There are many miracles recorded in the New Testament, but this one is different in that it is the only of those miracles which happens to Jesus himself.
The Gospel accounts of this event are Matthew 17:1-9, Mark 9:2-8, and Luke 9:28-36. 2 Peter 1:16-18 and John 1:14 may also refer to this event.
There is much to be learned from this miracle. For one thing, it gave the Apostles, and now us as we read Scripture, something of a preview of the glorified and complete life in heaven. For another, it shows Jesus as the Messiah, he to whom the Law, represented by Moses, and the Prophets, represented by Elijah, point.
Those two things tell us much about Jesus, but there is something about us we can learn too. What was the Apostles' reaction to this event? They wanted to stay there, and devote themselves to basking in this event. But they were told not to, that there was work ahead in Jerusalem, and not only that, they were told to not even speak of it until after the Resurrection which they did not yet even understand.
Are we not also like that? We want to preserve sublime moments in this life and create conditions to produce them, literally or in monasteries of the mind, isolating and exempting ourselves from, even protecting against, what we are called to do in the rest of life. And are we not told that we cannot remain in these mountain-top experiences but must now go into the Jerusalem of our own lives where there is much to be done, some of it endured? And though we live after the Resurrection, do we not also not fully understand what lies ahead in our own lives?
Jesus both calls us to these sublime moments, and also calls us to go forth from them.
There's more, which relates to all three points and drives them further home. In Lutheran observance, the commemoration of this event is located within the church year where it falls in the progression of the life of Jesus, between Advent and Christmas and Epiphany and his Baptism, and the Gesimatide preparation for Lent, Lent itself, the Holy Week commemoration of his suffering and death, and Easter his resurrection.
In the Roman rite and Eastern Orthodoxy, it is celebrated on 6 August. This was always one of several dates on which it was celebrated. But, on 6 August 1456 news reached Rome that the Kingdom of Hungary had broken the Siege of Belgrade by the Ottoman Empire, which actually happened on 22 July, in honour of which Pope Callixtus III made the Transfiguration a feast to be celebrated in the Roman rite on 6 August. In Eastern Orthodoxy it is the 11th of the Twelve Great Feasts, and also the middle of the Three Feasts of the Saviour in August.
We of course are not bound by that, and there is good reason to locate it where we have, as the point of the church year in the life of the church is to celebrate and know the life of Jesus. There is though an interesting co-incidence (?) about the 6 August thing, Centuries later, on 6 August 1945, another type of transfiguration would happen. About 70,000 people died instantly and tens of thousands died later from the effects of the transfiguration, so to speak, of the first use of atomic weapons, in Hiroshima, Japan.
Thus the date of the news of one key military victory becomes the date of another. Even if either or both of these victories are seen as a turning point for the right side, Jesus calls us to another type of bodily transfiguration altogether, one not brought about by breaking a siege or nuclear radiation, and not a turning point in worldly events but the final triumph of God over the sin and its wages death brought into his Creation by us.
And another coincidence (?), 6 August 1991 was the start of the World Wide Web, a service available to the public, on the Internet which allows us to go down into "Jerusalem" in ways previously not possible. Now, for example one can go to the top sidebar element on this blog and donate to our beloved synod's effort to bring relief to people in Haiti following the devastating earthquake and the consequent devastating cholera outbreak.
Some things to ponder about transfiguration and going down into Jerusalem, whether we celebrate the Transfiguration on the last Sunday before Gesimatide, which this year is 13 February, or on 6 August. Or even if one is subjected to a wannabe version of the miserable revisionist Roman novus ordo, which does away with Gesimatide altogether (a post on what is Gesimatide and why you don't want to miss it is coming shortly here) and celebrates it as the last Sunday of a revised Epiphany Season on the Sunday before Ash Wednesday, this year 9 March.
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