Homily

The mountain of the Transfiguration, which later tradition identifies with Tabor, stands as the image of every spiritual journey. We can imagine that Jesus also calls us to lead us with him on the mountain, as he did with his there closest friends and disciples, to live with him the experience of intimate communion with the Father, an experience so profound as to transform his face, body and even his clothes. Some commentators suggest that the story tells of a spiritual experience that involved above all Jesus: a heavenly vision that produced a transfiguration in him. It is a hypothesis that allows us to grasp more deeply the spiritual life of Jesus. Sometimes we forget that Jesus also had his spiritual journey, as the Gospel notes, "he grew in wisdom, age and grace." No doubt he felt the joy for the fruits of his pastoral ministry, as well as the concerns and anxieties about what is the will of the Father (Gethsemane and the cross are only the most dramatic moments). For Jesus everything was not entirely obvious and programmed. He too experienced fatigue and the joy of a journey. He too had to climb the mountain, as did Abraham and Moses, Elijah and as every believer must. It is to say that Jesus too felt the need to "go up" to the Father, to meet with him. It is true that the communion with the Father was his very being, his whole life, the bread of his days, the substance of its mission, the heart of all that he was and did; but perhaps he needed moments in which this intimate relationship emerged in its fullness. Certainly the disciples needed it.
The experience of Tabor was one of those singular moments of communion that the Gospel extends to all the historical events of the people of Israel, as evidenced by the presence of Moses and Elijah, who "were talking with Jesus." Jesus did not live this experience alone; he also involved his three closest friends. It was a moment among the most significant for the personal life of Jesus, and it also became such for the three disciples and for all those who allow themselves to be involved in the same climb [or ascent]. In the tradition of the Church there have been many interpretations of this passage. Among the most consistent is the one that sees in the monastic life the reflection of the transfiguration, because of the radical nature of the choice that it entails. But I think we can see - or better live - the experience of transfiguration also in the Sunday liturgy to which we are all called to participate. During the celebration we live united to Jesus, the highest moment of communion with God. It is during the Holy Liturgy that we can repeat the same words of Peter: ""Rabbi, it is good or us to be here; let us make three dwellings…" The Sunday Liturgy is the highest spiritual moment to which we are all called. In truth it is not only the culmination of the week but also the source of the following days. The Mass, in a way, is everything. The rest is as a consequence. When the Gospel says that the three are "awakened" and found themselves alone with Jesus, is to say that the Mass, in a way, is sufficient. It is such an energy that after having transformed us it also enables us to change the world around us.