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 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:

"He is now as I see him in the visions of Paradise, notes Maria Valtorta, naturally without the Wounds and without the banner of the Cross, but the majesty of the Face and body is the same, the same is the brightness and the garment which changed from dark red to an immaterial fabric of diamond and pearls which is his garment in Heaven. His Face is a sun emitting a stellar light, but very intense, and his sapphire eyes shine there. He seems even taller, as if his glory had increased his size."

Then appear Moses and Elijah: "The light increases again with two flames descending from heaven and placing themselves alongside Jesus. When they stop over the flatWater, their veil opens and two majestic and luminous figures come out. One is older, with a piercing and severe gaze and a long beard split in two. From his forehead come horns of light that indicate to me it is Moses. The other is younger, gaunt, bearded, and hairy, roughly like the Baptist to whom I would say he looks similar in height, thinness, conformation, and severity. While the light from Moses is of a dazzling whiteness like that of Jesus, especially with the rays from his forehead, the one emanating from Elijah resembles 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 a cloud nor mist, which is neither a ray, envelops and separates the Three glorious ones behind a screen even brighter than that which already surrounded them and hides them from the sight of the three, a powerful and harmonious voice vibrates and fills all the space with itself, the three fall face to 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 Maria Valtorta, the phrase is clearer and therefore simpler:

"And truly I tell you that among those present here among my Disciples there are some who will not taste death before seeing the Kingdom of God founded, with its King who will have received the crown and anointing."

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:

Recognize, you who are the "voices" of your Jesus, the King of kings, the Faithful and the True One who judges and fights with justice and will be the Victor over the Beast and his servants and prophets, recognize your Good and always follow it. Let no deceptive appearance seduce you and let no persecution bring you down. Let your "voice" proclaim my words, Let your life be for this work. And if you share on earth the same fate as Christ, as his Forerunner and as Elijah, a bloody fate or tormented by moral tortures, smile at your future and certain fate which will be common to you with that of Christ, his Forerunner, and his prophet. Equal in labor, in pain, in glory. Here below Me, Master and Example. Up there, Me Reward and King. To possess Me will be your blessedness.

Note: In the New Testament, John the Baptist spiritually possesses the Spirit of Elijah because he is clothed with "the spirit and power of Elijah" (Luke 1:17).

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, before Me, must be transfigured to the eyes of those who deserve it most, 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! Blessedness of blessings so little known: to live with me who know how to love! If Peter exclaimed on Mount Tabor, only because he saw me transfigured: "Lord, how good it is to be here with you," what should say the Soul who has herself been transfigured by becoming a molecule of my Heart of God? Think about it, Maria. He who lives in me becomes a 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 future ages, King for eternity. The Soul that lives immersed in my Heart becomes all that. An integral and living part of the Heart of a God, she will live eternally as God in the light, in Peace, in the glory of my Divinity. (The Notebooks of 1943, August 12, p.223)"

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