The texts from the Roman Catholic Lectionary today, The Feast of the Transfiguration of the Lord, invite us to contemplate the vision of the glory of God as hope for fulfillment in our lives.
The Reading from the Book of Daniel is included in the vision of The Beasts and the Judgment.
* [7:9–10] A vision of the heavenly throne of God (the Ancient of Days), who sits in judgment over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekiel 1. Others are paralleled in 1 Enoch, a contemporary Jewish apocalypse.
* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels). (Daniel, CHAPTER 7 | USCCB, n.d.)
Psalm 97 begins with God appearing in a storm.
* [Psalm 97] The hymn begins with God appearing in a storm, a traditional picture of some ancient Near Eastern gods (Ps 97:1–6); cf. Ps 18:8–16; Mi 1:3–4; Heb 3:3–15. Israel rejoices in the overthrowing of idol worshipers and their gods (Ps 97:7–9) and the rewarding of the faithful righteous (Ps 97:10–12). (Psalms, PSALM 97 | USCCB, n.d.)
The Reading from the Second Letter of Peter proclaims the Apostolic Witness.
* [1:16] Coming: in Greek parousia, used at 2 Pt 3:4, 12 of the second coming of Christ. The word was used in the extrabiblical writings for the visitation of someone in authority; in Greek cult and Hellenistic Judaism it was used for the manifestation of the divine presence. That the apostles made known has been interpreted to refer to Jesus’ transfiguration (2 Pt 1:17) or to his entire first coming or to his future coming in power (2 Pt 3).
* [1:17] The author assures the readers of the reliability of the apostolic message (including Jesus’ power, glory, and coming; cf. note on 2 Pt 1:16) by appeal to the transfiguration of Jesus in glory (cf. Mt 17:1–8 and parallels) and by appeal to the prophetic message (2 Pt 1:19; perhaps Nm 24:17). Here, as elsewhere, the New Testament insists on continued reminders as necessary to preserve the historical facts about Jesus and the truths of the faith; cf. 2 Pt 3:1–2; 1 Cor 11:2; 15:1–3. My Son, my beloved: or, “my beloved Son.”
* [1:18] We: at Jesus’ transfiguration, referring to Peter, James, and John (Mt 17:1). (2 Peter, CHAPTER 1 | USCCB, n.d.)
The Gospel of Luke presents The Transfiguration of Jesus.
* [9:28–36] Situated shortly after the first announcement of the passion, death, and resurrection, this scene of Jesus’ transfiguration provides the heavenly confirmation to Jesus’ declaration that his suffering will end in glory (Lk 9:32); see also notes on Mt 17:1–8 and Mk 9:2–8.
* [9:28] Up the mountain to pray: the “mountain” is the regular place of prayer in Luke (see Lk 6:12; 22:39–41).
* [9:30] Moses and Elijah: the two figures represent the Old Testament law and the prophets. At the end of this episode, the heavenly voice will identify Jesus as the one to be listened to now (Lk 9:35). See also note on Mk 9:5.
* [9:31] His exodus that he was going to accomplish in Jerusalem: Luke identifies the subject of the conversation as the exodus of Jesus, a reference to the death, resurrection, and ascension of Jesus that will take place in Jerusalem, the city of destiny (see Lk 9:51). The mention of exodus, however, also calls to mind the Israelite Exodus from Egypt to the promised land.
* [9:32] They saw his glory: the glory that is proper to God is here attributed to Jesus (see Lk 24:26).
* [9:33] Let us make three tents: in a possible allusion to the feast of Tabernacles, Peter may be likening his joy on the occasion of the transfiguration to the joyful celebration of this harvest festival.
* [9:34] Over them: it is not clear whether them refers to Jesus, Moses, and Elijah, or to the disciples. For the cloud casting its shadow, see note on Mk 9:7.
* [9:35] Like the heavenly voice that identified Jesus at his baptism prior to his undertaking the Galilean ministry (Lk 3:22), so too here before the journey to the city of destiny is begun (Lk 9:51) the heavenly voice again identifies Jesus as Son. Listen to him: the two representatives of Israel of old depart (Lk 9:33) and Jesus is left alone (Lk 9:36) as the teacher whose words must be heeded (see also Acts 3:22).
* [9:36] At that time: i.e., before the resurrection. (Luke, CHAPTER 9 | USCCB, n.d.)
Rev. Kent Beausoleil, SJ, comments that we find affirmed yet again that Jesus IS God’s chosen son; and so we ‘need to listen to him’. Why, because ‘the light always shines’.
That, as Christ had to suffer his death, we all suffer the little deaths of life, and these things can be terrifying, so we stand with the disciples at times terrified. Yet, as people of faith, as children of God, as saints, we also hold dear that the greater reality, the greater power, is that Christ’s light does forever shine, love is always resurrected, and this is our sure and unfailing hope. The light always shines.
God calls Jesus his beloved son. God in Christ Jesus and through the Holy Spirit shower their love on us and mark us as beloved daughters and sons as well. The light of divine love always shines and we shine with the light of Christ, as we love as well. And so, on this Feast of the Transfiguration, to love someone else, to really love them, is to transform them and ourselves into Christ like divine presence. The light always shines. (Beausoleil, 2025)
Don Schwager quotes “The transfiguration of Jesus,” by Origen of Alexandria (185-254 AD)
"Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let him be simply apprehended. There he is beheld both 'according to the flesh' and at the same time in his true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how he was beheld by those who went up upon the lofty mountain to be apart with him. Meanwhile those who do not go up the mountain can still behold his works and hear his words, which are uplifting. It is before those who go up that Jesus is transfigured, and not to those below. When he is transfigured, his face shines as the sun, that he may be manifested to the children of light, who have put off the works of darkness and put on the armor of light (Romans 13:12). They are no longer the children of darkness or night but have become the children of day. They walk honestly as in the day. Being manifested, he will shine to them not simply as the sun but as he is demonstrated to be, the sun of righteousness." (excerpt from COMMENTARY ON MATTHEW 12.37.10) (Schwager, n.d.)
Friar Jude Winkler reflects on the texts of today. In Daniel 7, the Ancient of Days encounters the Son of Man. The people of Israel at this time were persecuted by the Seleucid Emperor. Jesus uses the term Son of Man for Himself in addition to the Songs of the Suffering Servant in Isaiah. Second Peter is dated to between 100 -120 AD. Peter died in 67AD and the letter is attributed to Peter to give more authority by someone who witnessed the Transfiguration. In Luke, Jesus takes the big three, Peter, James, and John up a mountain to pray. (Mt Tabor traditionally) Moses and Elijah represent the Law and the Prophets. With Enoch they appear in apocalyptic works and share unusual deaths to attribute the ability to reveal the heavens to them. Peter responds to build three tents as the Holy of Hoiies during this theophany and a cloud and a voice affirm Jesus is the chosen one of God. The Apostles experience a glimpse to give them strength in the journey and death of Jesus. Friar Jude reminds us that in our luminous moments we experience the Real Presence of God and are transported for a little while to give us strength and hope.
Fr. Richard Rohr, OFM, introduces Dr. Gary Paul Nabhan who describes how Jesus’ parables invited listeners to find wisdom in their daily agricultural circumstances.
The imagery and cadence we find in the aphorisms and parables of Jesus are those of a gifted storyteller who reached his listeners through colorful but cryptic symbols, curious riddles, and circular plots that engaged listeners as participants in the process of making the story whole. There was no need for Jesus to stand behind a podium or pulpit to pontificate. Instead, he interacted with his listeners’ hearts and minds in a manner that became integral to the story itself. The only way the story could be made whole and would make wounded listeners whole was by engaging them with deep participation. (Rohr, n.d.)
We ponder the awe expressed by Peter in the Transfiguration as we find hope for our lives in the journey of Jesus from predicted suffering to eternal glory.
References
Beausoleil, K. (2025, August 6). Daily Reflection August 6, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 6, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-6-2025
Daniel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved August 6, 2025, from https://bible.usccb.org/bible/daniel/7?9
Luke, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved August 6, 2025, from https://bible.usccb.org/bible/luke/9?28
Psalms, PSALM 97 | USCCB. (n.d.). Daily Bible Readings. Retrieved August 6, 2025, from https://bible.usccb.org/bible/psalms/97?1
Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 6, 2025, from https://cac.org/daily-meditations/the-wisdom-of-parables/
Schwager, D. (n.d.). This is My Son, the Beloved - Listen to Him! Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 6, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=aug6a
2 Peter, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved August 6, 2025, from https://bible.usccb.org/bible/2peter/1?16
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