Ps 97:1-2, 5-6, 9
This song of thanksgiving rejoices in God’s rule of the earth from his heavenly throne. The images presented extol God’s supreme authority over earth and heaven. The Heavenly Father is exalted above all of man’s deified creations. The imagery is consistent with God’s special presence (“clouds and darkness” seen but untouchable, emanating unspeakable power). The psalmist announces God’s justice and power over all creation.
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Reading II: 2 Peter 1:16-19
Commentary on 2 Pt 1:16-19
St. Peter offers his reference to the Transfiguration event, as part of an apologia; he presents his experience, claiming Jesus as the Christ, the Son of God. He quotes the Gospel account of this event explicitly, saying that he was indeed present and heard the words: “This is my Son, my beloved, with whom I am well pleased.” (See Matthew 17:5; Mark 9:7; and Luke 9:35.)
CCC: 2 Pt 1:16-18 554
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Gospel: Matthew 17:1-9
Commentary on Mt 17:1-9
In the opening paragraph of St. Matthew’s account of the Transfiguration, James, John, and Peter see Jesus take on a majestic appearance, with imagery consistent with Daniel’s vision (Daniel 7:9-14) and then be joined by Moses the giver of the Law, and Elijah first among the prophets. Scholars agree that uniting and fulfilling the Law and the Prophets represented in this tableau was a key message of this event.
The suggestion by St. Peter that he erect three “booths” suggests the Jewish Feast of Booths which commemorates the revelation of the Law by Moses at Mt. Sinai; a close parallel is emphasized as the ultimate revelation of God in Christ is now played out.
The “bright cloud” is another Old Testament symbol used to represent the immediate presence of God (see Exodus 19:9 and 24:15-16). From within it God speaks the same formula used at Jesus’ baptism (see Matthew 3:17) providing the final absolute identity of Jesus as the Christ.
This event is recounted in all three of the synoptic Gospels (Matthew 17:1-8, Mark 9:2-8, and Luke 9:28-36) confirms that Jesus is the Son of God. While some scholars point to this as possibly inserted here as a post-resurrection redaction, modern thought is that, because of Old Testament images and Jewish non-canonical apocalyptic images expressed in the brilliant light, white garments and overshadowing cloud, the event is appropriately placed in Jesus lifetime.
Especially in this account we are reminded of the Lord’s Baptismal event, as God’s proclamation is similar to that recounted as Jesus came up from the Jordan “This is my beloved Son, with whom I am well pleased; listen to him."
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Reflection:
Today we celebrate the gift of revelation. In sacred scripture Jesus is identified by God as his Son twice. The first time God spoke the words "This is my beloved Son, with whom I am well pleased “was at his baptism by St. John the Baptist in the Jordan River , an event that started his public ministry. God speaks them again at the miraculous transfiguration.
There is no ambiguity in the factual statement. God makes it absolutely clear, in front of reliable witnesses, that Jesus is his Son.
Perhaps Jesus sometimes uses the older name he seems to have adopted from Daniel’s visions, “one like a son of man.” But again, placed in the context of revelation, the Messiah does come like a son of man. He walks among the people. He was born of woman. His human body suffered the humiliation of those he came to save, and died on the cross. While his attitudes and actions set him apart as holy, as St. Paul
For the briefest of moments, the “One like a Son of Man” is revealed as True God: “…his face shone like the sun and his clothes became white as light.” For that one moment, the three most privileged disciples were able to see the Lord in his essential form.
And what does this flash of divinity bring to us, his disciples all these millennia later? It is a proof that gives strength to our faith – certainly. It is a rapturous moment to revel in as we celebrate the divine life that his radiance has shown upon us. Ultimately it is a challenge from the Lord – in this revelation there is an implied question: “Do we believe this story?” If we do then our actions should reflect our belief. If we believe that God came to us to give us life and to call us to His standard, we should be doing all we can to transform ourselves. In a sense, it’s like the encounter between Jesus and St. Peter on the shore of the Sea of Galilee after his resurrection. He asked Peter three times if he believed. When the affirmative answer came he told St. Peter to feed his sheep.
God said: “This is my beloved Son in whom I am well pleased. Listen to him.” If we believe, we have no options but to heed that call.
Pax
In other years on this date: Eighteenth Sunday in Ordinary Time (A)
[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture used today is “The Transfiguration (Detail)” by Sanzio Raffaello, 1518-20
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