For your reading, reflection, faith-sharing, comments, questions, discussion.

KEYWORDS: catholic; jesuschrist; lk9; ordinarytime; prayer;

Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.

From: Daniel 7:9-10, 13-14

Daniel’s Vision (Continuation)

[9] As I looked, thrones were placed and one that was ancient of days took his
seat; his raiment was white as snow, and the hair of his head like pure wool; his
throne was fiery flames, its wheels were burning fire. [10] A stream of fire issued
and came forth from before him; a thousand thousands served him, and ten thou-
sand times ten thousand stood before him; the court sat in judgment, and the
books were opened.

[13] I saw in the night visions, and behold, with the clouds of heaven there came
one like a son of man, and he came to the Ancient of Days and was presented
before him. [14] And to him was given dominion and glory and kingdom, that all
peoples, nations, and languages should serve him; his dominion is an everlasting
dominion, which shall not pass away, and his kingdom one that shall not be des-
troyed.

*********************************************************************************************
Commentary:

7:9-14. Divine judgment is passed on the kingdoms in this scene. God is depicted
as being seated on a throne in heaven, his glory flashing out and angels all around.
Judgment is about to take place, and it will be followed by execution of the sen-
tence. The books (v. 10) contain all the actions of men (cf. Jer 17:1; Mal 3:16; Ps
56:8; Rev 20:12). The seer is shown history past (not laid out according to chrono-
logy: all the empires are included in one glance), and he notes that a more severe
sentence is passed on the blasphemous horn than on the other beasts. They had
their lives extended (v. 12), that is, their deprivation of power did not spell the end;
but the little horn is destroyed forthwith. “Following in the steps of the prophets and
John the Baptist, Jesus announced the judgment of the Last Day in his preaching
(cf. Dan 7:10; Joel 3-4; Mal 3:19; Mt 3:7-42)” (”Catechism of the Catholic Church”,
678).

The one “like a son of man” who comes with the clouds of heaven and who, after
the judgment, is given everlasting dominion over all the earth, is the very antithe-
sis of the beasts. He has not risen from a turbulent sea like them; there is nothing
ferocious about him. Rather, he has been raised up by God (he comes with the
clouds of heaven) and he shares the human condition. The dignity of all mankind
is restored through this son of man’s triumph over the beasts. This figure, as we
will discover later, stands for ‘the people of the saints of the Most High’ (7:27), that
is, faithful Israel. However, he is also an individual (just as the winged lion was an
individual, and the little horn), and insofar as he is given a kingdom, he is a king.
What we have here is an individual who represents the people. In Jewish circles
around the time of Christ, this “son of man” was interpreted as being the Messiah,
a real person (cf. “Book of the Parables of Enoch”); but it was a title that became
linked to the sufferings of the Messiah and to his resurrection from the dead only
when Jesus Christ applied it to himself in the Gospel. “Jesus accepted Peter’s
profession of faith, which acknowledged him to be the Messiah, by announcing
the imminent Passion of the Son of Man (cf. Mt 16:23). He unveiled the authentic
content of his messianic kingship both in the transcendent identity of the Son of
Man ‘who came down from heaven’ (Jn 3:13; cf. Jn 6:62; Dan 7:13), and in his
redemptive mission as the suffering Servant: ‘The Son of Man came not to be
served but to serve, and to give his life as a ransom for many’ (Mt 20:28; cf. Is
53:10-12)” (”Catechism of the Catholic Church”, 440).

When the Church proclaims in the Creed that Christ is seated at the right hand
of the Father, she is saying that it was to Christ that dominion was given; “Being
seated at the Father’s right hand signifies the inauguration of the Messiah’s king-
dom, the fulfillment of the prophet Daniel’s vision concerning the Son of man; ‘To
him was given domination and glory and kingdom, that all peoples, nations, and
languages should serve him; his dominion is an everlasting dominion, which shall
not pass away, and his kingdom one that shall not be destroyed’ (Dan 7:14). After
this event the apostles became witnesses of the ‘kingdom [that] will have no end’
(Nicene Creed)” (”Catechism of the Catholic Church”, 664).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: 2 Peter 1:16-19

The Transfiguration, an Earnest of the Second Coming

[16] For we did not follow cleverly devised myths when we made known to you
the power and coming of our Lord Jesus Christ, but we were eyewitnesses of
His majesty. [17] For when He received honor and glory from God the Father
and the voice was borne to Him by the Majestic Glory, “This is My beloved Son,
with whom I am well pleased,” [18] we heard this voice borne from heaven, for
we were with Him on the holy mountain.

Prophecy and the Second Coming

[19] And we have the prophetic word made more sure. You will do well to pay
attention to this as to a lamp shining in a dark place, until the day dawns and
the morning star rises in your hearts.

*********************************************************************************************
Commentary:

16-18. The transfiguration of Jesus Christ, at which the voice of God the Father
was heard (verses 16-18), and the testimony of the Old Testament prophets
(verses 19-21) are a guarantee of the doctrine of Christ’s second coming.

“The power and coming of our Lord Jesus Christ”: this phrase sums up the pur-
pose of apostolic preaching: “power” indicates that Jesus Christ is God and is
almighty like the Father; the “coming (literally “Parousia”) means the same as
His manifestation in glory at the end of time. This is not a matter of “myth”; it
will be as real as His sojourn on this earth, of which the Apostles are “eyewit-
nesses”. When speaking of the Transfiguration, the sacred writer refers to the
“majesty” of Jesus Christ (an attribute which He always possesses, because
He is God) and the “voice” of the Father confirming Christ’s divine nature (cf.
Matthew 17:5). The simple line of argument is that if Jesus Christ allowed His
divinity to be glimpsed just for a moment, He will also be able to manifest it in
its fullness and forever at the end of time.

“On the holy mountain”: this wording indicates that he is referring to the transfi-
guration and not to the baptism of our Lord (Matthew 3:16-17). The mountain is
described as “holy” because a theophany occurred there; similarly, in the Old
Testament Zion is called a “holy mountain” because God revealed Himself there
(cf. Psalm 2:6; Isaiah 11:9).

19-21. “The prophetic word” finds its complete fulfillment in Jesus Christ (cf.
Hebrews 1:1). This does not refer to a particular prophecy; at that time “the pro-
phetic word” meant the messianic prophecies or (more usually) all the Old Tes-
tament insofar as it proclaims the enduring salvation to come.

These verses encapsulate the whole notion of biblical prophecy—its value, inter-
pretation 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 Corin-
thians 3:14-16) and, in their turn, shed light on it and explain it” (Vatican II,
“Dei Verbum”, 16).

By reaching their fulfillment in Jesus Christ, the Old Testament prophecies con-
firm the truthfulness of what Jesus said and did. Together with the Transfiguration
they constitute a guarantee of the second coming of the Lord.

The comparison of prophecy to the morning star is a very good one, for that star
is designed to bring light and announce the coming of day. Similarly, the fullness
of Revelation which begins with the earthly life of Christ will reach its climax when
He comes in glory.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 9:28b-36

The Transfiguration

[28b] [Jesus] took with him Peter and John and James, and went up on the moun-
tain to pray. [29] And as he was praying, the appearance of his countenance was
altered, and his raiment became dazzling white. [30] And behold, two men talked
with him, Moses and Elijah, [31] who appeared in glory and spoke of his depar-
ture, which he was to accomplish at Jerusalem. [32] Now Peter and those who
were with him were heavy with sleep, and when they wakened they saw his glory
and the two men who stood with him. [33] And as the men were parting from him,
Peter said to Jesus, “Master, it is well that we are here; let us make three booths,
one for you and one for Moses and one for Elijah” — not knowing what he said.
[34] As he said this, a cloud came and overshadowed them; and they were afraid
as they entered the cloud. [35] And a voice came out of the cloud, saying, “This
is my Son, my Chosen; listen to him!” [36] And when the voice had spoken,
Jesus was found alone. And they kept silence and told no one in those days
anything of what they had seen.

*********************************************************************************************
Commentary:

28-36. By His transfiguration Jesus strengthens His disciples’ faith, revealing a
trace of the glory His body will have after the Resurrection. He wants them to rea-
lize that His passion will not be the end but rather the route He will take to reach
His glorification. “For a person to go straight along the road, he must have some
knowledge of the end—just as an archer will not shoot an arrow straight unless
he first sees the target [...]. This is particularly necessary if the road is hard and
rough, the going heavy, and the end delightful” (St. Thomas Aquinas, “Summa
Theologiae”, III, q. 45, a. 1).

Through the miracle of the Transfiguration Jesus shows one of the qualities of glo-
rified bodies—brightness, “by which the bodies of the saints shall shine like the
sun, according to the words of our Lord recorded in the Gospel of St. Matthew:
‘The righteous will shine like the sun in the Kingdom of their Father’ (Matthew 13:
43). To remove the possibility of doubt on the subject, He exemplifies this in His
transfiguration. This quality the Apostle (St. Paul) sometimes calls glory, some-
times brightness: ‘He will change our lowly body to be like His glorious body’
(Philippians 3:21); and again, ‘It is sown in dishonor, it is raised in glory’ (1 Corin-
thians 15:43). Of this glory the Israelites beheld some image in the desert, when
the face of Moses, after he had enjoyed the presence and conversation of God,
shone with such luster that they could not look on it (Exodus 34:29; 2 Corinthians
3:7). This brightness is a sort of radiance reflected by the body from the supreme
happiness of the soul. It is a participation in that bliss which the soul enjoys [...].
This quality is not common to all in the same degree. All the bodies of the saints
will be equally impassible; but the brightness of all will not be the same, for, ac-
cording to the Apostle, ‘There is one glory of the sun, and another of the moon,
and another glory of the stars; for star differs from star in glory. So it is with the
resurrection of the dead’ (1 Corinthians 15:4f)” (”St. Pius V Catechism”, I, 12, 13).
See also the notes on Matthew 17:1-13; 17:5; 17:10-13; and Mark 9:2-10; 9:7.

31. “And spoke of His departure”: that is, His departure from this world, in other
words, His death. It can also be understood as meaning our Lord’s Ascension.

35. “Listen to Him!”: everything God wishes to say to mankind He has said
through Christ, now that the fullness of time has come (cf. Hebrews 1:1). “There-
fore,” St. John of the Cross explains, “if any now should question God or desire
a vision or revelation, not only would he be acting foolishly but he would be com-
mitting an offense against God, by not fixing his gaze on Christ with no desire for
any new thing. For God could reply to him in this way: ‘If I have spoken all things
to you in My Word, which is My Son, and I have no greater word, what answer
can I give you now, or what can I reveal to you that is greater than this? Fix your
eyes on Him alone, for in Him I have spoken and revealed to you all things, and
in Him you will find even more than what you ask for and desire [...]. Hear Him,
for I have no more faith to reveal, nor have I any more things to declare’” (”Ascent
of Mount Carmel”, Book 2, Chapter 22, 5).

*********************************************************************************************

Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: White.

First reading
Daniel 7:9-10,13-14 ©

His robe was white as snow

As I watched:

Thrones were set in place

and one of great age took his seat.

His robe was white as snow,

the hair of his head as pure as wool.

His throne was a blaze of flames,

its wheels were a burning fire.

A stream of fire poured out,

issuing from his presence.

A thousand thousand waited on him,

ten thousand times ten thousand stood before him.

A court was held

and the books were opened.

I gazed into the visions of the night.

And I saw, coming on the clouds of heaven,

one like a son of man.

He came to the one of great age

and was led into his presence.

On him was conferred sovereignty,

glory and kingship,

and men of all peoples, nations and languages became his servants.

His sovereignty is an eternal sovereignty

which shall never pass away,

nor will his empire ever be destroyed.

Responsorial Psalm
Psalm 96(97):1-2,5-6,9 ©

The Lord is king, most high above all the earth.

The Lord is king, let earth rejoice,

let all the coastlands be glad.

Cloud and darkness are his raiment;

his throne, justice and right.

The Lord is king, most high above all the earth.

The mountains melt like wax

before the Lord of all the earth.

The skies proclaim his justice;

all peoples see his glory.

The Lord is king, most high above all the earth.

For you indeed are the Lord

most high above all the earth,

exalted far above all spirits.

The Lord is king, most high above all the earth.

When a Feast of the Lord falls on a weekday, there is no reading after the Psalm and before the Gospel.

Gospel Acclamation	Mt17:5

Alleluia, alleluia!

This is my Son, the Beloved:

he enjoys my favour.

Listen to him.

Alleluia!

Gospel	Luke 9:28-36 ©

Jesus is transfigured before them

Jesus took with him Peter and John and James and went up the mountain to pray. As he prayed, the aspect of his face was changed and his clothing became brilliant as lightning. Suddenly there were two men there talking to him; they were Moses and Elijah appearing in glory, and they were speaking of his passing which he was to accomplish in Jerusalem. Peter and his companions were heavy with sleep, but they kept awake and saw his glory and the two men standing with him. As these were leaving him, Peter said to Jesus, ‘Master, it is wonderful for us to be here; so let us make three tents, one for you, one for Moses and one for Elijah.’ – He did not know what he was saying. As he spoke, a cloud came and covered them with shadow; and when they went into the cloud the disciples were afraid. And a voice came from the cloud saying, ‘This is my Son, the Chosen One. Listen to him.’ And after the voice had spoken, Jesus was found alone. The disciples kept silence and, at that time, told no one what they had seen.

Does not this fool know that DEPLORABELS were the targets?

The Holy Transfiguration of Our Lord and God and Savior Jesus Christ is universally celebrated by Orthodox and Catholic alike on this day, which falls 40 days before the Feast of the Exaltation of the Cross (September 14). The connection between these feasts is reflected in the hymnography below:

Apolytikion of Holy Transfiguration
Grave Tone

You were transfigured on the Mount, Christ God revealing Your glory to Your disciples, insofar as they could comprehend. Illuminate us sinners also with Your everlasting light, through the intercessions of the Theotokos. Giver of light, glory to You.

Kontakion of Holy Transfiguration
Grave Tone

You were transfigured upon the mount, O Christ our God, and Your disciples, in so far as they could bear, beheld Your glory. Thus, when they see You crucified, they may understand Your voluntary passion, and proclaim to the world that You are truly the effulgence of the Father.

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 9
28.	And it came to pass about eight days after these words, that he took Peter, and James, and John, and went up into a mountain to pray.	Factum est autem post hæc verba fere dies octo, et assumpsit Petrum, et Jacobum, et Joannem, et ascendit in montem ut oraret.	εγενετο δε μετα τους λογους τουτους ωσει ημεραι οκτω και παραλαβων πετρον και ιωαννην και ιακωβον ανεβη εις το ορος προσευξασθαι
29.	And whilst he prayed, the shape of his countenance was altered, and his raiment became white and glittering.	Et facta est, dum oraret, species vultus ejus altera : et vestitus ejus albus et refulgens.	και εγενετο εν τω προσευχεσθαι αυτον το ειδος του προσωπου αυτου ετερον και ο ιματισμος αυτου λευκος εξαστραπτων
30.	And behold two men were talking with him. And they were Moses and Elias,	Et ecce duo viri loquebantur cum illo. Erant autem Moyses et Elias,	και ιδου ανδρες δυο συνελαλουν αυτω οιτινες ησαν μωσης και ηλιας
31.	Appearing in majesty. And they spoke of his decease that he should accomplish in Jerusalem.	visi in majestate : et dicebant excessum ejus, quem completurus erat in Jerusalem.	οι οφθεντες εν δοξη ελεγον την εξοδον αυτου ην εμελλεν πληρουν εν ιερουσαλημ
32.	But Peter and they that were with him were heavy with sleep. And waking, they saw his glory, and the two men that stood with him.	Petrus vero, et qui cum illo erant, gravati erant somno. Et evigilantes viderunt majestatem ejus, et duos viros qui stabant cum illo.	ο δε πετρος και οι συν αυτω ησαν βεβαρημενοι υπνω διαγρηγορησαντες δε ειδον την δοξαν αυτου και τους δυο ανδρας τους συνεστωτας αυτω
33.	And it came to pass, that as they were departing from him, Peter saith to Jesus: Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for Moses, and one for Elias; not knowing what he said.	Et factum est cum discederent ab illo, ait Petrus ad Jesum : Præceptor, bonum est nos hic esse : et faciamus tria tabernacula, unum tibi, et unum Moysi, et unum Eliæ : nesciens quid diceret.	και εγενετο εν τω διαχωριζεσθαι αυτους απ αυτου ειπεν πετρος προς τον ιησουν επιστατα καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις μιαν σοι και μιαν μωσει και μιαν ηλια μη ειδως ο λεγει
34.	And as he spoke these things, there came a cloud, and overshadowed them; and they were afraid, when they entered into the cloud.	Hæc autem illo loquente, facta est nubes, et obumbravit eos : et timuerunt, intrantibus illis in nubem.	ταυτα δε αυτου λεγοντος εγενετο νεφελη και επεσκιασεν αυτους εφοβηθησαν δε εν τω εκεινους εισελθειν εις την νεφελην
35.	And a voice came out of the cloud, saying: This is my beloved Son; hear him.	Et vox facta est de nube, dicens : Hic est Filius meus dilectus, ipsum audite.	και φωνη εγενετο εκ της νεφελης λεγουσα ουτος εστιν ο υιος μου ο αγαπητος αυτου ακουετε
36.	And whilst the voice was uttered, Jesus was found alone. And they held their peace, and told no man in those days any of these things which they had seen.	Et dum fieret vox, inventus est Jesus solus. Et ipsi tacuerunt, et nemini dixerunt in illis diebus quidquam ex his quæ viderant.	και εν τω γενεσθαι την φωνην ευρεθη ο ιησους μονος και αυτοι εσιγησαν και ουδενι απηγγειλαν εν εκειναις ταις ημεραις ουδεν ων εωρακασιν

28. And it came to pass about eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
29. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.
30. And, behold, there talked with him two men, which were Moses and Elias:
31. Who appeared in glory, and spoke of his decease which he should accomplish at Jerusalem.

EUSEBIUS; Our Lord, when He made known to His disciples the great mystery of His second coming, that it might not seem that they were to believe in His words only, proceeds to works, manifesting to them, through the eyes of their faith, the image of His kingdom; as it follows, And it came to pass about eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

DAMASCENE; Matthew and Mark indeed say that the transfiguration took place on the sixth day after the promise made to the disciples, but Luke on the eighth. But there is no disagreement in these testimonies, but they who make the number six, taking off a day at each end, that is, the first and the last, the day on which He makes the promise, and that on which He fulfilled it, have reckoned only the intervening ones, but He who makes the number eight, has counted in each of the two days above mentioned. But why were not all called, but only some, to behold the sight? T here was only one indeed who was unworthy to see the divinity, namely Judas, according to the word of Isaiah, Let the wicked be taken away, that he should not behold the glory of God. If then he alone had been sent away, he might have, as it were from envy, been provoked to greater wickedness. Henceforward He takes away from the traitor every pretext for his treachery, seeing that He left below the rest of the company of the Apostles. But He took with Him three, that in the mouths of two or three witnesses every word should be established. He took Peter, indeed, because He wished to show him that the witness he had borne to Him was confirmed by the witness of the Father, and that he was as it were to preside over the whole Church. He took with Him James, who was to be the first of all the disciples to die for Christ; but He took John as the clearest singer of the sacred doctrine, that having seen the glory of the Son, which submits not to time, he might sound forth, In the beginning was the Word.

AMBROSE; Or, Peter went up, who received the keys of the kingdom of heaven, John, to whom was committed our Lord’s mother; James, who first suffered martyrdom.

THEOPHYL. Or, He takes these with Him as men who were able to conceal this thing, and reveal it to no one else. But going up into a mountain to pray, He teaches us to pray solitary, and going up, into stooping to earthly things.

DAMASCENE; Servants however pray in one way; our Lord prayed in another. For the prayer of the servant is offered up by the lifting up of the mind to God, but the holy mind of Christ, (who was hypostatically united to God,) prayed, that He might lead us by the hand to the ascent, whereby we mount up in prayer to God, and teach us that He is not opposed to God, but reverences the Father as His beginning, nay, even tempting the tyrant, who sought from Him whether He were God, (which the power of His miracles declared) He concealed as it were under the bait a hook; that he who had deceived man with the hope of divinity might fitly himself be caught with the clothing of humanity. Prayer is the revelation of Divine glory; as it follows, And as he prayed, the fashion of his countenance was altered.

CYRIL; Not as though His body changed its human form, but a certain glistening glory overspread it.

DAMASCENE; Now the devil, seeing His face shining in prayer, recollected Moses, whose face was glorified. But Moses indeed was arrayed with a glory, which came from without; our Lord, with that which proceeded from the inherent brightness of Divine glory. For since in the hypostatical union there is one and the same glory of the Word and the flesh, He is transfigured not as receiving what He was not, but manifesting to His disciples what He was. Hence, according to Matthew, it is said, that He was transfigured before them, and that His face shone as the sun; for what the sun is in things of sense, God is in spiritual things. And as the sun, which is the fountain of light, cannot be easily seen, but its light is perceived from that which reaches the earth; so the countenance of Christ shines more intensely, like the sun, but His raiment is white as snow; as it follows, And his raiment was white and glistening; that is, lighted up by its participation of the divine light. And a little afterwards, But while these things were so, that it might be shown there was but one Lord of the new and old covenant, and the mouths of heretics might be shut, and men might believe in the resurrection, and He also, who was transfigured, be believed to be the Lord of the living and the dead, Moses and Elias, as servants, stand by their Lord in His glory; hence it follows, And behold there talked with him two men. For it became men, seeing the glory and confidence of their fellow servants, to admire indeed the merciful condescension of the Lord, but to emulate those who had labored before them, and looking to the pleasantness of future blessings, to be the more strengthened for conflicts. For he who has known the reward of his labors, will the more easily endure them.

CHRYS. Or else this took place because the multitude said He was Elias or Jeremias, to show the distinction between our Lord and His servants. And to make it plain that He was not an enemy of God, and transgressor of the law, He showed these two standing by Him; (for else, Moses the lawgiver, and Elias who was zealous for the glory of God, had not stood by Him,) but also to give testimony to the virtues of the men. For each had ofttimes exposed Himself to death in keeping the divine commands. He wishes also His disciples to imitate them in the government of the people, that they might be indeed meek like Moses, and zealous like Elias. He introduces them also to set forth the glory of His cross, to console Peter and the others who feared His Passion. Hence it follows, And spoke of his decease, which he should accomplish at Jerusalem.

CYRIL; The mystery, namely, of His Incarnation, also the life-giving Passion accomplished on the sacred cross.

AMBROSE; Now in a mystical manner, after the words above said, is exhibited the transfiguration of Christ, since he who hears the words of Christ, and believes, shall see the glory of His resurrection. For, on the eighth day the resurrection took place. Hence also several Psalms are written, ‘for the eighth,’ or perhaps it was that He might make manifest what He had said, that he who for the word of God shall lose his own life, shall save it, seeing that He will make good His promises at the resurrection.

BEDE; For as He rose from the dead after the seventh day of the Sabbath, during which He lay in the tomb, we also after the six ages of this world, and the seventh of the rest of souls, which meanwhile is passed in another life, shall rise again as it were in the eighth age.

AMBROSE; But Matthew and Mark have related that He took them with Him after six days, of which we may say after 6000 years, (for a thousand years in the Lord’s sight are as one day;) but more than 6000 years are reckoned. We had rather then take the six days symbolically, that in six days the works of the world were completed, that by the time we may understand the works, by the works the world. And so the times of the world being finished, the resurrection to come is declared; or because, He who has ascended above the world, and has passed beyond the moments of this life, is waiting, seated as it were on a high place, for the everlasting fruit of the resurrection.

BEDE; Hence He ascends the mountain to pray and be transfigured, to show that those who expect the fruit of the resurrection, and desire to see the King in His glory, ought to have the dwelling place of their hearts on high, and be ever on their knees in prayer.

AMBROSE; I should think that in the three who are taken up into the mountain, was contained in a mystery the human race, because from the three sons of Noah sprung the whole race of man; I did not perceive that they were chosen out. Three then are chosen to ascend the mountain, because none can see the glory of the resurrection, but they who have preserved the mystery of the Trinity with inviolable purity of faith.

BEDE; Now the transfigured Savior shows the glory of His own coming, or our resurrection; who as He then appeared to His Apostles shall in like manner appear to all the elect. But the raiment of the Lord is taken for the band of His Saints, which in truth when our Lord was upon earth seemed to be despised, but when He sought the mount, shines with a new whiteness; for now are we the sons of God; and it does not yet appear what we shall be. But we know that, when he shall appear, we shall be like him.

AMBROSE; Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.

32. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
33. And it came to pass, as they departed from him, Peter said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for you, and one for Moses, and one for Elias: not knowing what he said.
34. While he thus spoke, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
35. And there came a voice out of the cloud, saying This is my beloved Son: hear him.
36. And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

THEOPHYL. While Christ is engaged in prayer, Peter is heavy with sleep, for he was weak, and did what was natural to man; as it is said, But Peter and they that were with him were heavy with sleep. But when they awake, they behold His glory, and the two men with Him; as it follows, And when they were awake, they saw his glory, and the two men that stood with him.

CHRYS. Or, by the word sleep, he means that strange maze that fell upon them by reason of the vision. For it was not night time, but the exceeding brightness of the light weighed down their weak eyes.

AMBROSE; For the incomprehensible brightness of the Divine nature oppresses our bodily senses. For if the sight of the body is unable to contain the sun's ray when opposite to the eyes which behold it, how can the corruption of our fleshly members endure the glory of God? And perhaps they were oppressed with sleep, that after their rest they might behold the sight of the resurrection. Therefore when they were awake they saw His glory. For no one, except he is watching, sees the glory of Christ. Peter was delighted, and as the allurements of this world enticed him not, was carried away by the glory of the resurrection. Hence it follows, And it came to pass as they departed, &c.

CYRIL; For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore it seemed good to him to abide on the mount.

DAMAS. It were not good for you, Peter, that Christ should abide there, for if He had remained, the promise made to you would never receive its accomplishment. For neither would you have obtained the keys of the kingdom, nor the tyranny of death been abolished. Seek not bliss before its time, as Adam did to be made a God. The time shall come when you shall enjoy the sight without ceasing, and dwell together with Him who is light and life.

AMBROSE; But Peter distinguished not only by earnest feeling, but also by devout deeds, wishing like a zealous workman to build three tabernacles, offers the service of their united labor; for it follows, let us make three tabernacles, one for you, &c.

DAMAS. But the Lord ordained you not the builder of tabernacles, but of the universal Church. Your words have been brought to pass by your disciples, by your sheep, in building a tabernacle, not only for Christ, but also for His servants. But Peter said not this deliberately, but through the inspiration of the Spirit revealing things to come, as it follows, not knowing what he said.

CYRIL; He knew not what he said, for neither was the time come for the end of the world, or for the Saints' enjoyment of their promised hope. And when the dispensation was now commencing, how was it fitting that Christ should abandon His love of the world, Who was willing to suffer for it?

DAMAS. It behoved Him also not to confine the fruit of His incarnation to the service of those only who were on the mount, but to extend it to all believers, which was to be accomplished by His cross and passion.

TIT. BOST. Peter also was ignorant what he said, seeing that it was not proper to make three tabernacles for the three. For the servants are not received with their Lord, the creature is not placed beside the Creator.

AMBROSE; Nor does the condition of man in this corruptible body allow of making a tabernacle to God, whether in the soul or in the body, or in any other place; and although he knew not what he said, yet a service was offered which not by any deliberate forwardness, but its premature devotion, receives in abundance the fruits of piety. For his ignorance was part of his condition, his offer of devotion.

CHRYS. Or else Peter heard that it was necessary Christ must die, and on the third day rise again, but he saw around him a very remote and solitary place; he supposed therefore that the place had some great protection. For this reason he said, It is good for us to be here. Moses a too was present, who entered into the cloud. Elias, who on the mount brought down fire from heaven. The Evangelist then, to indicate the confusion of mind in which he utters this, added, Not knowing what he said.

AUG. Now in what Luke here says of Moses and Elias, And it came to pass as they departed from him, Peter said to Jesus, Master, it is good for us to be here, he must not be thought contrary to Matthew and Mark, who have so connected Peter's suggestion of this, as if Moses and Elias were still speaking with our Lord. For they did not expressly state that Peter said it then, but rather were silent about what Luke added, that as they departed, Peter suggested this to our Lord.

THEOPHYL. But while Peter spoke, our Lord builds a tabernacle not made with hands, and enters into it with the Prophets. Hence it is added, While he thus spoke there came a cloud and overshadowed them, to show that He was not inferior to the Father. For as in the Old Testament it was said, the Lord dwelt in the cloud, so now also a cloud received our Lord, not a dark cloud, but bright and shining.

BASIL; For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud.

AMBROSE; For it is the overshadowing of the divine Spirit which does not darken, but reveals secret things to the hearts of men.

ORIGEN; Now His disciples being unable to bear this, fell down, humbled under the mighty hand of God, greatly tom afraid since they knew what was said to Moses, No man shall see my face, and live. Hence it follows, And they feared as they entered into the cloud.

AMBROSE; Now observe, that the cloud was not black from the darkness of condensed air, and such as to overcast the sky with a horrible gloom, but a shining cloud, from which we were not moistened with rain, but as the voice of Almighty God came forth the dew of faith was shed upon the hearts of men. For it follows, And there came a voice out of the cloud, saying, This is my beloved Son: hear you him. Elias was not His Son. Moses was not. But this is the Son whom you see alone.

CYRIL; How then should men suppose Him who is really the Son to be made or created, when God the Father thundered c. from above, This is my beloved Son! as if He said, Not one of My sons, but He who is truly and by nature My Son, according to whose example the others are adopted. He ordered them then to obey Him, when He added, Hear you him. And to obey Him more than Moses and Elias, for Christ is the end of the Law and the Prophets. Hence the Evangelist adds significantly, And when the voice was past, Jesus was found alone.

THEOPHYL. Lest in truth any one should suppose that these words, This is my beloved Son, were uttered about Moses or Elias.

AMBROSE; They then departed, when our Lord's manifestation had begun. There are three seen at the beginning, one at the end; for faith being made perfect, they are one. Therefore are they also received into the body of Christ, because we also shall be one in Christ Jesus; or perhaps, because the Law and the Prophets came out from the Word.

THEOPHYL. Now those things which began from the Word, end in the Word. For by this he implies that up to a certain time the Law and the Prophets appear, as here Moses and Elias; but afterwards, at their departure, Jesus is alone. For now abides the Gospel, legal things having passed away.

THEOPHYL; And mark, that as when our Lord was baptized in Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is declared, for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appear here in the cloud, there in the form of a dove, seeing that he who now preserves with a simple heart the faith which he receives, shall then in the light of open vision look upon those things which he believed.

ORIGEN; Now Jesus wishes not those things which relate to His glory to be spoken of before His passion. Hence it follows, And they kept it close. For men would have been offended, especially the multitude, if they saw Him crucified Who had been so glorified.

DAMAS. This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.

Catena Aurea Luke 9

Transfiguration

Duccio di Buoninsegna

1308-11
Tempera on wood, 48 x 50,5 cm
National Gallery, London

The anonymous O nata lux de lumine is the office hymn at Lauds of the Feast of the Transfiguration

O nata lux de lumine,
Jesu redemptor saeculi,
Dignare clemens supplicum
Laudes precesque sumere.

Qui carne quondam contegi
Dignatus es pro perditis,
Nos membra confer effici
Tui beati corporis.

O Light born of Light,
Jesus, redeemer of the world,
with loving-kindness deign to receive
suppliant praise and prayer.

Thou who once deigned to be clothed in flesh
for the sake of the lost,
grant us to be members
of thy blessed body.

“O Nata Lux” by Thomas Tallis (1505-1585), performed by The Tallis Scholars:

https://www.youtube.com/watch?v=-4pwX_ru7fc

🙏🙏🙏

Amen!

Pray for Pope Francis.

It's time to kneel down and pray for our nation (Sacramental Marriage)

Perpetual Novena for the Nation (Ecumenical)
Novena asking for St Michael The Archangel to stand with us and bring us victory

Prayers for The Religion Forum (Ecumenical)

7 Powerful Ways to Pray for Christians Suffering in the Middle East

August 6 2019

Feast of the Transfiguration of the Lord

Dn 7:9-10, 13-14

Responsorial Psalm Ps 97:1-2, 5-6, 9

Reading 2 2 Pt 1:16-19

Alleluia Mt 17:5c

Gospel LK 9:28b-36

Readings at Mass