46. Third, with regard to the eminence of the place, he adds: And he went up into the mountain to pray. For a mountain is an elevated place, extending from earthly things toward heavenly ones, and therefore suited to contemplation and prayer. Such was this mountain; hence it is said in Matthew 17 that "he led them up into a high mountain apart," so that they might be separated from the crowd and from earthly things. And such places are suited to divine revelations; hence in Exodus 3 it is said of Moses that "when he had driven the flock to the inner parts of the desert, he came to the mountain of God, Horeb," where the Lord appeared in the fire of the bush. Similarly in the receiving of the Law; Exodus 24: "The Lord said to Moses: Come up to me on the mountain and be there, and I will give you two tablets of stone." Similarly in the surveying of the promised land, according to Deuteronomy last chapter: "Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, over against Jericho, and the Lord showed him all the land of Gilead as far as Dan." - From these things, therefore, it is gathered that a mountain is suited to divine apparitions, instructions, and contemplations. Hence Bede in the Gloss: "He ascended the mountain to pray, to indicate that those who await the resurrection ought to raise their minds to things on high and persist in continual prayers," and this on a mountain on account of its eminence, according to Deuteronomy 33: "The Lord came from Sinai and rose up from Seir upon us, he appeared from Mount Paran, and with him thousands of saints. In his right hand a fiery law." "And those who draw near to his feet shall receive of his doctrine"; and thus three things appear that dispose toward the divine Transfiguration, even according to the literal sense.
47. Spiritually, however, in these three things there is very great instruction for those wishing to attain to seeing the Lord's transfiguration through the ecstasy of contemplation. For in the number of days are given to be understood the grades of contemplations succeeding one another, just as day succeeds day. And according to Matthew, six days are numbered to indicate six grades of contemplation, which Richard sets forth in his book On the Ark, or On Contemplation, speaking thus in the first book, sixth chapter: "There are six kinds of contemplation entirely divided from one another and among themselves. The first is in imagination and according to imagination alone: the second is in imagination according to reason: the third is in reason according to imagination: the fourth is in reason according to reason: the fifth is above reason, but not beyond reason; the sixth is above reason and seems to be beyond reason. Two therefore are in imagination, two in reason, two in intelligence." — The first two concern corporeal things, the second two concern spiritual things, the third two concern everlasting and incomprehensible things. — These six kinds, moreover, are understood through the six days and through the six steps by which one ascended to Solomon's throne, according to that passage in 3 Kings 10, that "Solomon made for himself a great throne of ivory and overlaid it with exceedingly bright gold, which had six steps." And the number of perfection agrees with this: for six is the first perfect number.
48. But according to Luke, eight days are counted. For Luke treats of this apparition insofar as it expresses the glory after the resurrection: which is clear, because there he touches upon sleep and awakening; therefore he indicates eight grades, of which seven are on the way, and the eighth is reserved in the homeland. Concerning these seven, Augustine says in the book On the Magnitude of the Soul, at the end: "For those ascending upward," he says, "let the first step be called, for the sake of teaching, animation; the second, sense: the third, art: the fourth, virtue: the fifth, tranquility: the sixth, entry: the seventh, contemplation "; after which nothing remains but the beatific vision: and thus there are approximately eight days. And as he says, "the first is concerning the body, the second through the body, the third about the body, the fourth toward itself, the fifth in itself, the sixth toward God, the seventh with God. " And these steps do not only denote steps of contemplation, but those by which one arrives at contemplation.
A certain one, however, simple in speech but not in knowledge, Brother Giles, who has been proven to be most frequently caught up in rapture, distinguishes the grades thus, saying: There are seven grades of contemplation: the first is fire: the second is unction: the third is ecstasy: the fourth, contemplation: the fifth, taste: the sixth, rest: the seventh, glory: after which nothing remains but everlasting happiness.
By these seven days, therefore, one arrives at the eighth day of glory: which the Holy Spirit willed to designate in the assignment of times.
49. By the three persons taken up, we are given to understand the three virtues necessary for contemplation, namely faith, hope, charity: faith, through Peter, whose name is interpreted as "the one who recognizes"; hope, through James the wrestler; through John, in whom is grace, charity. Without these wings, however, no one can ascend to the heights. Or by the three persons we understand the three dispositions necessary for the contemplative soul, namely diligence, discipline, and grace: the first in Peter, the second in James, the third in John. For it is necessary that the understanding be illuminated, the concupiscence be tamed, and the affection be inflamed, so that we may be carried upward with the Lord. If any of these is lacking, the work of contemplation perishes. — Or by these three persons are understood the three modes of ascending to the summit of contemplation. For in one mode one ascends by the way of splendor, and blessed Augustine teaches this mode of ascending, and this is designated through Peter. In another mode one ascends by the way of sorrow and groaning, and this is in James, and this mode is common to those who pray. In the third mode, by the way of love, and Dionysius teaches this; and this is designated through John: and this is the most excellent among all, in which grace moves most powerfully: in the first, however, diligence or knowledge avails much; the second mode, however, is as it were mixed between grace and natural and acquired diligence.
50. By the place, however, into which he ascended, the eminence of the contemplative life can rightly be understood. For a mountain is a place of teaching: whence it is said in Matthew 5 that "Jesus went up on the mountain, and when he had sat down," etc. And from this we are given to understand that the contemplative life abounds in knowledge, and therefore in the person of contemplatives Isaiah says, in chapter 2: "Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will teach us," etc.; whence also it is said of Moses in Exodus 24 that "he went up on the mountain and was there forty days and forty nights," and then he received the Law.
A mountain is also a place of sacrifice, according to that passage in Genesis 22: "Take your only-begotten son, whom you love, Isaac, and offer him to me upon one of the mountains which I shall show you"; and Exodus 3: "When you have led the people out of Egypt, you shall sacrifice to God upon this mountain." From which it is gathered that the contemplative life abounds in devotion: whence the contemplative soul in Song of Songs 4: "I will go to the mountain of myrrh and to the hill of frankincense," etc. A mountain is also a place of burning on account of the rays of the sun; whence Ecclesiasticus 43: "The sun burning the mountains in three ways and breathing out fiery rays"; and this on account of its great radiance, according to that passage in 1 Maccabees 6: "The sun shone upon the golden and bronze shields, and the mountains gleamed from them like lamps of fire." From which it is given to understand that the contemplative life abounds in charity: as a sign of which it is said in Exodus 19: "The whole of Mount Sinai was smoking, because the Lord God had descended upon it in fire."
A mountain is also a place of refuge; whence Genesis 19: "Save yourself on the mountain"; and in Matthew 24 it is said, when persecution is imminent: "Then let those who are in Judea flee to the mountains." From which it is understood that the contemplative life abounds in defense: whence in the person of the contemplative man it is said in the Psalm: "I have lifted up my eyes to the mountains, whence help shall come to me." A mountain is also a place of silence: whence it is said in 3 Kings 19 that Elijah came to the mountain of God, Horeb, "and" "he stayed in a cave"; and concerning Christ, in Matthew 14, that "he went up on the mountain alone to pray." From which it is understood that the contemplative life abounds in tranquility: whence concerning contemplatives it is said in the Psalm: "Let the mountains receive peace for the people, and the hills justice."
A mountain is also a place of pasture, according to that passage in Job 39: "He surveys the mountains of his pasture and every green thing"; Ezekiel 34: "In the richest pastures I shall feed them; on the high mountains of Israel shall be their pastures." From which it is understood that the contemplative life abounds in sweetness: whence Joel, in the last chapter, concerning contemplation: "In that day the mountains shall drip sweetness, and the hills shall flow with milk and honey."
Finally, a mountain is a place of eminence, according to that passage in Isaiah 2: "The mountain of the house of the Lord shall be prepared on the summit of the mountains"; and concerning Elijah it is said in 3 Kings 18 that "Elijah ascended to the summit of the mountain"; and it follows afterward that he saw a little cloud rising from the sea. From which we understand that the contemplative life superabounds in upward agility: as a sign of which the Lord ascended into heaven from the Mount of Olives; and concerning the holy soul it is said in the figure of Anna in Tobit 11 that "she sat on the brow of the mountain," because in the person of such souls it is said: "Our conversation is in heaven," Philippians 3.
From these things can be gathered the excellence of the contemplative life, and how greatly it is to be desired. For it is full of discretion, full of devotion, full of charity, full of security, full of tranquility, full of sweetness, full of agility.
51. (Vers. 29.). And it came to pass, as he prayed etc. After the antecedents to the transfiguration, the Evangelist here subjoins the concomitants. These were three, namely the splendor of appearance, the brilliance of clothing, the honor of accompaniment: so that Christ might thus appear glorious both within himself and around himself and beside himself, lest anything be lacking to his glory.
First, therefore, with regard to the splendor of appearance, it is said: And it came to pass, as he prayed, the appearance of his countenance was altered, altered indeed by the surpassing radiance of brightness; whence in Matthew 17 it is said that "he was transfigured before them, and his face shone like the sun." Nor is this surprising, because in this he showed the glory of the resurrection, concerning which Matthew 13 says: "Then the just shall shine like the sun in the kingdom of their Father." And therefore in this display of brightness he showed the disciples the kingdom of God, because brightness is the chief endowment of those who rise, according to that passage of First Corinthians 15: "There is one glory of earthly things, another of heavenly; one brightness of the sun, another brightness of the moon, another of the stars; for star differs from star in brightness, so also the resurrection of the dead." Now Christ assumed this endowment of brightness for a time, just as is said of subtlety, which he assumed at his birth, when he came forth from the closed womb of his mother; agility, when he walked upon the waters; impassibility, when he gave his body to the disciples in the Sacrament. So also he assumed brightness here for a time, yet he did not lose his proper likeness, but there was in him his proper likeness and a consummated quality as a passible quality, while the brightness was as a passion. For just as a pale person blushes for a time out of shame, and there occurs in him an alteration for a time, so by a supreme and wondrous power his earthly body was made for a time radiant and heavenly. Whether, however, there was in him another endowment of brightness or not, nevertheless there was another brightness conformed to that supernal brightness, which by divine power did not harm the eyes of the disciples but rather strengthened them, so that they could say that word of Ecclesiastes 11: "Sweet is the light, and it is delightful for the eyes to see the sun."
52. Second, regarding the splendor of his clothing, it is added: And his clothing was white and shining, that is, it became so. For such was the whiteness that it shone with exceeding brilliance, according to what is said in Mark 9: "His garments became exceedingly splendid and white as snow, such as no fuller on earth can make white." Nor is this surprising, for this signified the splendor that will appear in the Saints, according to Revelation 3: "He who overcomes shall thus be clothed in white garments"; and chapter 7: "These who are clothed in white robes, who are they? and whence have they come?" etc.
53. (Vers. 30. 31.). Third, regarding the honor of his retinue, he adds: And behold, two men were speaking with him. For it was not fitting that the Lord of glory should be seen alone, but that he should have an honorable retinue; therefore regarding this he adds: And they were Moses and Elijah, seen in majesty. These two were persons to be honored: Moses, I say, on account of his lawgiving, according to Numbers 12: "Not so my servant Moses, who is most faithful in all my house: for I speak to him mouth to mouth, and openly and not through riddles and figures does he see the Lord"; Elijah, however, on account of his excellence of prophecy together with his working of miracles. Whence Sirach 48, speaking to Elijah: "Who can glory like you? You who raised the dead from the netherworld, from the lot of death, by the word of the Lord God." Whence also, in order to show this excellence, the Lord appeared in a special manner to both of them in a figure on Mount Horeb: to Moses first, as is said in Exodus 3, and to Elijah afterward, as is said in 3 Kings 19, on the same Mount Horeb. Therefore, on account of their worthiness and preeminent dignity, he appeared in their company; or rather, because one of them was dead and the other living, one from heaven and the other from the netherworld, so that he might have testimony from every kind, and it might be shown that he is the one who will make both the living and the dead glorious. Whence in the Gloss it is said: "Therefore one living and one dead appear, to signify that Christ would die and live again, and that we might be alive to God and dead to the world." Or these two appear in order to show that the Law and the Prophets were in accord with the Lord Jesus Christ; whence in the Gloss of Bede: "Moses the lawgiver and Elijah, the foremost of the Prophets, appear with the Word, to show that he is the one who spoke in the Law and the Prophets, and whom the Law and the Prophets promised," so that thus that word of Matthew 21 might be verified: "Those who went before and those who followed cried out: Hosanna to the Son of David."
54. (Vers. 31.). And since the Law and the Prophets attest not only to the glory of Christ, but also to his passion, which is the way into glory, therefore it is added: And they spoke of his departure , which he was about to accomplish in Jerusalem. Departure rightly names the passion, because in it there was an excess of humility, according to Philippians 2: "He emptied himself, taking the form of a servant"; and afterward: "He humbled himself," etc. There was also an excess of poverty, according to Lamentations 3: "Remember my poverty and my transgression, the wormwood and the gall." There was an excess of suffering, according to Lamentations 1: "O all you who pass by the way," etc. There was also an excess of love, according to Ephesians 2: "God, who is rich in mercy, on account of his exceedingly great love, when we were dead in sins," etc.; and Romans 8: "He who did not spare his own Son, but delivered him up for us all, how has he not also given us all things together with him?"
That departure he accomplished in Jerusalem, where he was crucified, in which was the consummation of our redemption, according to Hebrews 2: "It was fitting for him, for whom are all things and through whom are all things, who had brought many sons into glory, to perfect the author of their salvation through suffering." Hence he himself also foretold to his disciples in Luke 18: "Behold, we go up to Jerusalem, and all things shall be consummated," etc.
55. Moreover, according to the spiritual understanding, in prayer and contemplation the face of man is illuminated, because when the face of our mind is turned toward God, it is illuminated, improved, and perfected. This was prefigured in Exodus 34, where it is said that "when Moses descended from the mountain, his face appeared horned from the fellowship of the Lord's discourse"; whence also in Second Corinthians 3: "But we, with unveiled face beholding the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, as by the Spirit of the Lord." - Not only this, but also his clothing becomes radiant, because one's manner of life becomes irreproachable, according to Philippians 2: "That you may be sincere, without reproach in the midst of a crooked and perverse nation, among whom you shine as lights in the world." Nor is this surprising, because such persons are conformed to the Lord Jesus Christ, according to Romans 13: "Let us put on the armor of light, let us walk honestly as in the day"; and shortly after: "Not in reveling and drunkenness, but put on the Lord Jesus Christ."
Not only this, but also Moses and Elijah converse, because in prayer there is given to man understanding of the Scriptures and of the mysteries set forth, according to that passage in Daniel 2: "Daniel went into his house and informed his companions, that they might seek mercy from the God of heaven concerning this mystery. Then the mystery was revealed to Daniel by night"; and Wisdom 7: "I wished, and understanding was given to me: I called upon God, and the spirit of wisdom came upon me." Moreover, Moses and Elijah speak with the transfigured Lord for the certitude of the vision, because, as Richard says, "no revelation whatsoever is to be accepted unless it can be confirmed by the New or Old Testament."
56. But Peter and those who were with him etc. After the demonstration of the promised glory, the Evangelist here subjoins the contemplation of the glory demonstrated. He narrates this sufficiently enough, because according to a fourfold state: first, as to the beginning; second, as to the progress, at the words : It came to pass, as they departed from him; third, as to the consummation, at the words: And as he was saying these things; fourth, as to the withdrawal, at the words: And while the voice was being made.
It should be known, however, that for the contemplation of divine revelations two things occur as it were at the beginning, namely, a burden on the part of nature and an aid on the part of grace; the first induces sleep, and the second awakens.
57. (Verse 32). First, therefore, as to the burden on the part of nature falling asleep, it is said: But Peter and those who were with him were heavy with sleep, and so all were failing. Nor is this surprising, because they were encompassed by infirmity; whence Wisdom 9: "The corruptible body weighs down the soul, and the earthly dwelling presses down the mind that thinks upon many things." For since the nature of the exterior senses impedes our intellect from fixing its eye upon the Eternal Light, it is necessary at the beginning of contemplation that man, as though lulled to sleep, be alienated from the senses, as it were through sleep, which does not occur without a burdening of the senses. Whence the contemplative soul says in Song of Songs 5 : "I sleep, and my heart watches"; and Job 33: "When deep sleep falls upon men, and they sleep in their bed, then he opens their ears and, instructing them, teaches them discipline"; and concerning this it is said in Genesis 2: "The Lord cast a deep sleep upon Adam."
58. Second, however, as regards the aid on the part of arousing grace, there is added: And awakening, they saw his majesty and the two men who stood with him. This wakefulness is through the desire and love of the Holy Spirit, according to that passage of Isaiah twenty-six: "Lord, my soul has desired you in the night, but also with my spirit within my heart I will watch for you in the morning." Moreover, this is most especially necessary in prayer: whence the Lord says to Peter and his companions, Matthew twenty-six: "Watch and pray, that you enter not into temptation: the spirit indeed is willing," etc.; Mark thirteen: "Watch, be vigilant, and pray." "What I say to one, I say to all: Watch."
To this wakefulness, however, the promised reward especially invites us, according to that passage below in chapter twelve: "Blessed are those servants whom, when the lord comes, he shall find watching: amen I say to you," etc. The foreseen danger also invites us, according to that passage of First Peter, the last chapter: "Be sober and watch, because your adversary the devil," etc.; and Matthew twenty-four: "Amen I say to you: If the master of the house had known at what hour the thief would come, he would certainly have watched," etc.