Catechism Links[1]
CCC 554-556. 568: the Transfiguration
CCC 59, 145-146, 2570-2572: The obedience of Abraham
CCC 1000: Faith opens the way to comprehending the mystery of the Resurrection
CCC 645, 999-1001: The resurrection of the body
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| “Transfiguration” by Marco Benefial, c. 1730 |
Commentary:
Reading I: Genesis 15:5-12, 17-18
Commentary on Gn 15:5-12, 17-18
We hear, in this reading, of the ritual formalization of the covenant between God and Abram (before his name was changed to Abraham). In this covenant God promises Abram that he will be the father of a great nation. God promises him this posterity and the land to support it. Within the context of this selection is a prophecy (v. 13-16) of some of the trials to come. But God makes this promise, sealed with a sacrifice indicating a pledge on both sides.
A three year old animal was ritually mature, and the animal being cut in half is preserved in ritual as a sign of that covenant. We see it in the sacrifice of the Mass when the priest breaks the large host in half and pronounces the words: “This is the Lamb of God…” While it is not explicit in this text, Abram probably walked between the halves of the sacrifice to symbolize what happened to them would also happen to him if he failed in his part of the agreement (see Jeremiah 34:18).
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Responsorial Psalm: Psalm 27:1, 7-8, 8-9, 13-14.
R. (1a) The Lord is my light and my salvation.
Commentary on Ps 27:1, 7-8, 8-9, 13-14
Similar in tenor to Psalm 23, we hear in this passage both a profession of faith (“The Lord is my light and my salvation”) and a plea for help (“Hear, O Lord, the sound of my call”). Taken in total it is a consolation for all who have faith.
Psalm 27 begins in the form of a soliloquy asserting God’s role as refuge and savior. This passage continues with a prayer as the psalmist yearns to see God’s face to obtain his indulgence. “Commenting on this psalm, St. Augustine writes; ‘In the most hidden place, where only you may hear it, my heart says to you: Lord, I seek your face: and I will continue in this search, without ever taking rest, so that I may love you freely, for I will never find anything more precious than [your face]’ (Enarrationes in Psalmos, 26.8)." [5]
CCC: Ps 27:8 2730
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Reading II
Longer Form: Philippians 3:17—4:1
Commentary on Phil 3:17—4:1
In the first part of the reading St. Paul exhorts the community to imitate him and those who act in accord with his teaching. He first calls on the Christians at Philippi to imitate the evangelist himself.
"Paul knows that his witness will leave a more lasting impression than his words. He appeals to readers to follow his example as he models his own life after Christ (1 Corinthians 4:9; 1 Corinthians 11:1)." [6]
"’There is no better teaching than the teacher's own example,’ St John Chrysostom exclaims, commenting on this passage; ‘by taking this course the teacher is sure of getting his disciple to follow him. Speak wisely, instruct as eloquently as you can ..., but your example will make a greater impression, will be more decisive.... When your actions are in line with your words, nobody will be able to find fault with you’ ("Hom. on Phil, ad loc.")." [7]
He then (Philippians 3:17-20) identifies those who “conduct themselves as enemies of the cross of Christ.” They do so by focusing their efforts on themselves (their stomach, their glory, earthly things). In contrast, the selection concludes, the Christian should focus on spiritual gifts and the promise of the resurrection.
The second part of the reading is the promise to the faithful members of the community. The promise is that, in the end, they will be conformed to Christ in spirit and body.
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Or
Shorter Form: Philippians 3:20—4:1
Commentary on Phil 3:20---4:1
The shorter form of the reading omits the contrasting secular values of the enemies of Christ but retains the promise to the faithful members of the community. The promise is that, in the end, they will be conformed to Christ in spirit and body.
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Gospel: Luke 9:28b-36
Commentary on Lk 9:28b-36
In this passage, St. Luke relates the account of the Transfiguration. Jesus goes up a mountain, to a high place with Peter, James, and John. ["Open-air cultic sites. The term 'high place' is the usual translation of these worship sites. Although these sites were often located on hills, they were not all so placed (cf. 1 Kings 11:7, 2 Kings 16:4, 17:9-10; Jeremiah 7:31, 32:35). They could be sited on mountain-tops (Deuteronomy 32:13; Isaiah 58:14; Amos 4:13; Micah 1:3) or even by the sea (Job 9:8). The high places were dedicated to God or to Canaanite deities, and in the period before the establishment of the Temple at Jerusalem, such worship centers could be considered legitimate (Exodus 20;24; Judges 6:26; 2 Kings 14:4; 1 Chronicles 21:15). The first mention of them is in 1 Samuel 9:13, likely a reference to Ramah." [8]] His appearance changed and the disciples observe him conversing about “his exodus” with Moses and Elijah (Jesus’ exodus would be the Passion toward which he was moving).
The disciples' response to this vision was first to “make three tents,” alluding to the Jewish feast of Tabernacles, placing the Lord at the same level of importance as Moses and Elijah. Before any response was made, a cloud came and cast a shadow over them, and God’s voice came from the cloud announcing: “This is my chosen Son, listen to him.” (Reminiscent of the words heard at his baptism in the Jordan: Matthew 3:17; Mark 1:11; and Luke 3:22.) Jesus is elevated above Moses and Elijah to a place with God himself.
It is clear from this story, and the other transfiguration accounts, that what had happened was kept secret until after Jesus' death and resurrection. It was at that time that the true significance of the event was understood by the Christian community, and the experience placed in its proper position chronologically.
CCC: Lk 9:28 2600; Lk 9:30-35 2583; Lk 9:31 554, 1151; Lk 9:33 556; Lk 9:34-35 659, 697; Lk 9:35 516, 554
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Reflection:
In professing our faith in Christ we accept his sacrifice of atonement for our sins. In accepting his sacrifice we are bound by our promise to accept his yoke and follow his commandments. That is our part of the covenant which Christ seals by offering his life on the cross.
We can only imagine what will happen when we come before the judgment seat of Christ. He will ask us, “Have you failed to love God in your earthly life?”
We must answer, “I have.”
He will ask us, “Have you failed to love your brothers and sisters whom I also created?”
We must answer, “I have.”
And then will he ask, “And what sacrifice have you offered to atone for these sins?” What answer will we have? We must look at the Risen Lord and profess that it was his own sacrifice that freed us from this debt.
A jealous god or a vengeful god would scoff at us and say you have created the filth of sin, now you must live in it for all eternity. But our God is love and mercy itself. Again we imagine him on the judgment seat looking down upon us, and in his eyes we do not see anger, we do not see disappointment, we see the love of a parent whose child has learned a difficult lesson. With that look of love that follows the long period that is time out of time, in what we understand as purgatory, we are invited into the heavenly banquet that is the destination he discussed with Moses and Elijah at his transfiguration.
We now look with renewed respect at the Sacrifice of the Mass.
The rules of the ancient covenant were these, that in return for the promise of God, humankind must demonstrate their love of God by following his commandments. Our Lenten journey is intended to provide us with a time to check ourselves, to make sure we are fulfilling our vows to the Lord, and practicing our faith in a manner pleasing to him. That is what we promise when we accept his covenant; when we say “Amen” to the Body and Blood of Christ.
Pax
In other years on this date: Optional Memorial for Saint Patrick, Bishop
[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 is “Transfiguration” by Marco Benefial, c. 1730.
[5] The Navarre Bible: “Psalms”, Scepter Publishers, Princeton, NJ, © 2003, p. 109..
[6] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 361
[7] The Navarre Bible: “Letters of St. Paul,” Scepter Publishers, Princeton, NJ, © 2003, p. 448.
[8] Catholic Bible Dictionary, © 2009 by Scott W. Hahn p. 361.
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