Feast of the Transfiguration of the Lord

“Transfiguration”
by Lorenzo Lotto, 1510-12

Readings for the Feast of the Transfiguration of the Lord [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Daniel 7:9-10, 13-14
 
As I watched:
 
Thrones were set up
and the Ancient One took his throne.
His clothing was bright as snow,
and the hair on his head as white as wool;
his throne was flames of fire,
with wheels of burning fire.
A surging stream of fire
flowed out from where he sat;
Thousands upon thousands were ministering to him,
and myriads upon myriads attended him.
The court was convened and the books were opened.
 
As the visions during the night continued, I saw:
 
One like a Son of man coming,
on the clouds of heaven;
When he reached the Ancient One
and was presented before him,
The one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
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Commentary on Dn 7:9-10, 13-14
 
In this vision from the book of Daniel, we see the symbolic descriptions 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.
 
CCC: Dn 7:10 678; Dn 7:13 440; Dn 7:14 664
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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.
 
The LORD is king; let the earth rejoice;
let the many islands be glad.
Clouds and darkness are round about him,
justice and judgment are the foundation of his throne.
R. The Lord is king, the Most High over all the earth.
 
The mountains melt like wax before the LORD,
before the LORD of all the earth.
The heavens proclaim his justice,
and all peoples see his glory.
R. The Lord is king, the Most High over all the earth.
 
Because you, O LORD, are the Most High over all the earth,
exalted far above all gods.
R. The Lord is king, the Most High over all the earth.
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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
 
Beloved:
We did not follow cleverly devised myths
when we made known to you
the power and coming of our Lord Jesus Christ,
but we had been eyewitnesses of his majesty.
For he received honor and glory from God the Father
when that unique declaration came to him from the majestic glory,
“This is my Son, my beloved, with whom I am well pleased.”
We ourselves heard this voice come from heaven
while we were with him on the holy mountain.
Moreover, we possess the prophetic message that is altogether reliable.
You will do well to be attentive to it,
as to a lamp shining in a dark place,
until day dawns and the morning star rises in your hearts.
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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.)
 
These verses encapsulate the whole notion of biblical prophecy--its value, interpretation and divine origin. They also show the close connection between the Old and the New Testaments. "The books of the Old Testament, all of them caught up into the Gospel message, attain and show forth their full meaning in the New Testament (cf. Matthew 5:17; Luke 24:27; Romans 16:25-26; 2 Corinthians 3: 14-16) and, in their turn, shed light on it and explain it" (Vatican II, 'Dei Verbum', 16). [4]
 
CCC: 2 Pt 1:16-18 554
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Gospel: Mark 9:2-10
 
Jesus took Peter, James, and his brother John,
and led them up a high mountain apart by themselves.
And he was transfigured before them,
and his clothes became dazzling white,
such as no fuller on earth could bleach them.
Then Elijah appeared to them along with Moses,
and they were conversing with Jesus.
Then Peter said to Jesus in reply,
“Rabbi, it is good that we are here!
Let us make three tents:
one for you, one for Moses, and one for Elijah.”
He hardly knew what to say, they were so terrified.
Then a cloud came, casting a shadow over them;
from the cloud came a voice,
“This is my beloved Son. Listen to him.”
Suddenly, looking around, they no longer saw anyone
but Jesus alone with them.
 
As they were coming down from the mountain,
he charged them not to relate what they had seen to anyone,
except when the Son of Man had risen from the dead.
So they kept the matter to themselves,
questioning what rising from the dead meant.
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Commentary on Mk 9:2-10
 
St. Mark’s account of the transfiguration varies only slightly from the account found in St. Matthew (Matthew 17:1-9). In St. Mark’s account the event takes place six days after his first prediction (see side note below) of his own passion and resurrection (St. Luke has eight days Luke 9:28b-36). Jesus brings Peter, James and John with him and by their presence gives them a special understanding that his death and resurrection (and their own) will lead to the glory of the Kingdom of God, not to an end as they had feared.(see also 2 Corinthians 3:18; 2 Peter 1:16-19).
 
Shown as it is to the select disciples, the transfiguration prepares them to understand the necessary connection between the passion and his rise to messianic glory. The imagery of this event provides a recognizable reference to the greater mission of the Lord, as he comes to fulfill both the Prophets (personified in Elijah) and the Law (represented by Moses). 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 Yahweh (see Exodus 19:9, 24:15-16 and 40:34-35). From within it God speaks the same formula used at Jesus’ baptism (see Matthew 3:17) providing the final absolute identity of Jesus as Christ.
 
A side note:  the Lectionary for Mass begins this reading with “Jesus took Peter,” omitting “After six days.” This omission removes an interesting numerological reference to the event that takes place. The transfiguration is the revelation of Christ as God’s Son. It completes the teaching referenced in the previous verses. After six days of teaching Christ was revealed – seven representing the complete or perfect number. The implication is that Christ’s perfect revelation would come at the resurrection.
 
CCC: Mk 9:2 552; Mk 9:7 151, 459; Mk 9:9-31 649
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Reflection:
 
We are continually amazed that God’s own words, “listen to him,” are ignored with such impunity. In the Transfiguration, Sacred Scripture gives us a privileged view of a major revelatory event. Jesus, God Incarnate, reveals his true essence, pure and dazzling, to three disciples, Peter, James, and John. His identity is established without any doubt. Then the vision shows him to be joined by the giver of the Law, Moses, and the first and foremost of prophets, Elijah.

The vision becomes ultimate proof for us and for all of those who share faith in God that Jesus, God’s only Son comes to fulfill the promise of the Law of Moses and the predictions of the prophets. At this point in Sacred Scripture all the hopes and dreams of all the generations since Adam come together in a sigh of understanding and reverence.
 
Saint Augustine would later summarize this understanding saying "The New Testament is concealed in the Old; and the Old Testament is revealed in the New."

As if the testimony of the vision foreseen by Daniel was not eloquent enough, God himself, wrapped in clouds as in Moses’ time, comes to the happy (but frightened) witnesses and tells them “This is my beloved Son. Listen to him.” Peter, James, and John must have been certain they would die, having heard that voice and felt the divine presence.

Those exact words: “This is my beloved Son. Listen to him,” were repeated by Peter in his second letter. There can be no doubt as to their meaning or source. The fact that we all come together to worship the Savior is proof that we believe in the identity of Jesus. But, again, what of the second part of that phrase: “listen to him”? One might ask “But how do we listen to one who no longer walks among us in the flesh? How can we hear the voice of one who has gone on before us to prepare a place in his Father’s Heavenly Kingdom?”

Of course we can listen to him. We listen to the words he left us in the Gospel. We listen to him speak to us intimately in prayer (recalling, of course, the key word “listen” and remembering that God gave us two ears but only one mouth for a reason). Finally we listen to him through his Apostles and their successors to whom he gave the keys to his Kingdom. We are guided by the teaching magisterium of the Church, the guardian of truth.

However, like children we frequently do not listen; sometimes because we choose not to, sometimes because we forget. Today, in the great feast of the Transfiguration we are reminded as God himself speaks to us once more: “This is my beloved Son. Listen to him.”
 
Pax
 
In other years Friday of the Eighteenth Week in Ordinary Time

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[1] The picture is “Transfiguration” by Lorenzo Lotto, 1510-12.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible: “Revelation and Hebrews and Catholic Letters” Scepter Publishers, Princeton, NJ, © 2003, p. 361.