Whether the Witnesses of the Transfiguration Were Fittingly Chosen?
Objection 1: It would seem that the witnesses of the transfiguration
were unfittingly chosen. For everyone is a better witness of things
that he knows. But at the time of Christ's transfiguration no one but
the angels had as yet any knowledge from experience of the glory to
come. Therefore the witnesses of the transfiguration should have been
angels rather than men.
Obj. 2: Further, truth, not fiction, is becoming in a witness of the
truth. Now, Moses and Elias were there, not really, but only in
appearance; for a gloss on Luke 9:30, "They were Moses and Elias,"
says: "It must be observed that Moses and Elias were there neither in
body nor in soul"; but that those bodies were formed "of some
available matter. It is also credible that this was the result of the
angelic ministries, through the angels impersonating them." Therefore
it seems that they were unsuitable witnesses.
Obj. 3: Further, it is said (Acts 10:43) that "all the prophets give
testimony" to Christ. Therefore not only Moses and Elias, but also
all the prophets, should have been present as witnesses.
Obj. 4: Further, Christ's glory is promised as a reward to all the
faithful (2 Cor. 3:18; Phil. 3:21), in whom He wished by His
transfiguration to enkindle a desire of that glory. Therefore He
should have taken not only Peter, James, and John, but all His
disciples, to be witnesses of His transfiguration.
On the contrary is the authority of the Gospel.
_I answer that,_ Christ wished to be transfigured in order to show
men His glory, and to arouse men to a desire of it, as stated above
(A. 1). Now men are brought to the glory of eternal beatitude by
Christ--not only those who lived after Him, but also those who
preceded Him; therefore, when He was approaching His Passion, both
"the multitude that followed" and that "which went before, cried
saying: 'Hosanna,'" as related Matt. 21:9, beseeching Him, as it
were, to save them. Consequently it was fitting that witnesses should
be present from among those who preceded Him--namely, Moses and
Elias--and from those who followed after Him--namely, Peter, James,
and John--that "in the mouth of two or three witnesses" this word
might stand.
Reply Obj. 1: By His transfiguration Christ manifested to His
disciples the glory of His body, which belongs to men only. It was
therefore fitting that He should choose men and not angels as
witnesses.
Reply Obj. 2: This gloss is said to be taken from a book entitled _On
the Marvels of Holy Scripture._ It is not an authentic work, but is
wrongly ascribed to St. Augustine; consequently we need not stand by
it. For Jerome says on Matt. 17:3: "Observe that when the Scribes and
Pharisees asked for a sign from heaven, He refused to give one;
whereas here in order to increase the apostles' faith, He gives a
sign from heaven, Elias coming down thence, whither he had ascended,
and Moses arising from the nether world." This is not to be
understood as though the soul of Moses was reunited to his body, but
that his soul appeared through some assumed body, just as the angels
do. But Elias appeared in his own body, not that he was brought down
from the empyrean heaven, but from some place on high whither he was
taken up in the fiery chariot.
Reply Obj. 3: As Chrysostom says on Matt. 17:3: "Moses and Elias are
brought forward for many reasons." And, first of all, "because the
multitude said He was Elias or Jeremias or one of the prophets, He
brings the leaders of the prophets with Him; that hereby at least
they might see the difference between the servants and their Lord."
Another reason was " . . . that Moses gave the Law . . . while Elias
. . . was jealous for the glory of God." Therefore by appearing
together with Christ, they show how falsely the Jews "accused Him of
transgressing the Law, and of blasphemously appropriating to Himself
the glory of God." A third reason was "to show that He has power of
death and life, and that He is the judge of the dead and the living;
by bringing with Him Moses who had died, and Elias who still lived."
A fourth reason was because, as Luke says (9:31), "they spoke" with
Him "of His decease that He should accomplish in Jerusalem," i.e. of
His Passion and death. Therefore, "in order to strengthen the hearts
of His disciples with a view to this," He sets before them those who
had exposed themselves to death for God's sake: since Moses braved
death in opposing Pharaoh, and Elias in opposing Achab. A fifth
reason was that "He wished His disciples to imitate the meekness of
Moses and the zeal of Elias." Hilary adds a sixth reason--namely, in
order to signify that He had been foretold by the Law, which Moses
gave them, and by the prophets, of whom Elias was the principal.
Reply Obj. 4: Lofty mysteries should not be immediately explained to
everyone, but should be handed down through superiors to others in
their proper turn. Consequently, as Chrysostom says (on Matt. 17:3),
"He took these three as being superior to the rest." For "Peter
excelled in the love" he bore to Christ and in the power bestowed on
him; John in the privilege of Christ's love for him on account of his
virginity, and, again, on account of his being privileged to be an
Evangelist; James on account of the privilege of martyrdom.
Nevertheless He did not wish them to tell others what they had seen
before His Resurrection; "lest," as Jerome says on Matt. 17:19, "such
a wonderful thing should seem incredible to them; and lest, after
hearing of so great glory, they should be scandalized at the Cross"
that followed; or, again, "lest [the Cross] should be entirely
hindered by the people" [*Bede, Hom. xviii; cf. Catena Aurea]; and
"in order that they might then be witnesses of spiritual things when
they should be filled with the Holy Ghost" [*Hilary, in Matth. xvii].
_______________________