The texts from the Roman Catholic Lectionary today share vivid images of events described as theophany when God is revealed to us in exceptional life experiences.
The reading from the Book of Daniel sets the stage for Judgement before the Ancient One.
* [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 praises the Glory of God’s Reign.
* [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 describes eyewitnesses of Christ’s Glory in Transfiguration.
* [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 Mark describes The Transfiguration.
* [9:2–8] Mark and Mt 17:1 place the transfiguration of Jesus six days after the first prediction of his passion and death and his instruction to the disciples on the doctrine of the cross; Lk 9:28 has “about eight days.” Thus the transfiguration counterbalances the prediction of the passion by affording certain of the disciples insight into the divine glory that Jesus possessed. His glory will overcome his death and that of his disciples; cf. 2 Cor 3:18; 2 Pt 1:16–19. The heavenly voice (Mk 9:7) prepares the disciples to understand that in the divine plan Jesus must die ignominiously before his messianic glory is made manifest; cf. Lk 24:25–27. See further the note on Mt 17:1–8.
* [9:5] Moses and Elijah represent, respectively, law and prophecy in the Old Testament and are linked to Mount Sinai; cf. Ex 19:16–20:17; 1 Kgs 19:2, 8–14. They now appear with Jesus as witnesses to the fulfillment of the law and the prophets taking place in the person of Jesus as he appears in glory.
* [9:7] A cloud came, casting a shadow over them: even the disciples enter into the mystery of his glorification. In the Old Testament the cloud covered the meeting tent, indicating the Lord’s presence in the midst of his people (Ex 40:34–35) and came to rest upon the temple in Jerusalem at the time of its dedication (1 Kgs 8:10). (Mark, CHAPTER 9 | USCCB, n.d.)
Jeanne Schuler comments that Peter, James, and John cling to this glimpse of glory as they descend to the troubles below.
Glory can shoot across the sky like fireworks. In Daniel’s visions, the throne of the ancient one is ablaze, and multitudes serve him. Earlier Daniel pictures hostile empires as beasts that devour God’s people. The Son of man is promised dominion over nations. This epic view of glory takes a quiet form in the gospels. Jesus draws strength from the comforting words of elders. He encounters the truth of resurrection from the prophets of old. Death does not have the last word. Life keeps rising within us; these embers don’t die out.
This kingdom is not imposed by nations and armies. We are not enthralled by clever myths about dominion. We hear the voice from above: “this is my beloved.” In the kingdom of mercy and love, no one is devoured. Sinners are offered forgiveness and welcomed back home. Like Jesus, each one is cherished. (Schuler, n.d.)
Don Schwager quotes “Listen to Him,” by Leo the Great, 400?-461 A.D.
"A voice from the cloud said, This is my beloved Son, with whom I am well pleased; listen to him. I am manifested through his preaching. I am glorified through his humility. So listen to him without hesitation. He is the truth and the life. He is my strength and wisdom. "Listen to him" whom the mysteries of the law foreshadowed, of whom the mouths of the prophets sang. "Listen to him" who by his blood redeemed the world, who binds the devil and seizes his vessels, who breaks the debt of sin and the bondage of iniquity. "Listen to him" who opens the way to heaven and by the pain of the cross prepares for you the steps of ascent into his kingdom." (excerpt from Sermon 38,7) (Schwager, n.d.)
The Word Among Us Meditation on Mark 9:2-10 comments that Jesus wants us to know him personally, not just know about him. It’s not enough that we read about how kind, forgiving, and generous he is. He wants us to experience it firsthand.
This truth is especially relevant on today’s feast of the Transfiguration. Just as he did with Peter, James, and John, Jesus wants to give you a personal glimpse of his glory. And not just once, but many times. Every time you come to him in prayer, he is ready to open your eyes in a new and different way. Not because he wants to overwhelm you, but because he loves you and wants to share his heart, and his very life, with you.
So as you turn to him in prayer today, picture yourself walking up the mountain alone with Jesus. Ask him anything you want. Then, when you reach the top, take a seat across from him and listen. What does he want to say to you?
“Lord, let me see your glory!” (Meditation on Mark 9:2-10, n.d.)
Friar Jude Winkler comments on the theophany in Daniel where the Father appears in a glorious image of “One like the Son of Man” to the Jewish people who are being persecuted at that time. The author of 2 Peter is writing in opposition to the spiritual creatures of Gnosticism. Jesus referred to Himself as the Son of Man in conjunction with connecting Himself to the Suffering Servant of Isaiah. The theophany experienced by Peter, James, and John mirrors Daniel 7, yet they will not understand the full revelation until the sacrificial death of Jesus and His Resurrection.
Barbara Holmes finds strength in collective storytelling. We are revived by the stories that we tell about our reality, our bodies, our spirits, and our God. These stories challenge and unsettle us. They touch us in places that facts seldom reach and often move us to action. Most religions have more stories than anything else. Whenever Jesus is asked a question, he answers with a story, a parable. “He did not say anything to them without using a parable” (Matthew 13:34).
There is a future because the stories are not locked up within our individual lives. Instead, they are held as precious elements of communal wisdom. Our stories do not need opportunities for neat resolution; they just need to be told over and over again … heard and pondered before the dancing begins—and the dancing will begin again because when we lose hope and joy as individuals, the community digs deep into its shared resources and starts the beat yet again. They tap their feet and drum the promises of God. [3] (Holmes, n.d.)
As we ponder the relevance of images of the Glory of God in our everyday life, the Spirit connects us to the times we have witnessed big change in a mountaintop experience of faith, hope, and love on our journey.
References
Daniel, CHAPTER 7 | USCCB. (n.d.). USCCB. Retrieved August 6, 2024, from https://bible.usccb.org/bible/daniel/7?9
Holmes, B. (n.d.). Daily Meditations — Center for Action and Contemplation. Listening to the Stories. Retrieved August 6, 2024, from https://cac.org/daily-meditations/listening-to-the-stories/
Mark, CHAPTER 9 | USCCB. (n.d.). USCCB. Retrieved August 6, 2024, from https://bible.usccb.org/bible/mark/9?2
Meditation on Mark 9:2-10. (n.d.). The Word Among Us: Homepage. Retrieved August 6, 2024, from https://wau.org/meditations/2024/08/06/1042597/
Psalms, PSALM 97 | USCCB. (n.d.). USCCB. Retrieved August 6, 2024, from https://bible.usccb.org/bible/psalms/97?1
Schuler, J. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 6, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/080624.html
Schwager, D. (n.d.). Listen to My Beloved Son. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 6, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug6a
2 Peter, CHAPTER 1 | USCCB. (n.d.). USCCB. Retrieved August 6, 2024, from https://bible.usccb.org/bible/2peter/1?16
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