In the Liturgical Calendar, on all cycles, we read a Gospel Narrative on the Transfiguration of the Lord twice: Second Sunday of Lent and Feast of the Transfiguration of the Lord (August 6). On the Second Sunday of Lent, we see the Transfiguration of the Lord as a prefiguration of the glorious Resurrection of the Lord, which is reflected in the First Glorious Mystery of the Holy Rosary. On the other hand, on the Feast of the Transfiguration of the Lord, we see this as a prophetic prevision of the glorious Parousia (Christ’s return).
The First Reading of the Feast of the Transfiguration
of the Lord (Daniel 7:9-10, 13-14) in connection to the Responsorial Psalm (97:1-2,
5-6, 9) and the Second Reading (2 Peter 1:16-19), as well as, Revelation 1:4-20; 19:5-21,
suggest that the Transfiguration of the Lord is not only a prefiguration of the
Resurrection of the Lord but a foresight of the Parousia.
The context of the First Reading (Daniel 7:9-10,
13-14) is Daniel’s disturbing dream (Daniel 7:1-28). In this dream, worldly powers that are
hostile to the Church and antichrist, as well as his influences, are symbolized
with four beasts and ten horns appeared (Daniel 7:1-8).Then, in response to
these forces of darkness, Daniel saw a vision of the Trinitarian divine
presence and his glorious throne ablaze with holy fire. The Father as the
Ancient of Days (Daniel 7:9, 14), the Son as one like the Son of Man (Daniel
7:13), and the Holy Spirit as the fire (Daniel 7:9,10,11).
Out of this heavenly throne flaming with holy fire,
in his dream, Daniel foresaw the coming of Christ, the Son, as one like a Son
of Man, with the louds of heaven (Daniel 7:13). In fact, the Son of Man is a
title that Jesus uses for himself (e.g. Matthew 8:20), and the coming of one
like the Son of Man is also in John’s eschatological vision (Revelation 1:7, 13).
And, in coming to us, the Son of Man (Christ the Son) is given authority,
glory, and sovereign power, so that people of all nations are to worship as his
everlasting Kingdom is fully established (Daniel 7:14).
So what is this vision of one like the Son of Man
coming on the clouds of heaven with authority, glory, and sovereign power,
given by the Father (Daniel 7:13-14) is about?
It is a prefiguration of the glorious Parousia (Christ’s return), as one like
the Son of Man’s coming on the heavenly cloud (Daniel 7:13) is believed to
refer to correspond to John’s vision of Christ’s return amidst the clouds
(Revelation 1:7). In fact, what Daniel saw more than 550 years before the first
coming of Christ (Birth of Jesus), was a prefiguration of Christ’s return to
the earth as the King of the Universe (Daniel 7:9-18), as it is reflected in
what John saw in visions revealed by the risen and ascended Lord approximately
60 years after the Ascension of the Lord (Revelation 1:4-20; 19:5-21). Christ’s
return as the King to destroy all of his enemies is reflected in the
Responsorial Psalm (97:1-2, 5-6, 9). And Peter reminds us that his return to
establish his justice is appointed by the Father as described in the Second
Reading (2 Peter 1:16-19).
In the Gospel Reading (Matthew 17:1-9 (A)//Mark
9:2-10(B)//Luke 9:28b-36(C)), we see Jesus letting his core disciples, Peter,
James, John, witness his transfiguration, on Mt. Tabor, shortly after
foretelling the disciples of his suffering, death, and resurrection (Matthew
16:21-28// Mark 8:31-33// Luke 9:22-27). Because Peter resisted a prospect of
Jesus’ suffering and death in Jerusalem upon predicting his suffering and death
(Matthew 16:22//Mark 8:33), it seems that Jesus really wanted these three
disciples to see what his suffering and death would to his glorious
resurrection through his Transfiguration. And this is a Gospel theme for the
Second Sunday of Lent. However, for the Feast of the Transfiguration of the
Lord, the Transfiguration is not only to reflect the Resurrection of the Lord
but also Parousia, the return of the
risen Lord after his Ascension.
It is important to note that there is presence of
Trinity at the Transfiguration to correspond to the Trinitarian divine presence
in Daniel’s dream from which the First Reading (Daniel 7:9-10, 13-14) is drawn,
as mentioned before.
On Cycle C, reading Luke 9:28b-36 on the Feast of
the Transfiguration of the Lord, tells that Jesus was transfigured into
complete spiritual being with his cloth turning dazzling white, while he was
praying on top of Mt. Tabor (Luke 9:29), conversing with Moses, who represents
the Law, and Elijah, who represents Prophecies, on his exodus (departure) for
Jerusalem to suffer and die (Luke 9:30-31). However, mysteriously glorious
phenomena of the Transfiguration seemed too much for Peter, James, and John to
understand (Luke 9:32-33). Then, a cloud descended upon them (Luke 9:34), and a
voice spoke on Jesus, “This is my chosen
Son; listen to him” from the cloud (Luke 9:35).
What is the cloud that overshadowed Peter, James,
and John, while Jesus in Transfiguration was conversing with Moses and Elijah
to fulfill the Messianic prophecy of his suffering, death, and resurrection in
Jerusalem (i.e. Isaiah 52:13-53:12), as prescribed in the Law (i.e. Deuteronomy
32:39)? Whose voice is it to speak of
Jesus as “chosen Son” in the cloud?
The cloud is namely the Holy Spirit and the voice is of the Father, speaking of His Son, Jesus the Christ. Therefore, the Transfiguration is a Trinitarian phenomenon. It is, indeed, a Trinitarian theophany not only to prefigure the glorious Resurrection of the Lord but also to give a glimpse of the Parousia, the return of the Lord to conquer all of the enemies of him and his Church to reign as the King in consummating the establishment of his eternal Kingdom.
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