Transfiguration of the Lord

There are four texts within the New Testament which narrate (more or less) the Transfiguration of the Lord on Mount Tabor. They include Matthew chapter 17, Mark chapter 9, Luke chapter 9 and 2 Peter chapter 1. The narrative in Matthew and Mark are quite similar. Luke (as expected) is a little more detailed. Simon Peter, who identifies himself as a bond-servant and apostle of Jesus Christ, simply confirms the event. He is one of three personal eyewitnesses.

In today’s Daily Office, the reader is introduced to Anastasius of Sinai (flourished 7th century). He gives a homily on the Feast Day of the Transfiguration (something which was universally celebrated in the Church). He identifies that six days prior to the event on Mount Tabor, Jesus warned his disciples, “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.” (Matthew 16: 28) His homily was a good reminder to myself to re-read what comes before and after events which are narrated in the Gospels. Before (1) multiplication of loaves and fishes, (2) Peter makes his famous confession of faith. (3) Jesus warns His disciples that he will be rejected in Jerusalem, put to death and rise again on the third day. (4) Peter resists such notions. (5) Jesus warns his disciples that they must deny themselves and pick up their cross daily And (6) there will be some there who would not see death until they see the Son of Man coming in His kingdom.” After (1) The healing of the Demon-possessed Boy. (2) Peter’s retrieving a coin from a fish in the sea, as a means of paying the temple tax. Be that as it may,?"What does Jesus mean by the words entering in His kingdom?"

Cross Leading to Glory

Anastasius picks up on the language of the Gospel authors which equate, Jesus’ death on the Cross with His entrance into His Kingdom. The thief on the cross confirms the same message. “And he [the good thief] was saying, “Jesus, remember me when You come into Your kingdom!” (Luke 23: 42,43) The thief’s death in union with Christ will lead to similar glory. Paul makes the same appeal in his Letter to the Romans. “The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.” (Romans 8:16-17) The same notion is captured within Luke’s account of Jesus speaking with two disciples after His Resurrection. “You foolish men and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to come into His glory?” (Luke 24: 25, 26)

Anastasius argues that the Lord’s Transfiguration in the presence of Peter, James, and John literally fulfills the earlier prophecy, “some here will not taste death until they see the Son of Man coming in His kingdom.” James the brother of John dies (44 AD) -- which is after Jesus’ ascension into Heaven. Peter dies around 68 AD and John dies sometime around 100 AD. It is said that he was 93 years old. In essence, on Mount Tabor they witness the Son of Man coming in His Kingdom.?

Six Days

Matthew writes, “Six days later, Jesus took with Him Peter and James, and his brother John, and led them up on a high mountain by themselves.” It is tempting to see in the language a re-reading of the sixth day creation of the first man and woman. In which case, the transfiguration points to the new Adam as well as the re-creation of man and woman in Christ Jesus. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” (2 Corinthians 5:17) Matthew continues, “And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. And behold, Moses and Elijah appeared to them, talking with Him.” There is quite a bit to unpack in such language. The first reading at Mass is taken from Book of Daniel and the vision of the “Son of Man.” (cf. Daniel 7:9-14) With the mention of Moses and Elijah, one might considered the two narratives identifying the manner in which Moses hid his face, “for he was afraid to look at God” and then later when Moses requested from the Lord God, “Let me see your face.” The Lord God places Moses on a cliff and covers his face with his hand until he passes by. Moses sees the Lord God from behind. (cf. Exodus 3:6; 33:17-23; Canticles of Canticles 2:14) Moses waiting in the bosom of Abraham finally sees and speaks to God face to face in the person of Jesus Christ, the Incarnated Word of God. “If you have seen me, you have seen the Father.” (Jn 14:7-14) Anastasius also speaks about the vision as a means of preparing and encouraging Peter, James, and John as they move towards Jerusalem and Calvary. The Transfiguration brings with it not only revelation but also actual grace. It is no wonder Jesus Christ in Gethsemane, took Peter and the two sons of Zebedee with Him, and began to be grieved and distressed. “Then He said to them, ‘My soul is deeply grieved, to the point of death; remain here and keep watch with Me.’” (Matthew 26: 36-38)?Learning the ways of Christ is sometimes difficult.?

Christ’s Glory in His Mystical Body

Jesus’ human nature is glorified. Anastasius speaks about the predestined glory of Christ’s faithful disciples. “Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.” (cf. Matthew 13:43; Daniel 12:3) In the Eastern Church,?this transformation of the human soul is called Theosis. God’s indwelling essence and presence (grace) transforms the quality of the human soul; Divinizes the human soul.?“By the mingling of this water and wine, may we come to participate in the divinity of Christ who humbled himself to participate in our human nature.” (Priestly prayer prior to the Liturgy of the Eucharist). Luke’s narration of events is sightly different and more detailed.?

Eight Days

Luke identifies the event on Mount Tabor as being eight days after these things (as noted above). Jesus leads the three apostles within Him up a mountain to pray. (cf. Luke 9:18-27) Luke’s Gospel is a Gospel of Jesus praying. Luke is the author that informs his readers that the infant Jesus was circumcised on the eight day. (cf. Luke 2:21). Luke might also be emphasizing Christ’s glorious resurrection since the expression “the eight day” becomes synonymous with “the first day of the week” -- which is designated as Sunday. (cf. John 20:26) Justin the Martyr identifies Christians gathering on the eight day (the day of the Sun).?“And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits . . . But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. (cf?First Apologia 67)?Luke?also provides the additional detail explaining that Moses and Elijah were speaking to Jesus about his exodus?(Greek | exodon) from Jerusalem.?(Luke 9:31) That is the Greek word used to identify Israel’s departure from Egypt and into the desert. Moses is not an imagined person, as so often argued by scholars drowning under the weight of historical (naturalism) criticism. Peter, James, and John see and hear Moses and Elijah speaking with Jesus. The reference to Jesus’ exodus reminds the reader of that very important event in Israel’s history.?Prior to their departure (exodus) from Egypt, the people of Israel celebrate the first passover. (cf. Exodus 12) A lamb is taken, slaughtered, cooked and eaten by the family and the blood of the lamb is placed over the front door of the house. Jesus and His disciples will soon be celebrating a New Sabbath using the language of a New Covenant in Christ’s blood and the coming of a New Exodus out of Jerusalem. Peter, James, and John will begin to understand that Holy Thursday has a literal meaning and fulfillment. (cf. Exodus 12; Jeremiah 31:31; Mathew 26:20-31; Mark 14:12-31; Luke 22:1-35; John 13-17 ) So Jesus is transfigured.?

Visible Incarnation

Anastasius states that Jesus’ humanity no longer veils His divinity. “The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.” (John 1:14) So in one sense, the mystery of the Incarnation (which was hidden in Nazareth) is now made visible to His three disciples on Mount Tabor: humanity and divinity both manifested. Three witnesses in Hebrew Culture is paramount. “The Spirit, the water, and the blood—and these three are in agreement.” (cf. Deuteronomy 17:6; 2 Corinthian 13:1; 1 Timothy 5:19; 1 John 5:8) As in Nazareth, there is the trinitarian language of Father, Son, and Holy Spirit (who will overshadow Mary). Here on Mount Tabor again they observe the transfigured Son, the voice of the Father, coming from the majestic glory which is the Holy Spirit overshadowing (clouding) them all.

In Peter’s second letter the author writes:?"For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.” And we ourselves heard this voice from heaven when we were with Him on the holy mountain. (2 Pt 1:16-18)

It was Peter who responded to the vision saying to Jesus, “Lord, it is good that we are here. If You want, I will make three tabernacles (Greek | skēnas) here: one for You, one for Moses, and one for Elijah.” Peter was speaking like a good Hebrew; divine events deserve a human constructed reminder. Israel was commanded to celebrate the Feast of Tabernacles (booths). “For seven days you shall celebrate a feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you will be altogether joyful.” (cf. Deuteronomy 16:13; 31:10; Leviticus 23:34) Peter considers, “Here on Mount Tabor, the LORD God chooses.” While he was still speaking a bright cloud overshadowed them, and behold, a voice from the cloud said, “This is My beloved Son, with whom I am well pleased; listen to Him!” (Matthew 17:5-6) Here again is the language of Holy Spirit. (cf. Luke 1:35; Exodus 16:10; 40:34; 1 King 8:10; Isaiah 6:4; Ezekiel 44:4; Revelation 15:8) Jesus then warned them not to tell anyone until after His resurrection from the dead. This post has one last reflection as it relates to the voice of the Father.?

Voice of the Father

I am struck by the manner in which the mother of Jesus speaks to the servants in response to Jesus’ words, “What to you and to me.” (John 2:4) The mother of Jesus says to the servants, “Do whatever he tells you.” (John 2:4) In her heart, she speaks the words of the Father, “This is My beloved Son, with whom I am well pleased; listen to Him!” Jesus constantly was discerning the Will of the Father. (cf. John 5:19) Jesus at Cana, hears the Father’s voice in His mother’s instruction to the servants. It is no wonder the Church Father’s identified Mary, as the adopted Daughter of the Father.?It is the voice of the Father on Mount Tabor which reaches back into Cana. “His beginning of His signs Jesus did in Cana of Galilee, and revealed His glory; and His disciples believed in Him.” (John 2:11)