Mark 10:45

Tag: Transfiguration

  • It is Good to Be Here

    It is Good to Be Here

    The Feast of the Transfiguration

    Daniel 7:9-10, 13-14; Luke 9:28b-36

    Of the three evangelists who write of it, Luke’s account of the Transfiguration stands out in at least two ways: Prayer and the true meaning of glory.

    First, Luke sets the scene with prayer. This isn’t surprising; prayer pervades his gospel. Only Luke shows Jesus praying at crucial moments – His baptism (3:21), choosing the Twelve (6:12), Peter’s confession of faith (9:18), the Transfiguration (9:28), before teaching the Apostles to pray (11:1), and his Crucifixion (23:34, 46). But it isn’t just the frequency of his prayer, it’s the power; as we heard today, it was transfiguring! This is a lesson for us. While we don’t expect prayer to transfigure us, we should expect it to transform us; indeed, the whole point of prayer is that our will, slowly but surely, be conformed to the will of God. To paraphrase St. Josemaria Escriva, the best prayer begins with, “If it pleases you, Lord…” and ends with, “… Thy Will be done.”

    Luke is also the only evangelist to tell us not only of the appearance of Moses and Elijah but of their conversation with Christ and, not coincidentally, that the Apostles missed the whole conversation; they had been overcome by sleep (9:32). I wish I could say that I’d never do that, but I can’t. Far too many times, I too have been “overcome by sleep” while praying. Herein lies another lesson for us. If we find ourselves often falling asleep during prayer, we should consider changing our routine; perhaps by praying earlier in the day or making sure we are getting enough rest. As Luke is going out of his way to show us, prayer was important to Jesus; as his disciples, it is for us, too. Far better to structure our day around prayer than to allow our day to dictate our prayer time.

    But Luke’s point goes even deeper. By missing the conversation, the Apostles missed a fuller understanding of what the glory of Christ meant. While a bright, fiery image of heavenly glory pervades the first reading, there is a darker side to the glory of Christ. It was foreshadowed way back at the Presentation, when Simeon spoke of Jesus, the “glory of Israel,” as a sign that will be contradicted (2:32,34). Now on the mountain, Moses and Elijah spoke of his exodus that he was going to accomplish in Jerusalem (9:31). And we know that Luke had an eye on the passion, death, and resurrection, for only he tells of Jesus on the road to Emmaus, saying: Was it not necessary that the Messiah should suffer these things and enter into his glory (24:26)? John would confirm this throughout his own gospel account, where at the start of his passion Jesus said, Now is the Son of Man glorified, and God is glorified in him (John 13:31).

    With that in mind, let us reconsider Peter saying, Master, it is good that we are here; let us make three tents… (Luke 9:33). The Transfiguration was a glorious “mountaintop moment” – something to capture and keep forever. God had spoken directly to them! Who wouldn’t want to hold onto that? We can relate; we all have mountaintop moments, times when God feels so close and it seems like He is speaking right to us. We want that wonderful feeling to never go away. However, we know that sooner or later, we will come down from the mountain, perhaps even into the valley. This fills us with dread, for it feels like a darkness where God is silent, far away, and all that glory a dim and distant memory.

    Luke’s story of the Transfiguration teaches us that the glory of God cannot be reduced to such images. Our Lord Jesus Christ was every bit as eloquent and glorious on the Cross as he was at the Transfiguration, and his glory is as bound to us in our most intimate suffering as it is in our most contented joy. In that light, mountaintop moments and times of spiritual dryness are not feast and famine, but opportunities to grow closer to God; to revel in his wonder or to persevere in hope. In each one, God is challenging us to grow stronger, to love more deeply, and most of all to be spiritually alive and awake in the present moment, for that is where we live, where God meets us, walks with us, and feeds us with His grace.

    Truly, it is good to be here.

  • To See and Understand

    To See and Understand

    Saturday of the 6th Week in Ordinary Time

    Mark 9:2-13

    As we read the gospel of Mark, we might catch ourselves wondering about the Apostles. They never seem to get it! No matter what they see Jesus do – healing after healing, miracle after miracle – they end up asking the same question: “Who is this?”

    Although Mark probably intended us to wonder, and for good reason, we shouldn’t take it too far. We have the benefit of hindsight, not to mention an evangelist who tells us everything we need to know in his first line: the gospel of Jesus Christ, the Son of God (Mark 1:1). The Apostles had to figure it out as it was happening. They did have some success; Mark tells us that Peter recognized Jesus as the Messiah (8:29). However, he also says that they didn’t understand the cross (8:32; 9:32; 10:35ff). That’s probably because they pictured the Messiah as the son of David, not the Son of God; a conquering king, not a suffering servant; someone who would free them from emperors and tyrants, not from sin and death.

    So, the question really isn’t why the Apostles never got it. They did, as Mark well knew, especially if his gospel came from Peter himself. The question is what moved a man like Peter to go from a terrified disciple asking if he should set up tents on a mountain to a faithful shepherd of the Church who, nearing his martyrdom, wrote with such conviction of that same unforgettable, mystical experience (2 Peter 1:16-18).

    I think the answer lies in the gifts given to him by the Holy Spirit, particularly the gift of understanding. It has been called a “penetrating” or “permanent” intuition of divine truth,1 and it certainly was for St. Peter; who could intuit any truth greater than Jesus, who is the way, the truth, and the life? Indeed, given his experience – seeing Moses, Elijah, and the glorified Christ, and hearing the voice of the Father – Peter must have devoted many hours to contemplating what the Transfiguration of our Lord meant for him and for the Church.

    So should we, for the gift of understanding is given to us, too. It works in many ways. First, it helps us find the hidden meanings of Scripture. Certainly it was used by the Apostles and Fathers of the Church as they read and discovered the many Old Testament references to Christ. The pages of our bibles have much of the fruits of their labor. I urge you to find the notes and footnotes for today’s gospel passage (two are Exodus and 1 Kings) and see how they inform and enrich your understanding of the Transfiguration. Second, the gift of understanding helps us see the relationships between symbols and what they point to. One example is the cloud that surrounded the Apostles on the mountain; that is a symbol of the Lord’s presence, just as it was in the time of Moses. Third, the gift of understanding shows us how God works in our own lives. Think of your own “mountaintop” experiences or consolations; the times during Mass or other prayer when you felt especially close to God, or moved by his presence and power. Finally, the gift of understanding strengthens our appreciation for the Sacraments. For example, when the bread and wine are consecrated, we are led to a deeper, more profound awareness of Jesus Christ, most truly present. It is as St. Thomas Aquinas once said: “When the eye of the spirit is purified by the gift of understanding, one can in a certain way see God.”

    Let us pray today and every day for an increase in the gift of understanding, that we may more and more clearly see the face of God in Scripture, the Church, the Sacraments, and perhaps most especially in our own lives.

    1 Aumann, Fr. Jordan, OP. The Gift of Understanding. Available online at http://www.domcentral.org/study/aumann/st/st10.htm#tgou.

    https://catholicstraightanswers.com/gifts-understanding-wisdom/

  • Feast of the Transfiguration: St. Ephraim the Syrian

    An excerpt from the Sermon on the Transfiguration of our Lord and God and Saviour, Jesus Christ by St. Ephraim, Deacon of Edessa:

    The facts themselves bear witness and his divine acts of power teach those who doubt that he is true God, and his sufferings show that he is true man. And if those who are feeble in understanding are not fully assured, they will pay the penalty on his dread day.

    If he was not flesh, why was Mary introduced at all? And if he was not God, whom was Gabriel calling Lord?

    If he was not flesh, who was lying in the manger? And if he was not God, whom did the Angels come down and glorify?

    If he was not flesh, who was wrapped in swaddling clothes? And if he was not God, whom did the shepherds worship?

    If he was not flesh, whom did Joseph circumcise? And if he was not God, in whose honour did the star speed through the heavens?

    If he was not flesh, whom did Mary suckle? And if he was not God, to whom did the Magi offer gifts?

    If he was not flesh, whom did Symeon carry in his arms? And if he was not God, to whom did he say, “Let me depart in peace”?

    If he was not flesh, whom did Joseph take and flee into Egypt? And if he was not God, in whom were words “Out of Egypt I have called my Son” fulfilled?

    If he was not flesh, whom did John baptise? And if he was not God, to whom did the Father from heaven say, “This is my beloved Son, in whom I am well-pleased”?

    If he was not flesh, who fasted and hungered in the desert? And if he was not God, whom did the Angels come down and serve?

    If he was not flesh, who was invited to the wedding in Cana of Galilee? And if he was not God, who turned the water into wine?

    If he was not flesh, in whose hands were the loaves? And if he was not God, who satisfied crowds and thousands in the desert, not counting women and children, from five loaves and two fishes?

    If he was not flesh, who fell asleep in the boat? And if he was not God, who rebuked the winds and the sea?

    If he was not flesh, with whom did Simon the Pharisee eat? And if he was not God, who pardoned the offences of the sinful woman?

    If he was not flesh, who sat by the well, worn out by the journey? And if he was not God, who gave living water to the woman of Samaria and reprehended her because she had had five husbands?

    If he was not flesh, who wore human garments? And if he was not God, who did acts of power and wonders?

    If he was not flesh, who spat on the ground and made clay? And if he was not God, who through the clay compelled the eyes to see?

    If he was not flesh, who wept at Lazarus’ grave? And if he was not God, who by his command brought out one four days dead?

    If he was not flesh, who sat on the foal? And if he was not God, whom did the crowds go out to meet with glory?

    If he was not flesh, whom did the Jews arrest? And if he was not God, who gave an order to the earth and threw them onto their faces.

    If he was not flesh, who was struck with a blow? And if he was not God, who cured the ear that had been cut off by Peter and restored it to its place?

    If he was not flesh, who received spittings on his face? And if he was not God, who breathed the Holy Spirit into the faces of his Apostles?

    If he was not flesh, who stood before Pilate at the judgement seat? And if he was not God, who made Pilate’s wife afraid by a dream?

    If he was not flesh, whose garments did the soldiers strip off and divide? And if he was not God, how was the sun darkened at the cross?

    If he was not flesh, who was hung on the cross? And if he was not God, who shook the earth from its foundations?

    If he was not flesh, whose hands and feet were transfixed by nails? And if he was not God, how was the veil of the temple rent, the rocks broken and the graves opened?

    If he was not flesh, who cried out, “My God, my God, why have you abandoned me”? And if he was not God, who said “Father, forgive them”?

    If he was not flesh, who was hung on a cross with the thieves? And if he was not God, how did he say to the thief, “Today you will be with me in Paradise”?

    If he was not flesh, to whom did they offer vinegar and gall? And if he was not God, on hearing whose voice did Hades tremble?

    If he was not flesh, whose side did the lance pierce, and blood and water came out?And if he was not God, who smashed to gates of Hades and tear apart it bonds? And at whose command did the imprisoned dead come out?

    If he was not flesh, whom did the Apostles see in the upper room? And if he was not God, how did he enter when the doors were shut?

    If he was not flesh, the marks of the nails and the lance in whose hands and side did Thomas handle? And if he was not God, to whom did he cry out, “My Lord and my God”?

    If he was not flesh, who ate by the sea of Tiberias? And if he was not God, at whose command was the net filled?

    If he was not flesh, whom did the Apostles and Angels see being taken up into heaven? And if he was not God, to whom was heaven opened, whom did the Powers worship in fear and whom did the Father invite to “Sit at my right hand”. As David said, “The Lord said to my Lord, sit at my right hand…”

    If he was not God and man, our salvation is a lie, and the words of the Prophets are lies.  But the Prophets spoke the truth, and their testimonies were not lies. The Holy Spirit spoke through them what they had been commanded.

    from https://nftu.net/st-ephraim-the-syrian-on-the-holy-transfiguration/

  • A Tale of Two Mountains: The Transfiguration

    Daniel 7:9-10, 13-14; 2 Peter 1:16-19; Luke 9:28b-36

    The evangelists Matthew, Mark, and Luke all write of the Transfiguration of our Lord. While they share many aspects of the event, the version from Luke we heard today is distinct in some important ways. Let us begin by briefly considering what they have in common and then see how Luke’s unique perspective deepens that.

    All three men place the Transfiguration just after Peter’s confession of Jesus as the Messiah and the announcement by our Lord of his upcoming passion. Recognizing this, the Church set the feast of the Transfiguration on August 6, exactly 40 days before the feast of the Exaltation of the Holy Cross. Thus, the Transfiguration must be understood in light of the paschal mystery and the recognition that Jesus is the Christ.

    With this in mind, let us consider the events of the Transfiguration the authors have in common. First, Jesus, along with Peter, James, and John ascend the mountain. Next, Jesus appears in brilliant light, accompanied by Moses and Elijah. Peter begins to speak but the Father’s voice is heard from the cloud, “This is my beloved (chosen) Son. Listen to him.” Finally, Jesus is alone with the apostles again.

    These basic facts reveal several things. First, the Transfiguration is the Father’s own confirmation of Peter’s confession that Jesus is the Christ, the Son of Man as foretold in Daniel. Note that the voice from the cloud does not speak to Jesus but to the apostles. Second, it is at the same time a visible sign of future glory and a foretaste of the beatific vision. Moses and Elijah, alive in the spirit, stand in the presence of Christ, who shines with the bright light of God. Third, it is a consolation to the apostles, who have witnessed hostility, rejection, plots against Jesus, along with no little misunderstanding and confusion on their own part. Finally, it is a sign that the law and the prophets find their ultimate meaning in Christ and therefore in love – both love of God, since Christ went to his death in obedience to the Father’s will, and love of neighbor, since his life was poured out for the many.

    jesus-3149505_640What is unique to Luke in the Transfiguration is the dimension of prayer. Only he tells us that Jesus ascended the mountain to pray. Luke properly understands it as a tale of two mountains: On the one, the unnamed mount of Transfiguration, the prayer of Jesus results in a glorious vision, he dazzling white, his face shining, his Father speaking to the apostles awakened. On the other, the mount of Gethsemane, the prayer of Jesus will end in the passion, his face sweating blood, his Father silent, and these same apostles sleeping. Luke is clear: We cannot have the glory of the Transfiguration without the suffering of the cross. In Christ, the two are inextricably bound. What’s more, this is the cost of discipleship; later in Luke Jesus will say, Whoever does not carry his own cross and come after me cannot be my disciple (Luke 14:27)

    Beyond this, the context of prayer adds depth to the experience of the apostles on the mountain and informs our own. Earlier, I mentioned that the vision given to the apostles was a consolation. We too can receive consolations in prayer. Perhaps you recall a time that you have attended Mass, knelt in Adoration, or sat in quiet contemplation and suddenly had a strong if not overwhelming sense of God’s presence. No wonder Peter asked about setting up tents! Our second reading showed how deeply the vision was ingrained in him; we can feel the imagery and power of it in his words years later.

    Of course no mountaintop experience lasts forever; sooner or later we have to come down. And we will have our share of desolations as well; times we pray as Jesus did: My God, my God, why have you forsaken me (Matthew 27:46)? But always, no matter how dark the valley, we also have those most consoling words of Luke after the vision was over: Jesus was found alone (Luke 9:36).

    Who could ask for more than the Light of the World?