I am currently engaged in an argument on Facebook over whether the Transfiguration or Pentecost is the most Sophiological Feast of the Church. Although I hold that the Descent of the Holy Spirit upon Our Lady and the Apostles in the Cenacle is, in fact, the most Sophiological event commemorated on the Kalendar, I’m willing to concede that today’s liturgy is refulgent with the splendor of Eternal Wisdom. I had the opportunity to attend a Solemn High Mass, complete with asperges and vesting at the chair. All the propers, all the readings, and all the prayers were as so many lights set one by one upon the altar, until their glow was consumed in the Uncreated Light of the Eucharist.
Consider the Propers. At the Introit, we pray:
Illuxerunt coruscationes tuae orbi terrae: commota est et contremuit terra. Quam dilecta tabernacula tua, Domine virtutum! concupiscit, et deficit anima mea in atria Domini.
Your lightening illumined the world; the earth quivered and quaked. How lovely is your dwelling place, O Lord of Hosts! My soul years and pines for the courts of the Lord.
Here, the Church introduces us to one of the great motifs of this holy feast: light. And not just any light. A totally beautiful, all-pervading illumination. The whole of creation responds to this light, and we who have the grace of observing it are inspired to think of the eternal “dwelling place” and “courts of the Lord” [Ps. 82:2-3].
St. Peter takes up this theme, writing to us in his epistle:
And we have the word of prophecy, surer still, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. [2 Peter 1:19]
The Prince of the Apostles knows that the Light of Lights, glimpsed first on Tabor, enkindles the hearts of all Prophets. That is why Our Lord appears there with two of the greatest Prophets. That is why the Holy Ghost, “who has spoken through the Prophets,” descends upon the assembly to announce the voice of the Father [Nicene Creed]. Yet even the light of Tabor will fade before the dawn of the Eschaton—the “morning star” of the Holy Spirit that “rises in your hearts” [2 Peter 1:19].
Moving on, we come to a Gradual in which the words of David are taken up by the whole Church as she addresses her Spouse with intimate delight:
Speciosus forma prae filiis hominum: diffusa est gratia in labiis tuis.
V. Eructavit cor meum verbum bonum: dico ego opera mea Regi.
Fairer in beauty are You than the sons of men; grace is poured out upon Your lips.
V. My heart overflows with a goodly theme; as I sing my ode to the King.
If you wanted to make the argument that the Transfiguration is the most Sophianic feast, the Alleluia would be particularly pertinent. For we pray the words of the Seventh Chapter of the Book of Wisdom (words, I might add, that are usually read in the feminine and applied to Our Lady):
Alleluia, alleluia. V. Candor est lucis aeternae, speculum sine macula, et imago bonitatis illius. Alleluia.
Alleluia, alleluia. V. He is the refulgence of eternal light, the spotless mirror, and the image of His goodness. Alleluia.
These prayers are like steps to the Temple. For, can we not see in all of these verses the very picture of the Last and Glorious Day? Are we not cast off into a vision of the Heavenly Courts, and of the Everlasting House of God? The Offertory confirms our path and calls to mind our mystical destination, where, by the Epiclesis and Consecration, we shall soon worship the Eucharistic God. We pray the words of Psalm 111:
Gloria et divitiae in domo eius: et iustitia eius manet in saeculum saeculi, alleluia.
Wealth and riches shall be in His house; His generosity shall endure forever. Alleluia.
But the Communion Verse warns us with a passage from St. Matthew:
Visionem, quam vidistis, nemini dixeritis, donec a mortuis resurgat Filius hominis.
Tell the vision you have seen to no one, till the Son of Man has risen from the dead.
Whenever we are privileged enough to enter into a Sophianic mystery, the Blessed Mother is never far away. Nor can she be ignored in this, the month of her Sorrowful and Immaculate Heart, the month in which we celebrate her Glorious Assumption and her Queenship over all Heaven. We should be extra attentive to her quiet presence. Thus, in this Communion verse, we learn to be like Mary. For, “Mary treasured up all these things, pondering them in her heart” [Luke 2:19 ESV]. That is the rule Jesus teaches to the Apostles who witnessed His Transfiguration. This, too, is an expression of Holy Wisdom, in the virtue of Prudence. An experience of such mystical consolation, like the Mustard Seed we learned about in Monday’s Gospel, would one day grow into an enormous tree where “the birds of the air come, and dwell in the branches thereof,” [Matt. 13:32]. But first, it had to be watered by the Blood of Christ.
So must we. If we are to make good use of the many graces we receive, we must offer them back up to Christ to receive His Blessing. Only He can make our hearts Eucharistic like His own; only He can send the Spirit to enkindle our souls with charity and wisdom; only He can impart the Uncreated Light that He first manifested on Mount Tabor.
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