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| “Transfiguration” by Lorenzo Lotto, 1510-12. |
Reading 1: Daniel 7:9-10,
13-14
As I watched:
Thrones were set up
and the Ancient One took his
throne.
His clothing was bright as
snow,
and the hair on his head as
white as wool;
his throne was flames of
fire,
with wheels of burning fire.
A surging stream of fire
flowed out from where he sat;
Thousands upon thousands were
ministering to him,
and myriads upon myriads
attended him.
The court was convened and
the books were opened.
As the visions during the
night continued, I saw:
One like a Son of man coming,
on the clouds of heaven;
When he reached the Ancient
One
and was presented before him,
The one like a Son of man
received dominion, glory, and kingship;
all peoples, nations, and
languages serve him.
His dominion is an
everlasting dominion
that shall not be taken away,
his kingship shall not be
destroyed.
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Commentary on Dn 7:9-10, 13-14
In this vision from the book of
Daniel, we see the symbolic descriptions for God the Father, “the Ancient One,” seated on the Throne
of Judgment (symbolized by fire), with all the faithful before him. Then comes
“one like a Son of Man;" this
reference is a messianic vision. Jesus took that title upon himself in
fulfillment of scripture (in addition to John 1:51, see
also Mark 14:62, Luke 22:69 and Matthew 26:64 all
of which reference the attendance of heavenly powers).
In the context of the Feast of the
Transfiguration, this image is consistent with that seen by the disciples in
the Gospel.
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Responsorial Psalm: Psalm 97:1-2,
5-6, 9
R. (1a and 9a) The Lord is
king, the Most High over all the earth.
The LORD is king; let the
earth rejoice;
let the many islands be glad.
Clouds and darkness are round
about him,
justice and judgment are the
foundation of his throne.
R. The Lord is king, the
Most High over all the earth.
The mountains melt like wax
before the LORD,
before the LORD of all the
earth.
The heavens proclaim his
justice,
and all peoples see his
glory.
R. The Lord is king, the
Most High over all the earth.
Because you, O LORD, are the
Most High over all the earth,
exalted far above all gods.
R. The Lord is king, the
Most High over all the earth.
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Commentary on Ps 97:1-2, 5-6, 9
This song of
thanksgiving rejoices in God’s rule of the earth from his heavenly throne. The
images presented extol God’s supreme authority over earth and heaven. The Heavenly Father is exalted above all of
man’s deified creations. The imagery is consistent with God’s special presence
(“clouds and darkness” seen but untouchable, emanating unspeakable power). The
psalmist announces God’s justice and power over all creation.
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Reading II: 2 Peter 1:16-19
Beloved:
We did not follow cleverly
devised myths
when we made known to you
the power and coming of our
Lord Jesus Christ,
but we had been eyewitnesses
of his majesty.
For he received honor and
glory from God the Father
when that unique declaration
came to him from the majestic glory,
“This is my Son, my beloved, with whom I am well
pleased.”
We ourselves heard this voice
come from heaven
while we were with him on the
holy mountain.
Moreover, we possess the
prophetic message that is altogether reliable.
You will do well to be
attentive to it,
as to a lamp shining in a
dark place,
until day dawns and the
morning star rises in your hearts.
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Commentary on 2 Pt 1:16-19
St. Peter offers his reference to
the transfiguration event, as part of an apologia; he presents his experience,
claiming Jesus as the Christ, the Son of God. He quotes the Gospel account of
this event explicitly, saying that he was indeed present and heard the words: “This
is my Son, my beloved, with whom I am well pleased.” (See Matthew 17:5; Mark 9:7; and Luke 9:35.)
CCC: 2 Pt 1:16-18 554
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Gospel: Mark 9:2-10
Jesus took Peter, James, and
his brother John,
and led them up a high
mountain apart by themselves.
And he was transfigured
before them,
and his clothes became
dazzling white,
such as no fuller on earth
could bleach them.
Then Elijah appeared to them
along with Moses,
and they were conversing with
Jesus.
Then Peter said to Jesus in
reply,
“Rabbi, it is good that we
are here!
Let us make three tents:
one for you, one for Moses,
and one for Elijah.”
He hardly knew what to say,
they were so terrified.
Then a cloud came, casting a
shadow over them;
from the cloud came a voice,
“This is my beloved Son.
Listen to him.”
Suddenly, looking around,
they no longer saw anyone
but Jesus alone with them.
As they were coming down from
the mountain,
he charged them not to relate
what they had seen to anyone,
except when the Son of Man
had risen from the dead.
So they kept the matter to
themselves,
questioning what rising from
the dead meant.
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Commentary on Mk 9:2-10
St. Mark’s account of the
transfiguration varies only slightly from the account found in St. Matthew (Matthew 17:1-9). In St.
Mark’s account the event takes place six days after his first prediction (see
side note below) of his own passion and resurrection (St. Luke has eight
days Luke 9:28b-36). Jesus brings Peter, James and
John with him and, by their presence gives them a special understanding that
his death and resurrection (and their own) will lead to the glory of the Kingdom
of God, not to an end as they had feared.(see also 2
Corinthians 3:18; 2 Peter 1:16-19).
Shown as it is to the select
disciples, the transfiguration prepares them to understand the necessary
connection between the passion and his rise to messianic glory. The imagery of
this event provides a recognizable reference to the greater mission of the
Lord, as he comes to fulfill both the Prophets (personified in Elijah) and the
Law (represented by Moses). Scholars agree that uniting and fulfilling the Law
and the Prophets represented in this tableau was a key message of this event.
The suggestion by St. Peter that he
erect three “booths” suggests the Jewish Feast of Booths which commemorates the
revelation of the Law by Moses at Mt. Sinai. A close parallel is
emphasized as the ultimate revelation of God in Christ is now played out.
The “bright cloud” is another Old Testament
symbol used to represent the immediate presence of Yahweh (see Exodus 19:9, 24:15-16 and 40:34-35). From
within it God speaks the same formula used at Jesus’ baptism (see Matthew 3:17) providing
the final absolute identity of Jesus as Christ.
A side note: the Lectionary
for Mass begins this reading with “Jesus took Peter…”, omitting “After
six days.” This omission removes an interesting numerological
reference to the event that takes place. The transfiguration is the revelation
of Christ as God’s Son. It completes the teaching referenced in the previous
verses. After six days of teaching Christ was revealed – seven representing the
complete or perfect number. The implication is that Christ’s perfect
revelation would come at the resurrection.
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Homily:
We are continually amazed that God’s own words, “listen to him,”
are ignored with such impunity. In the Transfiguration, sacred scripture gives
us a privileged view of a major revelatory event. Jesus, God Incarnate, reveals
his true essence, pure and dazzling, to three disciples, Peter, James, and
John. His identity is established without any doubt. Then the vision shows him
to be joined by the giver of the Law, Moses, and the first and foremost of
prophets, Elijah.
The vision becomes ultimate proof for us and for all of those who share faith in God that Jesus, God’s only Son comes to fulfill the promise of the Law of Moses and the predictions of the prophets. At this point in sacred scripture all the hopes and dreams of all the generations since Adam come together in a sigh of understanding and reverence.
The vision becomes ultimate proof for us and for all of those who share faith in God that Jesus, God’s only Son comes to fulfill the promise of the Law of Moses and the predictions of the prophets. At this point in sacred scripture all the hopes and dreams of all the generations since Adam come together in a sigh of understanding and reverence.
Saint Augustine would later summarize this understanding saying "The
New Testament is concealed in the Old; and the Old Testament is revealed in the
New."
As if the testimony of the vision foreseen by Daniel was not eloquent enough, God himself, wrapped in clouds as in Moses’ time, comes to the happy (but frightened) witnesses and tells them “This is my beloved Son. Listen to him.” Peter, James, and John must have been certain they would die, having heard that voice and felt the divine presence.
Those exact words: “This is my beloved Son. Listen to him,” were repeated by Peter in his second letter. There can be no doubt as to their meaning or source. The fact that we all come together to worship the Savior is proof that we believe in the identity of Jesus. But, again, what of the second part of that phrase: “listen to him”? One might ask “But how do we listen to one who no longer walks among us in the flesh? How can we hear the voice of one who has gone on before us to prepare a place in his Father’s Heavenly Kingdom?”
Of course we can listen to him. We listen to the words he left us in the Gospel. We listen to him speak to us intimately in prayer (recalling, of course, the key word “listen” and remembering that God gave us two ears but only one mouth for a reason). Finally we listen to him through his apostles and their successors to whom he gave the keys to His Kingdom. We are guided by the Teaching Magisterium of the Church, the guardian of truth.
However, like children we frequently do not listen; sometimes because we choose not to, sometimes because we forget. Today, in the great feast of the Transfiguration we are reminded as God himself speaks to us once more: “This is my beloved Son. Listen to him.”
Pax
In other years Monday of the Eighteenth Week in Ordinary Time
[1]
The picture is “Transfiguration” by Lorenzo Lotto, 1510-12.
[3]
The readings are taken from the New American Bible, with the exception of the
psalm and its response which were developed by the International Committee for
English in Liturgy (ICEL). This republication is not authorized by USCCB and is
for private use only.
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