Archdiocese of Washington
The Feast of the Transfiguration is ultimately about vision. The Lord brought Peter, James, and John up a high mountain in order that they might come to see. Even the word that describes this day bespeaks vision. It is from the Latin transfiguratione. Trans means “across,” and by extension, “change.” Figura means “shape” or “form.” The suffix -ation creates a noun from the underlying verb. Putting it all together, transfiguration was the process by which Christ changed form or appearance. He gave them a glimpse of His true glory. He allowed them to see across (trans) to the other shore, to the true glory of Christ.
So the Feast of the Transfiguration is about vision. Have you seen the glory of Christ? Have you glimpsed God’s glory? Have you looked across to the other shore? It is essential for us to have this experience, otherwise the discouragements and disappointments of life can easily overwhelm us. Only when we glimpse the glory and experience the joy of God can we truly say that our sufferings are more than worth it, that the sufferings of this world cannot be compared to the glory that awaits (Rom 8:18), that our momentary afflictions are producing for us a weight of eternal glory beyond compare (2 Cor 4:17). Have you glimpsed the glory of God? Is this something you even expect to experience? We ought to ask for this wondrous gift because it is essential for us.
Now of course heavenly visions are not something we order as we would a pizza. Although we can and must ask God for this vision, we must also understand that there are things God does to give us this vision, to make this vision grow and sharpen. Notice in the Gospel for today’s Mass that there are four basic ways in which God ushers in this vision, clarifies it, grants it, and helps it to grow:
The CLIMB – Jesus took Peter, John, and James and went up a mountain to pray. The other Gospels describe this as a “high” mountain.
Tradition designates Mt. Tabor as the place of the Transfiguration. This is no small hill; it is quite a climb to the top! After the long drive to the top in a bus with a special transmission designed for the climb, the view of the Jezreel Valley is like what you would see from an airplane. It probably took the four of them a day—maybe two—to get to the top on foot. They must have been hardy men to make such a climb; they probably had to carry water and other provisions up with them as well.
The point is that the vision they experience comes only after a difficult climb. In our own life, suffering and difficulties usually bring about new vision, open new vistas, and bring deeper understanding. Suffering is not something we enjoy, to be sure, but it is part of the climb.
There is an old gospel song that says, “I’m coming up on the rough side of the mountain!” The paradox announced by the song is that it is easier to climb on the rough side of the mountain; that’s where progress is possible. The smooth side provides little footing and is more dangerous. Although we like a smooth and pleasant life, it actually makes for a more dangerous climb. At the top there is a vision to be had, but to get us there the Lord often makes us climb up the rough side of the mountain. This is what it often takes to give us vision.
The CLARIFICATION – While he was praying his face changed in appearance and his clothing became dazzling white. And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem.
I have chosen the word “clarification” to do double duty here. On the one hand it refers to brilliant glory shining forth from Christ; the Latin clarus means “bright” and hence clarification refers to Jesus’ shining splendor. I also use the word in the more common sense of making things clear.
Notice that Moses and Elijah are present and conversing with the Lord. While they are historical persons, they also represent the Law and the Prophets. In other words, they represent Scripture.
Part of what the Lord needs to do for us in order to give us heavenly vision is to teach us His Word. As we grow in knowledge of Scripture, our vision grows, our understanding deepens, and we see things differently. Immersion in the Scriptures disposes us for heavenly vision. Notice also how Moses and Elijah (personifying Scripture) give the vision for what Christ is about to do in His final journey to Jerusalem. The vision is of a new Exodus. Just as Moses led the ancient people out of slavery in Egypt by the Blood of the Lamb at Passover and the parted waters (baptism) of the Red Sea, so now Jesus would lead His people out (an exodus) from slavery and sin by the blood of the Lamb (Jesus is the Lamb of God) and the baptismal waters flowing from His parted and pierced side.
Do you see what Scripture does? It gives us vision. It sheds light on the meaning of our life. Scripture is our story. It shows again and again that God can make a way out of no way, that He can do anything but fail. Do you want to see the heavens open and the glory of God be revealed? Then immerse yourself in Scripture. Through Scripture, God clarifies all things.
The CONTEMPLATION – Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him. As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents, one for you, one for Moses, and one for Elijah.” But he did not know what he was saying.
Now comes the vision! Throughout the difficult climb and suffering, and through immersion in His word, God often grants us this vision. When we see His glory we become fully awake. So great is this glory that Peter, James, and John do not know what to say! Those who have every really experienced a glimpse of God’s glory know that it cannot be reduced to words. It is ineffable, unsayable, unspeakable! There is an old saying: “Those who know, do not say. Those who say, do not know.” Peter is babbling at this point and suggests building booths or tents to capture this glory. He probably had in mind the Feast of Booths, wherein the Jewish people remembered the great Exodus, the time in the desert, and the giving of the Law. It was one of the great festivals of the year. Hence Peter’s suggestion is a way of saying, “Let’s celebrate this! Let’s extend the time in a week-long feast!” But Peter needs to understand that this is but a brief glimpse. There are still troubles ahead and another mountain to climb (Golgotha). For now, though the vision is wonderful.
So, too, for us who are privileged to get a glimpse of glory. It does not mean that we are fully in Heaven yet. For, us, too there are other mountains to climb and valleys to cross. But oh, the glimpse of glory; do not forget it! Let it sustain you in difficult times as it must have sustained Jesus in His passion.
The COMMAND – While [Peter] was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud. Then from the cloud came a voice that said, “This is my chosen Son; listen to him.”
Now comes the great glory cloud (the shekinah) that overshadows them. This vision has been wonderful, but God has more than bright lights to show them. The vision He confers gives direction as well as light. His direction is clear: Listen to my Son. Not only does this instruction complete the vision but it also ensures greater vision in the future.
If we obey Jesus Christ, we will see greater and greater things (Jn 1:50). If we follow Him, He will lead us to the light and we will see all things by it. Note this, though: where Jesus leads is not always easy. In order to obey the Father’s command that they listen to Jesus, they are going to have to accept Christ’s instruction that they follow Him to Jerusalem and the cross. Only in this way will they see all things by the light of Easter glory.
Do you want to see? Then be willing to make the climb with Jesus. He gives us vision if we climb. He gives us vision if we are immersed in His Word, which is Scripture and Church teaching. If we but take up our cross and follow Him through His passion, death, and resurrection, His greatest vision lies ahead for us. Happy Feast of the Transfiguration! May God grant us vision.
1. And after six days Jesus took Peter, James, and John his brother, and brought them up to a high mountain apart,
2. And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
3. And, behold, there appeared to them Moses and Elias talking with him.
4. Then answered Peter, and said to Jesus, Lord, it is good for us to be here: if you will, let us make here three tabernacles; one for you, and one for Moses, and one for Elias.
REMIG; In this Transfiguration undergone on the mount, the Lord fulfilled within six days the promise made to His disciples, that they should have a sight of His glory; as it is said, And after six days he took Peter, and James, and John his brother.
JEROME; It is made a question how it could be after six days that He took them, when Luke says eight. The answer is easy, that here one reckoned only the intervening days, there the first and the last are also added.
CHRYS; He does not take them up immediately upon the promise being made, but six days after, for this reason, that the other disciples might not be touched with any human passion, as a feeling of jealousy; or else that during these days' space, those disciples who were to be taken up might become kindled with a more eager desire.
RABAN; Justly was it after six days that He showed His glory, because after six ages is to be the resurrection.
ORIGEN; Or because in six days this whole visible world was made; so he who is above all the things of this world, may ascend into the high mountain, and there see the glory of the Word of God.
CHRYS; He took these three because He set them before others. But observe how Matthew does not conceal who were preferred to himself; the like does John also when he records the preeminent praise given to Peter. For the company of Apostles was free from jealousy and vain glory.
HILARY; In the three thus taken up with Him, the election of people out of the three stocks of Sem, Cam, and Japhet is figured.
RABAN; Or; He took only three disciples with Him, because many are called but few chosen. Or because they who now hold in incorrupt mind the faith of the Holy Trinity, shall then joy in the everlasting beholding of it.
REMIG; When the Lord was about to show His disciples the glory of His brightness, He led them into the mountain, as it follows, And he took them up into the high mountain apart. Herein teaching, that it is necessary for all who seek to contemplate God, that they should not grovel in weak pleasures, but by love of things above should be ever raising themselves towards heavenly things; and to show His disciples that they should not look for the glory of the divine brightness in the gulf of the present world, but in the kingdom of the heavenly blessedness. He leads them apart because the saints are separated from the wicked by their whole soul and devotion of their faith, and shall be utterly separated in the future; or because many are called but few chosen. It follows, And he was transfigured before them.
JEROME; Such as He is to be in the time of the Judgment, such was He now seen of the Apostles. Let none suppose that He lost His former form and lineaments, or laid aside His bodily reality, taking upon Him a spiritual or ethereal Body. How His transfiguration was accomplished, the Evangelist shows, saying, And his face did shine as the sun, and his raiment became white as snow. For that His face is said to shine, and His raiment described to become white, does not take away substance, but confer glory. In truth, the Lord was transformed into that glory in which He shall hereafter come in His Kingdom. The transformation enhanced the brightness, but did not destroy the countenance, although the body were spiritual; whence also His raiment was changed and became white to such a degree, as in the expression of another Evangelist, no fuller on earth can whiten them. But all this is the property of matter, and is the subject of the touch, not of spirit and ethereal, an illusion upon the sight only beheld in phantasm..
REMIG; If then the face of the Lord shone as the sun, and the saints shall shine as the sun, are then the brightness of the Lord and the brightness of His servants to be equal? By no means. But forasmuch as nothing is known more bright than the sun, therefore to give some illustration of the future resurrection, it is expressed to us that the brightness of the Lord's countenance, and the brightness of the righteous, shall be as the sun.
ORIGEN; Mystically; When any one has passed the six days according as we have said, he beholds Jesus transfigured before the eyes of his heart. For the Word of God has various forms, appearing to each man according as He knows that it will be expedient for him; and He shows Himself to none in a manner beyond his capacity; whence he says not simply, He was transfigured but, before them. For Jesus, in the Gospels, is merely understood by those who do not mount by means of exalting works and words upon the high mountain of wisdom; but to them that do mount up thus, He is no longer known according to the flesh, but is understood to be God the Word. Before these then Jesus is transfigured, and not before those who live sunk in worldly conversation.
But these, before whom He is transfigured, have been made sons of God, and He is shown to them as the Sun of righteousness. His raiment is made white as the light, that is, the words and sayings of the Gospels with which Jesus is clothed according to those things which were spoken of Him by the Apostles. Gross. Or; the raiment of Christ shadows out the saints, of whom Esaias says, With all these shall you clothe you as with a garment; and they are likened to snow because they shall be white with virtues, and all the heat of vices shall be put far away from them.
It follows, And there appeared to them Moses and Elias talking with them.
CHRYS; There are many reasons why these should appear. The first is this; because the multitudes said He was Elias, or Jeremiah, or one of the Prophets, He here brings with Him the chief of the Prophets, that hence at least may be seen the difference between the servants and their Lord. Another reason is this, because the Jews were ever charging Jesus with being a transgressor of the Law and blasphemer, and usurping to Himself the glory of the Father, that He might prove Himself guiltless of both charges, He brings forward those who were eminent in both particulars; Moses, who gave the Law, and Elias, who was jealous for the glory of God. Another reason is, that they might learn that He has the power of life and death; by producing Moses, who was dead, and Elias, who had not yet experienced death.
A further reason also the Evangelist discovers, that He might show the glory of His cross, and thus soothe Peter, and the other disciples, who were fearing His death; for they talked, as another Evangelist declares, of His decease which He should accomplish at Jerusalem. Wherefore He brings forward those who had exposed themselves to death for God's pleasure, and for the people that believed; for both had willingly stood before tyrants, Moses before Pharaoh, Elias before Ahab. Lastly, also, He brings them forward, that the disciples should emulate their privileges, and be meek as Moses, and zealous as Elias. HILARY; Also that Moses and Elias only out of the whole number of the saints stood with Christ, means, that Christ, in His kingdom, is between the Law and the Prophets; for He shall judge Israel in the presence of the same by whom He was preached to them.
ORIGEN; However, if any man discerns a spiritual sense in the Law agreeing with the teaching of Jesus, and in the Prophets finds the hidden wisdom of Christ, he beholds Moses and Elias in the same glory with Jesus.
JEROME; It is to be remembered also, that when the Scribes and Pharisees asked signs from heaven, He would not give any; but now, to increase the Apostles' faith, He gives a sign; Elias descends from heaven, whither he was gone up, and Moses arises from hell; as Ahaz is bidden by Esaias to ask him a sign in the heaven above, or in the depth beneath.
CHRYS; Hereupon follows what the warm Peter spoke, Peter answered and said to Jesus, Lord, it is good for us to be here. Because he had heard that He must go up to Jerusalem, he yet fears for Christ; but after his rebuke he dares not again say, Be propitious to yourself, Lord, but suggests the same covertly under other guise. For seeing in this place great quietness and solitude, he thought that this would be a fit place to take up their abode in, saying, Lord, it is good for us to be here. And he sought to remain here ever, therefore he proposes the tabernacles, If you will, let us make here three tabernacles. For he concluded if he should do this, Christ would not go up to Jerusalem, and if He should not go up to Jerusalem, He should not die, for he knew that there the Scribes laid wait for Him.
REMIG; Otherwise; at this view of the majesty of the Lord, and His two servants, Peter was so delighted, that, forgetting every thing else in the world, he would abide here for ever. But if Peter was then so fired with admiration, what ravishment will it not be to behold the King in His proper beauty, and to mingle in the choir of the Angels, and of all the saints? In that Peter says, Lord, if you will, he shows the submission of a dutiful and obedient servant.
JEROME; Yet art you wrong, Peter, and as another Evangelist says, knows not what you say. Think not of three tabernacles, when there is but one tabernacle of the Gospel in which both Law and Prophets are to be repeated. But if you wilt have three tabernacles, set not the servants equal with their Lord, but make three tabernacles, yea make one for the Father, Son, and Holy Spirit, that They whose divinity is one, may have but one tabernacle, in your bosom.
REMIG; He was wrong moreover, in desiring that the kingdom of the elect should be set up on earth, when the Lord had promised to give it in heaven. He was wrong also in forgetting that himself and his fellows were mortal, and in desiring to come to eternal felicity without taste of death.
RABAN; Also in supposing that tabernacles were to be built for conversation in heaven, in which houses are not needed, as it is written in the Apocalypse, I saw not any temple therein.
5. While he yet spoke, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear you him.
6. And when the disciples heard it, they fell on their face, and were sore afraid.
7. And Jesus came and touched them, and said, Arise, and be not afraid.
8. And when they had lifted up their eyes, they saw no man, save Jesus only.
9. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
JEROME; While they thought only of an earthly tabernacle of boughs or tents, they are overshadowed by the covering of a bright cloud; While he yet spoke, there came a bright cloud and overshadowed them.
CHRYS; When the Lord threatens, He shows a dark cloud, as on Sinai; but here where He sought not to terrify but to teach, there appeared a bright cloud.
ORIGEN; The bright cloud overshadowing the Saints is the Power of the Father, or perhaps the Holy Spirit; or I may also venture to call the Savior that bright cloud which overshadows the Gospel, the Law, and the Prophets, as they understand who can behold His light in all these three.
JEROME; Forasmuch as Peter had asked unwisely, he deserves not any answer; but the Father makes answer for the Son, that the Lord's word might be fulfilled, He that sent me, he bears witness of me.
CHRYS; Neither Moses, nor Elias speak, but the Father greater than all sends a voice out of the cloud, that the disciples might believe that this voice was from God. For God has ordinarily shown Himself in a cloud, as it is written, Clouds and darkness are round about Him; and this is what is said, Behold, a voice out of the cloud.
JEROME; The voice of the Father is heard speaking from heaven, giving testimony to the Son, and teaching Peter the truth, taking away his error, and through Peter the other disciples also; whence he proceeds, This is my beloved Son. For Him make the tabernacle, Him obey; this is the Son, they are but servants; and they also ought as you to make ready a tabernacle for the Lord in the inmost parts of their heart.
CHRYS. Fear not then, Peter; for if God is mighty, it is manifest that the Son is also mighty; wherefore if He is loved, fear not you; for none forsakes Him whom He loves; nor cost you love Him equally with the Father. Neither does He love Him merely because He begot Him, but because He is of one will with Himself; as it follows, In whom I am well pleased; which is to say, in whom I rest content, whom I accept, for all things of the Father He performs with care, and His will is one with the Father; so if He will to be crucified, do not then speak against it.
HILARY; This is the Son, this the Beloved, this the Accepted; and He it is who is to be heard, as the voice out of the cloud signifies, saying, Hear you Him. For He is a fit teacher of doing the things He has done, who has given the weight of His own example to the loss of the world, the joy of the cross, the death of the body, and after that the glory of the heavenly kingdom.
REMIG; He says therefore, Hear you Him, as much as to say, Let the shadow of the Law be past, and the types of the Prophets, and follow you the one shining light of the Gospel. Or He says, Hear you Him, to show that it was He whom Moses had foretold, The Lord your God shall raise up a Prophet to you of your brethren like to me, Him shall you hear. Thus the Lord had witnesses on all sides; from heaven the voice of the Father, Elias out of Paradise, Moses out of Hades, the Apostles from among men, that at the name of Jesus every thing should bow the knee, of things in heaven, things on earth, and things beneath.
ORIGEN; The voice out of the cloud speaks either to Moses or Elias, who desired to see the Son of God, and to hear Him; or it is for the teaching of the Apostles.
GLOSS; It is to be observed, that the mystery of the second regeneration, that, to wit, which shall be in the resurrection, when the flesh shall be raised again, agrees well with the mystery of the first which is in baptism, when the soul is raised again. For in the baptism of Christ is shown the working of the whole Trinity; there was the Son incarnate, the Holy Ghost appearing in the figure of a dove, and the Father made known by the voice. In like manner in the transfiguration, which is the sacrament of the second regeneration, the whole Trinity appeared; the Father in the voice, the Son in the man, and the Holy Spirit in the cloud. It is made a question how the Holy Spirit was shown there in the dove, here in the cloud. Because it is His manner to mark His gifts by specific outward forms. And the gift of baptism is innocence, which is denoted by the bird of purity. But as in the resurrection, He is to give splendor and refreshment, therefore in the cloud are denoted both the refreshment and the brightness of the rising bodies. It follows, And when the disciples heard it, they fell on their faces, and feared greatly.
JEROME; Their cause of terror is threefold. Because they knew that they had done amiss; or because the bright cloud had covered them; or because they had heard the voice of God the Father speaking; for human frailty cannot endure to look upon so great glory, and falls to the earth trembling through both soul and body. And by how much higher any one has aimed, by so much lower will be his fall, if he shall be ignorant of his own measure.
REMIG; Whereas the holy Apostles fell upon their faces, that was a proof of their sanctity, for the saints are always described to fall upon their faces, but the wicked to fall backwards.
CHRYS; But when before in Christ's baptism, such a voice came from heaven, yet none of the multitude then present suffered any thing of this kind, how is it that the disciples on the mount fell prostrate? Because in truth their solicitude was much, the height and loneliness of the spot great, and the transfiguration itself attended with terrors, the clear light and the spreading cloud; all these things together wrought to terrify them.
JEROME; And whereas they were laid down, and could not raise themselves again, He approaches them, touches them gently, that by His touch their fear might be banished, and their unnerved limbs gain strength; And Jesus drew near, and touched them. But He further added His word to His hand, And said to them, Arise, fear not. He first banishes their fear, that He may after impart teaching.
It follows, And when they lifted up their eyes, they saw no man, save Jesus on/y; which was done with good reason; for had Moses and Elias continued with the Lord, it might have seemed uncertain to which in particular the witness of the Father was borne. Also they see Jesus standing after the cloud has been removed, and Moses and Elias disappeared, because after the shadow of the Law and Prophets has departed, both are found in the Gospel.
It follows; And as they came down from the mount, Jesus charged them, saying, Tell no man this vision, until the Son of Man shall rise from the dead. He will not be preached among the people, lest the marvel of the thing should seem incredible, and lest the cross following after so great glory should cause offense.
REMIG; Or, because if His majesty should be published among the people, they should hinder the dispensation of His passion, by resistance to the chief Priests; and thus the redemption of the human race should suffer impediment.
HILARY; He enjoins silence respecting what they had seen, for this reason, that when they should be filled with the Holy Spirit, they should then become witnesses of these spiritual deeds.
Catena Aurea Matthew 17
Catholic Culture
Ordinary Time: August 6th
Feast of the Transfiguration
MASS READINGS
August 06, 2017 (Readings on USCCB website)
COLLECT PRAYER
O God, who in the glorious Transfiguration of your Only Begotten Son confirmed the mysteries of faith by the witness of the Fathers and wonderfully prefigured our full adoption to sonship, grant, we pray, to your servants, that, listening to the voice of your beloved Son, we may merit to become co-heirs with him. Who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
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Old Calendar: Transfiguration of Our Lord; St. Sixtus II, pope & Felicissimus & Agapitus, martyrs
This feast became widespread in the West in the 11th century and was introduced into the Roman calendar in 1457 to commemorate the victory over Islam in Belgrade. Before that, the Transfiguration of the Lord was celebrated in the Syrian, Byzantine, and Coptic rites. The Transfiguration foretells the glory of the Lord as God, and His Ascension into heaven. It anticipates the glory of heaven, where we shall see God face to face. Through grace, we already share in the divine promise of eternal life.
According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, in addition to the Feast of the Transfiguration; today is also the feast Sts. Sixtus II and Felicissimus & Agapitus who were martyred during the persecution of Valerian.
The Transfiguration
Our divine Redeemer, being in Galilee about a year before His sacred Passion, took with him St. Peter and the two sons of Zebedee, Sts. James and John, and led them to a retired mountain. Tradition assures us that this was Mount Thabor, which is exceedingly high and beautiful, and was anciently covered with green trees and shrubs, and was very fruitful. It rises something like a sugar-loaf, in a vast plain in the middle of Galilee. This was the place in which the Man-God appeared in His glory.
Whilst Jesus prayed, he suffered that glory which was always due to his sacred humility, and of which, for our sake, He deprived it, to diffuse a ray over His whole body. His face was altered and shone as the sun, and his garments became white as snow. Moses and Elias were seen by the three apostles in his company on this occasion, and were heard discoursing with him of the death which he was to suffer in Jerusalem.
The three apostles were wonderfully delighted with this glorious vision, and St. Peter cried out to Christ, "Lord, it is good for us to be here. Let us make three tents: one for thee, one for Moses, and one for Elias" Whilst St. Peter was speaking, there came, on a sudden, a bright shining cloud from heaven, an emblem of the presence of God's majesty, and from out of this cloud was heard a voice which said, "This is my beloved Son, in whom I am well pleased; hear ye him" The apostles that were present, upon hearing this voice, were seized with a sudden fear, and fell upon the ground; but Jesus, going to them, touched them, and bade them to rise. They immediately did so, and saw no one but Jesus standing in his ordinary state.
This vision happened in the night. As they went down the mountain early the next morning, Jesus bade them not to tell any one what they had seen till he should be risen from the dead.
Excerpted from Butler's Lives of the Saints, Benziger Bros. ed. [1894]
In the Transfiguration Christ enjoyed for a short while that glorified state which was to be permanently His after His Resurrection on Easter Sunday. The splendor of His inward Divinity and of the Beatific Vision of His soul overflowed on His body, and permeated His garments so that Christ stood before Peter, James, and John in a snow-white brightness. The purpose of the Transfiguration was to encourage and strengthen the Apostles who were depressed by their Master's prediction of His own Passion and Death. The Apostles were made to understand that His redeeming work has two phases: The Cross, and glory—that we shall be glorified with Him only if we first suffer with Him.
— Rt. Rev. Msgr. Rudolph G. Bandas
Sts. Sixtus II & Felicissimus & Agapitus
The Martyrs Archdeacon Laurence, Pope Sixtus, Deacons Felicissimus and Agapitus, the Soldier Romanus were citizens of Rome, and suffered in the year 258 under the emperor Valerian (253-259). Holy Pope Sixtus, born at Athens, received a fine education, preached in Spain and was made bishop in Rome following the martyr's death of Holy Pope Stephen. These were times when a pope occupying the Roman throne, was known to choose death for the faith. In a short while St Sixtus also was arrested and put in prison together with his deacons Felicissimus and Agapitus.
When the holy archdeacon Laurence visited Pope Sixtus, whom they held in prison, he cried out with tears: "Whither art thou gone, father? Why hast thou forsaken thine archdeacon, with whom always thou hast offered the Bloodless Sacrifice? Take thy son with thee, that I may be thy companion in having blood shed for Christ!" St Sixtus answered him: "I have not forsaken thee, my son. I am old and go to an easy death, but yet greater sufferings await thee. Know, that after three days upon our death thou shalt follow after me. And now go, take the church treasury and distribute it to the poor and needy Christians." St Laurence zealously did the bidding of the holy hierarch.
Having heard, that Pope Sixtus had been taken to trial with the deacons, St Laurence went there so as to witness their deed, and he said to the holy bishop: "Father, I have already fulfilled thy command, and distributed by hand thine treasury; forsake me not!" Hearing something about treasure, soldiers put him under guard, and the other martyrs were beheaded (+6 August 258).
