Glory and Transfiguration

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.

On the Mountaintop

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 

Angels of Triumph

The texts from the Roman Catholic Lectionary today invite us to contemplate the connection to angels as servants of God in our Christian heritage.

Connection to Angels

The reading from the Book of Daniel is a vision of 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, n.d.)

The reading from the Book of Revelation shares the vision of how Michael defeats the Dragon.

* [12:7–12] Michael, mentioned only here in Revelation, wins a victory over the dragon. A hymn of praise follows.

* [12:7] Michael: the archangel, guardian and champion of Israel; cf. Dn 10:13, 21; 12:1; Jude 9. In Hebrew, the name Michael means “Who can compare with God?”; cf. Rev 13:4. (Revelation, CHAPTER 12, n.d.)

Psalm 138 is a hymn of Thanksgiving and Praise.

* [Psalm 138] A thanksgiving to God, who came to the rescue of the psalmist. Divine rescue was not the result of the psalmist’s virtues but of God’s loving fidelity (Ps 138:1–3). The act is not a private transaction but a public act that stirs the surrounding nations to praise God’s greatness and care for the people (Ps 138:4–6). The psalmist, having experienced salvation, trusts that God will always be there in moments of danger (Ps 138:7–8). (Psalms, PSALM 138, n.d.)

The Gospel of John introduces Nathanael, a true Israelite. There is no duplicity in him.

* [1:47] A true Israelite. There is no duplicity in him: Jacob was the first to bear the name “Israel” (Gn 32:29), but Jacob was a man of duplicity (Gn 27:35–36).

* [1:48] Under the fig tree: a symbol of messianic peace (cf. Mi 4:4; Zec 3:10).

* [1:49] Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sm 7:14; Ps 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus’ divinity (cf. Jn 20:28). (John, CHAPTER 1, n.d.)

Molly Mattingly shares some etymology. The word “angel” comes from the Hebrew word “messenger.” The angels in scripture are messengers for God, or their appearance points people to God and Christ. The ones who are named, like the archangels of today’s feast, communicate something about God in their names. Michael is the protector of Israel in Daniel and the leader of heaven’s armies in today’s reading from Revelation. And yet, for such a powerful being, Michael does not claim power. His name points beyond himself to God in a rhetorical question: “Who is like God?” Raphael appears as Tobiah’s traveling companion in the book of Tobit. Raphael – “God heals” – leads Tobiah not just to cure his father Tobit’s optical blindness, but to healing relationships through his journey. Finally, Gabriel most clearly acts as a messenger, interpreting prophecies of Daniel and announcing the births of both John the Baptist and Jesus. In Islamic tradition, Gabriel also dictated the Qur’an to Muhammad. But Gabriel’s name means “God is my strong one” or “God is my hero,” pointing to dependence on God. I find it especially beautiful that “God is my strong one” receives Mary’s “yes” to complete dependence on God, and that he announces God’s arrival as an infant, utterly dependent on human parents, not strong at all. It lays the foundation for Paul’s line: “When I am weak, then I am strong” (2 Corinthians 12:10). 

We join the choirs of angels and the communion of saints in praising God every time we participate in the Eucharistic liturgy. “In the sight of the angels [we] will sing your praises, Lord!” (Psalm 138:1) Today, I invite you to consider how you might follow in the archangels’ paths of praise. How might you point beyond yourself, giving God the glory even for the things you do? How might you offer or ask for God’s healing – for your own wounds, for our Church, for the world? How might you practice dependence on God, letting God be your strong one?

Calling All Angels (The Wailin’ Jennies) (Mattingly, 2022)

Don Schwager quotes “The Lord of Angels,” by John Chrysostom (347-407 AD).

"Do you see how he [Jesus] leads him [Nathanael] up little by little from the earth and causes him no longer to imagine him as merely a man? For one to whom angels minister and on whom angels ascend and descend, how could he be a man? This is why he said, 'You shall see greater things than these.' And to prove this, he introduces the ministry of angels. What he means is something like this: Does this, O Nathanael, seem to you a great matter, and have you for this confessed me to be King of Israel? What then will you say when you see 'angels ascending and descending on me'? He persuades him by these words to receive him as Lord also of the angels. For on him as on the king's own son, the royal ministers ascended and descended, once at the season of the crucifixion, again at the time of the resurrection and the ascension, and before this also, when they 'came and ministered to him' (Matthew 4:11). They also ascended and descended when they proclaimed the good news of his birth and cried, 'Glory to God in the highest, and on earth peace' (Luke 2:14), when they came to Mary and also when they came to Joseph... Our Lord made the present a proof of the future. After the powers he had already shown, Nathanael would readily believe that much more would follow." (excerpt from the Homilies On the Gospel of John 21.1) (Schwager, n.d.)

The Word Among Us Meditation on John 1:47-51 comments that we can celebrate the work that these archangels have done on our behalf and strive to follow their example of quick obedience and love for God.

These three archangels are always ready to hear God’s mission for them and fulfill it immediately. May we follow their example and make ourselves instruments of God’s grace to everyone he sends us to.

“Sts. Michael, Gabriel, and Raphael, help me follow your example of service to God in all that I do.” (Meditation on John 1:47-51, n.d.)

The article from Franciscan Media discusses the role Michael, Gabriel, and Raphael as messengers from God. Angels appear frequently in Scripture, but only Michael, Gabriel and Raphael are named.

Each of the archangels performs a different mission in Scripture: Michael protects; Gabriel announces; Raphael guides. Earlier belief that inexplicable events were due to the actions of spiritual beings has given way to a scientific world-view and a different sense of cause and effect. Yet believers still experience God’s protection, communication, and guidance in ways which defy description. We cannot dismiss angels too lightly. (Saints Michael, Gabriel, and Raphael, n.d.)

Friar Jude Winkler discusses the authority Israel receives over the nations in the passage from Daniel where the Son of Man is attended by angels. The defeat of the dragon by Michael in Revelation connects us to the Blood of the Lamb and our personal connection to martyrdom. Friar Jude reminds us of the value of wrestling with God in the stories of Jacob and Nathanael.

Fr. Richard Rohr, OFM, shares how the teachings of Thérèse of Lisieux have supported his own spiritual journey. He introduces Brené Brown, a contemporary teacher who extols the gifts of imperfection. He quotes a line from Leonard Cohen’s song “Anthem” that serves as a reminder when . . .trying to control everything and make it perfect.

The line is, “There is a crack in everything. That’s how the light gets in.” [3] . . . This line helps me remember the beauty of the cracks (and the messy house and the imperfect manuscript and the too-tight jeans). It reminds me that our imperfections are not inadequacies; they are reminders that we’re all in this together. Imperfectly, but together. [4] (Rohr, 2022)

We are open to intervention in our lives in the service of the Will of God that challenges us to deeper relationships with God and others.

References

Daniel, CHAPTER 7. (n.d.). USCCB. Retrieved September 29, 2022, from https://bible.usccb.org/bible/daniel/7?9 

John, CHAPTER 1. (n.d.). USCCB. Retrieved September 29, 2022, from https://bible.usccb.org/bible/john/1?47 

Mattingly, M. (2022, September 29). Creighton U. Daily Reflection. Online Ministries. Retrieved September 29, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/092922.html 

Meditation on John 1:47-51. (n.d.). The Word Among Us: Homepage. Retrieved September 29, 2022, from https://wau.org/meditations/2022/09/29/498565/ 

Psalms, PSALM 138. (n.d.). USCCB. Retrieved September 29, 2022, from https://bible.usccb.org/bible/psalms/138?1 

Revelation, CHAPTER 12. (n.d.). USCCB. Retrieved September 29, 2022, from https://bible.usccb.org/bible/revelation/12?7 

Rohr, R. (2022, September 29). Accepting Our Imperfections — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 29, 2022, from https://cac.org/daily-meditations/accepting-our-imperfections-2022-09-29/ 

Saints Michael, Gabriel, and Raphael. (n.d.). Franciscan Media. Retrieved September 29, 2022, from https://www.franciscanmedia.org/saint-of-the-day/saints-michael-gabriel-and-raphael 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture ... Retrieved September 29, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=sep29a