[Catholic Caucus] My Catholic Life! The Glory of the Transfiguration - Tuesday, August 6, 2024

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.” Mark 9:5–7

Just prior to the Transfiguration, Jesus began to reveal to His disciples that He would suffer greatly, be rejected by the elders, be killed and then rise on the third day. This caused much fear for the disciples as they grappled with this unsettling revelation from our Lord. And even though Jesus remained firm with them and even rebuked Peter for his fear, Jesus also gave three of His disciples a very precious gift.

After much traveling, preaching, miracle working and private conversations about His passion with the Twelve, Jesus invited Peter, James and John to go with Him up a high mountain to pray. These disciples most likely had no idea what they would soon encounter. As they made the difficult and arduous journey, their minds must have been pondering not only the mighty deeds done by Jesus in the previous months but also His words about the suffering to come. As they struggled with this, much to their amazement, Jesus “was transfigured before them, and his clothes became dazzling white.” Suddenly Moses and Elijah appeared before them, representing the Law and the prophets. These two Old Testament figures appeared as a way of saying to these disciples that everything that Jesus was telling them was to take place to fulfill all that had been foretold about Him from of old.

Perhaps Jesus thought that if His disciples would not fully listen to Him, then seeing Moses and Elijah would help. But Jesus went even further. The Voice of the Father Himself thundered and said, “This is my beloved Son. Listen to him.” Thus, if these disciples would not ultimately listen to Jesus alone, or if even Moses and Elijah failed to convince them, then the last hope was the Father Himself. And Jesus delivered such a grace.

The Transfiguration was a true mercy. These disciples had never seen anything like it before. But it was most likely this act of mercy that ultimately helped them to accept the hard truth that Jesus was trying to teach them about His coming suffering and death. If the Father in Heaven Personally gave witness to Jesus, then everything that Jesus had said was trustworthy.

As we read through the Gospels and the many teachings God has given us through the Church, think about whether there are some teachings with which you struggle? Or in your own life, on a personal level, are there some things you know God wants of you but you find it difficult to accept? When confusion sets in, that means we are not listening, are not fully hearing what God is saying to us or are not understanding...

Reflect, today, upon this powerful experience given to these disciples by our Lord. Try to place yourself in the scene so as to witness Jesus transfigured in the most glorious way, with Moses and Elijah and with the thundering Voice of the Father. Allow the Father to speak also to you, telling you that all He has spoken through the Scriptures, the Church and within your own conscience is true. Allow this revelation to convince you on the deepest level to acknowledge not only the divinity of Jesus but also to “Listen to Him” in every way.

My transfigured Lord, You are glorious beyond imagination, and You revealed a small glimpse of this glory to Your disciples to help them trust You more fully. May I also trust in You more completely, knowing that all You have spoken to me is true. Please remove any doubt and fear in my life so that nothing keeps me from embracing Your holy will. Jesus, I trust in You.

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

First Reading:

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

Daniel's Vision
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[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 thousand 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 destroyed.

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Commentary:

7:1-12:13. Up to the end of chapter 6, Daniel has been the interpreter of kings' dreams; now his own dreams are interpreted for him by an angel or heavenly being: the interpreter explains dreams (chaps. 7-8), the meaning of Scripture (chap. 9), and a vision (chaps. 10-12); and Daniel himself notes it all down.

Daniel had announced to Nebuchadnezzar the end of time as part of the interpretation of his dream (cf. 2:28); now Daniel is told when it will happen (cf. 12:5-12); for him (cf. 2:28); he is given a more specific revelation in which the figure of the tyrannical Antiochus IV (described here symbolically) is depicted as the epitome of evil and his death will mark the end of the present age (cf. 11:45-12:1). Earlier, Daniel's wisdom was seen as a divine gift to be used for the benefit of foreign kings; now it is depicted as coming from a revelation in which God speaks to Daniel through heavenly messengers and tells him about the meaning of human history--a revelation that he must commit to writing, as a source of comfort and hope for the chosen people. "Revelation has set within history a point of reference which cannot be ignored if the mystery of human life is to be known. Yet this knowledge refers back constantly to the mystery of God which the human mind cannot exhaust but can only receive and embrace in faith. Between these two poles, reason has its own specific field in which it can enquire and understand, restricted only by its finiteness before the infinite mystery of God" (John Paul II, "Fides Et Ratio", 14).

7:1-28. This chapter marks the end of the part of the book written in Aramaic; in it we again find elements seen in chapter 2 (where the Aramaic part began); these include: the arrangement of history into four periods (symbolized there by metals, here by beasts) and the establishment of an everlasting kingdom at the end. Thus, the chapter closes the Aramaic section and acts as a kind of introduction to the chapters (in Hebrew) in which Daniel receives and writes down divine revelations. Chapter 8 is written in Hebrew and it explains chapter 7; and this pattern continues: chapter 9 is explained by chapter 10; and 11 by 12. Daniel first outlines his dream or vision, and it is then interpreted by an angelic being. In this chapter the content of the dream is given in vv. 1-14, and its interpretation in vv. 15-28. Vision and interpretation constitute a single event, an account of which Daniel writes down, as he mentions at start (cf. v. 1) and finish (cf. v. 28). Daniel's "signature" at beginning and end confirms the truth of his vision and the truthfulness of what he has written for the reader.

7:1-14. In chapter 5 the picture drawn of Belshazzar suggested that he stood figuratively for the sacrilegious King Antiochus IV. It is not surprising, then, that this dream of Daniel's is set in the first year of Belshazzar's reign, given that the climax of the prophecy (the little horn) concerns Antiochus IV. God is going to intervene definitively when irreligion is at its worst. There are two scenes in the vision--the beasts coming out of the sea (vv. 2-8) and the divine court and judgment (vv. 9-14).

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 sentence. 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 chronology: 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 antithesis 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 kingdom, 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).

Second Reading:

From: 2 Peter 1:16-19

The Transfiguration, an Earnest of the Second Coming
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[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
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[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.

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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 purpose 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 "eyewitnesses". 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 transfiguration 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 prophetic word" meant the messianic prophecies or (more usually) all the Old Testament insofar as it proclaims the enduring salvation to come.

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).

By reaching their fulfillment in Jesus Christ, the Old Testament prophecies confirm 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.

Gospel Reading:

From: Mark 9:2-10

The Transfiguration
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[2] And after six days Jesus took with Him Peter and James and John, and led them up a high mountain apart by themselves; and He was transfigured before them, [3] and His garments became glistening, intensely white, as no fuller on earth bleach them. [4] And there appeared to them Elijah with Moses; and they were talking to Jesus. [5] And 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." [6] For he did not know what to say, for they were exceedingly afraid. [7] And a cloud overshadowed them, and a voice came out of the cloud, "This is My beloved Son; listen to Him." [8] And suddenly looking around they no longer saw any one with them but Jesus only. [9] And as they were coming down the mountain, He charged them to tell no one what they had seen, until the Son of Man should have risen from the dead. [10] So they kept the matter to themselves, questioning what the rising from the dead meant.

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Commentary:

2-10. We contemplate in awe this manifestation of the glory of the Son of God to three of His disciples. Ever since the Incarnation, the divinity of our Lord has usually been hidden behind His humanity. But Christ wishes to show, to these favorite disciples, who will later be pillars of the Church, the splendor of His divine glory, in order to encourage them to follow the difficult way that lies ahead, fixing their gaze on the happy goal which is awaiting them at the end. This is why, as St. Thomas comments (cf. "Summa Theologiae", III, q. 45, a. 1), it was appropriate for Him to give them an insight into His glory. The fact that the Transfiguration comes immediately after the first announcement of His passion, and His prophetic words about how His followers would also have to carry His cross, shows us that "through many tribulations we must enter the kingdom of God" (Acts 14:22).

What happened at the Transfiguration? To understand this miraculous event in Christ's life, we must remember that in order to redeem us by His passion and death our Lord freely renounced divine glory and became man, assuming flesh which was capable of suffering and which was not glorious, becoming like us in every way except sin (cf. Hebrew 4:15). In the Transfiguration, Jesus Christ willed that the glory which was His as God and which His soul had from the moment of the Incarnation, should miraculously become present in His body. "We should learn from Jesus' attitude in these trials. During His life on earth He did not even want the glory that belong to Him. Though He had the right to be treated as God, He took the form of a servant, a slave (cf. Philippians 2:6)" (St J. Escriva, "Christ Is Passing By", 62). Bearing in mind WHO became man (the divinity of the person and the glory of His soul), it was appropriate for His body to be glorious; given the PURPOSE of His Incarnation, it was not appropriate, usually, for His glory to be evident. Christ shows His glory in the Transfiguration in order to move us to desire the divine glory which will be given us so that, having this hope, we too can understand "that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us" (Romans 8:18).

2. According to Deuteronomy (19:15), to bear witness to anything the evidence of two or three much concur. Perhaps this is why Jesus wanted three Apostles to be present. It should be pointed out that these three Apostles were specially loved by Him; they were with Him also at the raising of the daughter of Jairus (Mark 5:37) and will also be closest to Him during His agony at Gethsemane (Mark 14:33). Cf. note on Matthew 17:1-13.

7. This is how St. Thomas Aquinas explains the meaning of the Transfiguration: "Just as in Baptism, where the mystery of the first regeneration was proclaimed, the operation of the whole Trinity was made manifest, because the Son Incarnate was there, the Holy Spirit appeared under the form of a dove, and the Father made Himself known in the voice; so also in the Transfiguration, which is the sign of the second regeneration [the Resurrection], the whole Trinity appears—the Father in the voice, the Son in the man, the Holy Spirit in the bright cloud; for just as in Baptism He confers innocence, as signified by the simplicity of the dove, so in the Resurrection will He give His elect the clarity of glory and the refreshment from every form of evil, as signified by the bright cloud" ("Summa Theologiae", III, q. 45, 1.4 ad 2). For, really, the Transfiguration was in some way an anticipation not only of Christ's glorification but also of ours. As St. Paul says, "it is the same Spirit Himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with Him in order that we may also be glorified with Him" (Romans 8:16-17).

10. That the dead would rise was already revealed in the Old Testament (cf. Daniel 12:2-3; 2 Maccabees 7:9; 12:43) and was believed by pious Jews (cf. John 11:23-25). However, they were unable to understand the profound truth of the death and Resurrection of the Lord: they expected a glorious and triumphant Messiah, despite the prophecy that He would suffer and die (cf. Isaiah 53). Hence the Apostles' oblique approach; they too do not dare to directly question our Lord about His Resurrection.

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