|
The Mysteries of Light The Transfiguration
Pat Collins CM, an author, lecturer and retreat leader from All Hallows College in Dublin, explores the significance of the fourth Mystery of Light from the new mysteries of the Rosary
|
|
We are told in the transfiguration accounts in Mt 17:1-10; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-16 that Moses, the archetypal lawgiver, and Elijah, the outstanding prophet of the Old Testament were talking to Jesus. Their differing, but complementary, contributions found fulfilment in the person and mission of the Messiah. St Paul has explained that, we like Peter, James and John, can share in the transfiguration experience by contemplating the Lord. He wrote: '"And all of us, with unveiled faces, seeing the glory of the Lord as though refl ected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit" (2 Cor 3:18.) In par 23 of Novo Millennio Ineunte, Pope John Paul II explains: "Your face, O Lord, I seek" (Ps 27:8). The ancient longing of the Psalmist could receive no fulfilment greater and more surprising than the contemplation of the face of Christ. God has truly blessed us in him and has made "his face to shine upon us" (Ps 67:1). At the same time, God and man that he is, he reveals to us also the true face of humanity, "fully revealing man to man himself." We are also told that during the transfiguration: "a cloud appeared and enveloped them, and they were afraid as they entered the cloud" Lk 9:34. This image has scriptural roots. It is a reminder of the time, on Mount Sinai, when God spoke to Moses from a cloud. It is also reminiscent of the occasions when Moses went into the tent of meeting. When it was overshadowed by the cloud of God's presence he would converse with the Lord face to face (Cf. Ex 33:11). Mystics have pointed out that, at first, the apostles could see and hear Christ. But as the experience deepened, a metaphorical cloud of unknowing enveloped them. As a result, although they could no longer see and hear Jesus they knew in faith that he was present. Likewise, as Christians mature in the spiritual life they are often weaned off ideas and images of the divine. Then they have to be content to let their wills, if not their minds and imaginations, rest in the incomprehensible mystery of the One who "dwells in unapproachable light" 1 Tim 6:16. In the gospels we are told that: "a voice from the cloud was heard to say, "This is say my Son, whom I love; with him I am well pleased" Matt 17:5. You will notice that these were much the same words that were spoken when the Father addressed Jesus at his baptism. Now the disciples had first-hand knowledge of the fact that, although the Father was lavishing unimaginable love on his only begotten Son, he was destined, as the suffering servant, to suffer and die in Jerusalem. The preface of the Mass of the Transfiguration explains succinctly: "He revealed his glory to the disciples to strengthen them for the scandal of the cross." This same dynamic can be true in our own lives. Experiences of strong consolation may be preparing us to cope with impending sufferings. It is highly significant that the words, "listen to him" Mk 9:7, are an example of only two or three recorded instances of the Father talking to humanity (Cf. Jn 12: 28). We can listen to the words of Jesus in a number of ways. He can speak to us through his teachings in the scriptures, through his inspirations in prayer, and through prophetic utterances which are inspired by his Holy Spirit. The transfiguration is a Trinitarian incident, the Father is the voice; the Son is the man; the Spirit is the shining cloud. Finally, in this mystery of light there are intimations of the definitive coming of the kingdom at the end of time. The fact that Christ's glory shone forth from a body like our own, shows that the Church, which is the body of Christ, will one day share in his glory.
|
A
number of years ago I read a book by Maurice Bucke, entitled Cosmic
Consciousness. It maintained that most of the world's great religious
leaders had life transforming mystical experiences, usually in their
thirties. For example, when St John of the Cross was enlightened by
God during a time when he was in jail, he was literally radiant. One
biography states that: "One night the man who was on guard went
as usual to see that his prisoner was safe and witnessed the heavenly
light with which his cell was fl ooded." Bucke suggested that
something similar occurred during the baptism and transfiguration
of Jesus. These were interrelated events, the one subjective and private,
the other objective and public. They were occasions when the radiance
associated with Christ's inner illumination at baptism burst forth
in the form of external glory during his transfiguration. 
