On 6th August, the Church of England celebrates the Transfiguration of our Lord with a feast day. You should know the rules by now. If it’s in the Bible, it’s a feast day. (Mostly.)
The Transfiguration of Our Lord snuck into the Church of England calendar in the late 15th Century. Before that, it had only been observed in Cluniac monasteries for a few centuries through the word of Peter the Venerable (me neither). Other monastic orders followed suit. Pope Callistus III declared it a feast in 1457 with the bull entitled ‘Inter divinae dispositions arcana.’ But the feast day was slow to be approved by the convocations of York and Canterbury. Eventually, it found its way into the calendars and missals of the Church of England, although frequently only written in the margins.
Just as the ink was drying, the Reformation came along and overhauled the English church calendar. Despite being the celebration of a Biblical event, rather than a frowned-upon church saint, the feast day was not attractive to reforming-types. The day remains in the calendar, tipping the hat to the late Medieval Church.
Of course, they didn’t realise it was the ‘late Medieval’ period at the time. There was no sense in which the Renaissance, or the Reformation was inevitable. In 15th century, there had been attempts into introduce a number of new feast days, including the Feast of the Visitation, the Name of Jesus, the Five Wounds, the Crown of Thorns, the Compassion of the Virgin and the Presentation of the Virgin. Some historians, like Duffy, point to these new festivals as a sign of spiritual health. Others would say this was merely the reinforcement of idolatry.1
It’s hard to take against celebrating the Transfiguration. This should not be controversial. But, what is this transfiguration? And what does it mean?
Transfigur-whatnow?
The Transfiguration of Jesus is a mind-blowingly strange event which can be found in Matthew, Mark and Luke’s gospel. It’s interesting that it’s not in John’s gospel, given John himself was one of the eye-witnesses. But maybe it was so strange, he felt you just had to be there.
Here’s the story according to Mark’s gospel:
And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them, and his clothes became radiant, intensely white, as no one on earth could bleach them. And there appeared to them Elijah with Moses, and they were talking with Jesus. And Peter said to Jesus, “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.” For he did not know what to say, for they were terrified. And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.” And suddenly, looking around, they no longer saw anyone with them but Jesus only. And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. (Mark 9:2-9)
It's hard to think of a more bizarre story in the pages of Scripture. And the bar for bizarre is set quite high given talking donkeys and flaming chariots of fire. So why is this event included in three out of the four gospels?
Mark My Words
In the last year, I’ve been inching my way through Mark’s gospel using multiple commentaries, writing notes for teen Bible studies. (Let me know if you’re interested in getting hold of those.) In preparing a session on this passage in Mark 9, I studied more commentaries and resources than for any other passage. They all point to various allusions to Old Testament passages and events on Mount Sinai. There are all true, I’m sure. But none of the commentators seem to be able to ‘explain’ the overall purpose of what’s going on here. Why has Mark shown Jesus ‘transfiguring’ in the presence of two Old Testament heroes who have no business being on earth at all.
On reflection, the truly astonishing nature of this event may be the point. Just when you think you’ve understood Jesus, or found the right label for him, he smashes all the categories. This passage is good for our humility.
A Glimpse of God’s True Mindblowing, Eye-Popping Glory
In the previous chapter, the disciples have begun to see to Jesus’s true identity as Messiah, God’s anointed one. But Jesus would not reclaim the land of Israel for his people like the good old days of David and Solomon. Jesus announced he was going to suffer and die. His statement that he would rise again after three days seems to bounce off the disciples.
But for those of us reading, or listening, we become aware of the humanity and mortality of Jesus. It would be easy for us to conclude that Jesus is just a mortal man after all. He is able to do miracles, sure, but don’t get your hopes too high. He is just another Moses or an Elijah.
Wait! Moses and Elijah were pretty special, weren’t they? Both of them caught a glimpse of the glory of Yahweh in the Old Testament on the mountaintop at Sinai. (This transfiguration in Mark is probably at Mt Hermon.) Jesus shines, like Moses’s face on coming down from the mountain. But Jesus is not a Moses or an Elijah. He is the One who met with these prophets.
Jesus is transfigured and glorious. Peter starts gibbering and babbling about building booths. There’s a cloud, reminding us of Sinai and also God entering the tabernacle. And the voice from heaven ties us back to Jesus’s baptism in Mark 1. Jesus is not a mortal wonderworker from the obscure town of Nazareth. Jesus is Emmanuel, God himself with us.
So when it comes to processing Jesus’s betrayal, trial and crucifixion, it’s going to be okay. Jesus is cosmically powerful and can overcome even death on the cross because he is the eternal heavenly man. Isn’t that something to celebrate? Why not wear something white to reflect this extraordinary event?
The Transfiguration For Families
Seriously. In God’s providence, we look at The Transfiguration in episode 3 of the Faith in Kids 4 Kids summer podcast series called ‘The Weight of Glory’. That one drops next week, by why not listen to the first one (about the Tabernacle) or the second one (about Elijah and prophets of Baal). These podcasts for families - perfect for listening in the car - are probably the most worthwhile thing I do with my time. Not joking.
For more information, see New Liturgical Feasts in Later Medieval England by RW Pfaff, Oxford/Clarendon 1970 – and yes, you read that right: RW Pfaff. And yes, I own a copy of this book.