The Transfiguration of the Lord

The Transfiguration after Carl Bloch (1836-1890), Frederiksborg Museum

The Transfiguration of the Lord is reported in the Gospel by Matthew, Mark, and Luke. Jesus takes three Apostles, Peter, James, and John, the sons of Zebedee, up on a mountain which the Evangelists do not name. The three accounts are very similar, but Luke adds some details.

Jesus is in prayer when his Face changes like his clothes, which become dazzling. Moses and Elijah appear to him and "talk with him." Only Luke specifies that they "were speaking of his departure, which he was about to accomplish at Jerusalem", then they disappear. The three drowsy Apostles are disturbed. Not knowing what to do or say, Peter suggests building three tents for Jesus and the two prophets. Then a cloud envelops them and a voice says, "This is my beloved Son, in whom I am well pleased: listen to him!" Mark's account is briefer and Luke reports a variant: "This is my Son, whom I have chosen; listen to him!" Frightened, the three Apostles fall face to the ground. It is Jesus who raises them. There is no one else there.

This voice from Heaven is one of the three theophanies in the Gospel, a direct and perceptible manifestation of God the Father. The first theophany is that of Jesus’ Baptism and the third manifests at the Temple during Holy week. The event is so striking that Peter takes care to clarify, in one of his letters, that this Transfiguration is not an imaginary account but real. Having not attended Jesus’ Baptism, it was the first time Peter heard the Voice of God.

As they descend the mountain, Jesus asks them to say nothing to anyone "until the Son of Man is raised from the dead." Which they did, but wondering what "raised from the dead" meant, adds Mark.

The three evangelists mention a chronology, which is rather unusual. Matthew and Mark introduce the Transfiguration by dating it: "six days after (the previous episode)" and Luke: "about eight days after". The Evangelists thus indicate the importance of the events and their connection. What is the previous episode? The one reported by Matthew where Jesus says to Peter: "Get behind me, Satan! You are a stumbling block to me; your thoughts are not God’s thoughts, but human thoughts." Jesus had just made the first announcement of his Passion to the Apostles and Peter, in a very human impulse, had sworn that it could not happen.

Jesus gives some considerations which he concludes with this prophecy reported by the three evangelists with slight differences: "Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his Kingdom." The Transfiguration therefore has a connection with the announcement of the future Passion.

In the work of Maria Valtorta

The Transfiguration of the Lord takes place on Wednesday, February 14, 29 (14 Adar I 3789) on Mount Tabor, exactly six days after the first announcement of the Passion and the reproach to Simon Peter.

1. Clarifications provided

Jesus withdraws to pray while the three Apostles, after the fatigue of the ascent, are not asleep, but drowsy: a detail noted only by Luke. They are awakened by a brightness so intense that it makes the sunlight vanish and spreads and penetrates even under the greenery of the bushes and trees where they had settled. They then see Jesus transfigured. Maria Valtorta notes:

"He is exactly as I see in the visions of Paradise. Of course He has no Wounds and there is no banner of the Cross. But the majesty of His Face and Body is the same, the brightness is also the same and His garment, too, is identical: from deep red it has changed into an immaterial fabric of diamonds and pearls, in which He is clad in Heaven. His Face shines with an extremely intense sidereal light in which His sapphire eyes are beaming. He looks taller, as if His glorification had increased His height."

Then appear Moses and Elijah:

"The light increases further because of two lights that descend from the sky and take place at Jesus’ sides. When they settle on the tableland, their veils open and two majestic bright personages appear. One is older than the other, with a sharp severe countenance, and he has a double-pointed beard. Two horns of light depart from his forehead and make me understand that he is Moses. The other one is emaciated, bearded and hairy, more or less like the Baptist, whom I would say he resembles in height, leanness, structure and severity. While the light emanating from Moses is white, like that of Jesus, particularly with regard to the beams issuing from their foreheads, the light of Elijah is like the bright flame of the sun."

It is during this appearance that Peter suggests to Jesus to build three tents and serve them. Matthew and Mark are consistent, but Luke seems to say he did it after the appearance, which is less logical. Then,

"a veil, which is neither fog, nor a cloud, nor a ray, envelops the three glorious personages behind a screen that is even brighter than the one that surrounded them previously, and hides them from the sight of the apostles, a powerful harmonious Voice vibrates filling the air, the three bow down with their faces on the grass. 'This is My beloved Son, in Whom I am well pleased. Listen to Him.'"

So, Matthew's wording is the most accurate, according to Maria Valtorta.

2. Exegesis

The work of Maria Valtorta sheds light on two verses subject to interpretation.

2.1. Some will not taste death

The phrase from the Gospel: "some standing here will not taste death before they see the Son of Man coming in his Kingdom" opens a debate: does it refer to an announcement of the Transfiguration? of the Resurrection and Ascension? of the destruction of Jerusalem? etc. Whatever the debated opinions and the identification of those who would be alive at that time, they converge towards the Kingdom of God. In the work of Maria Valtorta, the phrase is clearer and therefore simpler:

"And I solemnly tell you that some of those who are now present among my disciples and women disciples will not savor death before seeing the Kingdom of God being established and its King crowned and anointed."

It is indeed about the future Passion and the difficulty in making its true meaning understood, from the first announcement and the reproach to Simon Peter, up to the Transfiguration where the Apostles wonder what "to rise" means. To emphasize this, Maria Valtorta, on a typewritten copy, explains:

"The Kingdom of God began on Good Friday thanks to the merits of Christ, and it was then established by the Church. But not all have seen it assert itself more and more."

2.2. Do not tell this vision to anyone

Regarding this phrase, Maria Valtorta notes on a typewritten copy:

"Prudence, perfect perfection in Christ, prompted him to give this order to avoid any fanaticism of veneration as well as of hatred, both premature and harmful."

2.3. John the Baptist and Elijah

Descending from Mount Tabor, the three Apostles question Jesus about Elijah. Matthew and Mark report it, but Luke does not.

The Disciples asked Jesus: "Why then do the scribes say that Elijah must come first?" Jesus answered them: "Elijah is indeed coming and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him whatever they pleased. Likewise, the Son of Man is to suffer at their hands." Then the Disciples understood that he was speaking to them about John the Baptist.

This passage does not appear in the vision, but in the commentary Jesus gives at the end of the episode. He relates the lives of Elijah and John the Baptist to those of the "voices" who transmit his Word:

"Since you are the “voices” of your Jesus, of the King of kings, of the faithful and truthful king who judges and fights with justice and will defeat the Beast and his servants and prophets, ensure that you know what is your Good and follow it forever. Let no false appearance entice you, let no persecution terrify you. Let your “voices” repeat My words. Let your Lives be devoted to this work. And if on the earth you should share the same destiny as the Christ, as His Precursor and Elijah, a sanguinary destiny or a destiny subjected to moral torture, smile at the future safe destiny you will enjoy with the Christ, with His Precursor and His Prophet. We shall be equal in our work, in our grief, in our glory. Here I am the Master and the Example. There I shall be the Reward and the King. To have Me will be your blessedness."

3. Points under debate

3.1. The "Transfiguration" of Mary

The Transfiguration of the Lord follows a teaching of Jesus, unknown in the Gospels, about the Transfiguration of Mary.

"My Mother is to be transfigured, before Me, in the eyes of the most deserving, to show Her as She is."

It is thanks to these confidences made to the Apostles that certain episodes of the Infancy Gospel are known.

3.2. The "Transfiguration" of the believer

"Oh, this beatitude of beatitudes-to live with Me, who know how to love-is too little known! For if Peter exclaimed on Tabor, just because he saw Me transfigured, 'Lord, it is good for us to remain here', what should the soul that is itself transfigured, becoming a molecule of my Divine Heart, say? But consider, Maria. Whoever lives in Me becomes part of Me. Do you understand? Of Me, Jesus, Son of the true God, Wisdom of the Father, Redeemer of the world, eternal Judge, and King of the future age, eternal King. The soul living immersed in my Heart becomes all of this. An integral, living part of the Heart of a God, it will live eternally like God in the Light, Peace, and Glory of my Divinity."

Second part of the Bible, from the coming of Jesus Christ until the Apocalypse.