30.
Jesus later went to the town of Chytrus, of which Barnabas was a native.
As He entered the town there came to Him several elders who were Jewish
teachers, as well as two pagan philosophers who previously had been in
Salamina and, impressed, desired to hear Him again. When passing through
the streets of the town Jesus healed twenty sick Jews. They, at such a
prodigy, praised Him with psalms, while the enemies of Jesus tried to
silence them. Jesus went afterwards to the home of the chief of the
synagogue, where there were gathered men of distinction. Since that 29th
of May was a Sabbath, He celebrated the feast in the synagogue mentioned,
in which He preached.
31.
In the synagogue there was an elderly and pious rabbi, a paralytic of many
years, who, while many discussed with Jesus, of a sudden cried out and
asked to be allowed to speak. As all held their peace, he besought the
Master to tell him to go to Him to be healed, to which Jesus replied:
<
32.
The eminent Doctor, Saint Anne Catherine Emmerich, according to our
interpretation, goes on to say that after He had preached in the synagogue,
Jesus visited in Chytrus the home of Barnabas, where there lived three of
his brothers, a sister and his widowed father; and that afterwards He
preached and healed the sick, many of whom were baptized by the Apostles.
His mission in Chytrus completed, Jesus arrived, on the 31st of May, at
the village of Mallep, inhabited only by Jew, and was received by many of
them, particularly by the teachers and their pupils, whom Jesus blessed;
after which all made their way to the synagogue. On the following morning,
the 1st of June, Jesus once more preached in the synagogue, teaching in
parables. Having been invited to dine at a home by the principal
personages of the town, He there cured three blind children. During His
stay in Mallep Jesus carried out an intense apostolate by preaching,
baptizing many and curing the sick.
33.
On Wednesday the 2nd of June, Jesus continued His journey towards the
north-east of Cyprus; and shortly before reaching the town of Cyrene,
visited the home of Mnason, one of the disciples accompanying Him, where
He celebrated the Sabbath on the 5th of June. Many were baptized and
healed in the town. On His return to Salamina He passed once more through
Mallep where He gave a farewell sermon to the people and reminded all of
the efficacy of the Our Father.
34.
On the 7th of June Jesus set out from Salamina by boat for the Phoenician
port of Ornithopolis, within the confines of Tyre. Proceeding then towards
the border with Sidon He entered Sareptha, where the Prophet Elias had
lived and resuscitated Jonas, the widow's son, In the town there dwelt
some Essenian families who had continually prayed for the Coming of the
Messias. Jesus was well received by many of those simple people, whom He
baptized, healing their sick as well. He celebrated the Sabbath on the
12th of June in the synagogue, where He preached. From Sareptha He then
made His way towards Mount Hermon. And crossing the heart of the
Gualanitis from north to south, He entered Decapolis, which He also
crossed to go to Beth-Shean (Scythopolis), where He carried out intense
apostolate. There, on Saturday the 26th of June, He cured the deaf and
dumb man mentioned by Saint Mark in chapter VII (verses 32-37). He then
visited, on the banks of the River Carith, today El Yabis, the place where
the Prophet Elias had lived for nine months, whence He went to the town of
Thisbe, today Listib - a few kilometers from the Torrent - where the Holy
Prophet was born. Following the west bank of the Jordan He then set out
for Galilee; and, taking the western side of the Lake of Genesareth, He
reached Capharnaum on the 30th of June of the current year 33, rejoining
His Divine Mother and the other disciples. We take this opportunity to
teach that the father of the Holy Prophet Elias was called Sobac (Sabaco),
of Aaron's lineage, and that his mother's name was Anne.
35.
Jesus' journey from Ornithopolis to Capharnaum explains the following
words of Saint Mark: "And again going out of the coasts of Tyre, He
came by Sidon to the Sea of Galilee, through the midst of the coasts of
Decapolis" (Mark VII, 31); and also these of Saint Matthew: "And
when Jesus had passed away from thence, He came nigh the Sea of Galilee"
(Matthew XV, 29a). The expression, "And again going out of the coasts
of Tyre" proves that He had already left that territory on a previous
occasion before returning to Galilee, and it was when He made the journey
to Cyprus. We record that the Master did not enter the towns of Tyre and
Sidon.
36.
After His return to Galilee, Jesus, wishing to live for some time in
solitude - not possible in Capharnaum because of the numbers that came to
Him - retired to the Mount of Beatitudes in the early hours of the 5th of
July, in the company of His Divine Mother, His Apostles and disciples, as
well as of some of the pious women. According to our interpretation, Saint
Matthew speaks of this when He says: "...and going up into a mountain,
He sat there" (Matthew XV, 29b). The same Evangelist then goes on to
say (Matthew XV, 30-31) that great multitudes came to Him and brought the
sick and the lame, whom Jesus healed, all marvelling and glorifying the
God of Israel.
37.
Saint Matthew goes on to relate the miracle of the second multiplication
of loaves and fishes (Matthew XV, 32-38), of which Saint Mark (VIII, 1-9a)
also speaks. In the light of these texts we teach, according to our
interpretation, that Jesus preached to the crowds on the Mount of
Beatitudes on the 6th and 7th of July, as well as on the morning of the
8th; and, when nearly midday on this last date, foreseeing the need to
feed them miraculously, He came down with them from the Mount to the banks
of the Sea of Galilee, to the place known today as Tabigha, since it had
plentiful springs, and also because it would thus be easier for Him
afterwards to leave the multitudes by way of the Lake. When Saint Matthew
says that the place was a desert, it is to be understood that it was not
exactly desert land but a solitary place, as Saint Mark relates, that is,
uninhabited. For, although there were villages not far Tabigha, where the
miracle was to take place, they were too small to prepare food for four
thousand people, not counting, as Saint Matthew says, women and children.
Hence we calculate that there were gathered some eight thousand. The seven
loaves and few little fishes, which were already cooked and boned, were
the remainder of the provisions the Apostles had with them. Just as in the
first multiplication of loaves and fishes, Jesus broke both foods into
fragments and inserted pieces of fish into the portions of bread after the
manner of sandwiches, and then distributed them among seven of the
baskets, which, where miraculously filled, He gave to the Apostles to feed
the people, without the baskets ever becoming empty. When all had had
their fill, there remained in the baskets the same quantity deposited in
them by Jesus before working the miracle. On this occasion the Master used
only seven baskets in order to prefigure more especially the seven
Sacraments. Both Evangelists say that when all had eaten and had had their
fill seven baskets of fragments remaining were gathered up, referring in
this way to intact portions of bread with fish. The Divine Mary was
present at the miracle. She, moved because the people lacked resources
with which to feed themselves, had brought it to Jesus' attention, and He,
thanks to Her intervention, at once performed the miracle, which took
place on the 8th of July, now afternoon. Tabigha conserves part of a
Byzantine basilica which, according to tradition, was build at the place
where Jesus had worked the miracle. This we affirm to be true.
38.
After relating the second multiplication of loaves and fishes Saint
Matthew says: "And having dismissed the multitude, He went up into a
boat and came into the coasts of Magedan" (Matthew XV, 39). After
telling of the miracle Saint Mark also says: "And He sent them away.
And immediately going up into a ship with His disciples, He came into the
parts of Dalmanutha" (Mark VIII, 9b-10). We teach that alongside the
boat mentioned in the Gospels in which Jesus was to sail there were others
for the disciples, and that all of them had been brought from Capharnaum
by some of the latter at the Master's command during the multitudinous
meal, for it was His desire that they be prepared in advance for the
departure. The Divine Mary and the pious women who accompanied Her
returned to their convent, situated between Capharnaum and Bethsaida,
after Jesus had set out by water for the places mentioned above, of which
we already spoke in Chapter XXXI when explaining that Magedan was Magdala,
and that it lay next to the Lake of Genesareth, in the region of
Dalmanutha, to the north of Tiberias.
39.
Saint Matthew (XVI, 1-4) relates the dispute of the pharisees and
sadducees with Jesus when they asked Him for a sign from Heaven to prove
His Messiahship. Saint Mark (VIII, II- 12) records it with the same
meaning. We teach that it took place on the morning of the 10th of July,
when Jesus was preaching in the synagogue of Magdala, which He had entered
in order to celebrate the Sabbath. He had, however, already preached
before then in other parts of the territory of Dalmanutha, and even
outside it, for He had also visited Tiberias. As regards these words of
the Master: "And a sign shall not be given it, but the sign of Jonas
the Prophet" (Matthew XVI, 4), and "a sign shall not be given to
this generation" (Mark VIII, 12), we refer to what was said of Jesus
in Chapter XXXI of this Treatise when He reproached His enemies in like
terms in other sermons.
40.
Saint Mark then says: "And leaving them, He went up again into the
ship and passed to the other side of the water" (Mark VIII, 13).
Saint Matthew tells it thus: "And He left them and went away. And
when His disciples were come over the water..." (Matthew XVI, 4b-5a).
We teach that Jesus, ridding Himself of His enemies, hurriedly left the
region of Dalmanutha for Bethsaida Julias towards midday on the same 10th
of July, and disembarked near the place of the first multiplication of
loaves and fishes. During the crossing there took place the episode
narrated by both Saint Matthew (XVI, 5b-12) and Saint Mark (VIII, 14-21 ),
from which we present the following teaching: When in the boat the
Apostles became hungry, and as they had forgotten to supply themselves
with sufficient loaves, having with them only one, they began to discuss
among themselves what they would eat, as we interpret from the text of
Saint Matthew: "Because we have taken no bread" (Matthew XVI,
7); and that of Saint Mark: "Because we have no bread" (Mark
VIII, 16). Jesus, however, observing their vain anxiety, told them to
beware of the leaven of the pharisees, sadducees and of Herod, as can be
seen in the texts of both Evangelists when harmonized. The Apostles,
however,
understood that He cautioned them against the bread of the region of
Dalmanutha, where they had disputed with the pharisees and sadducees,
thinking it was made by the latter; and that, therefore, they ought not
even eat the one and only loaf they had brought with them from there. But
Jesus told them that He was not referring to the leaven of edible bread,
but to the false teachings and depraved morals of that age. At the same
time He admonished them for their lack of confidence in the help of His
providence, of which they had already had proofs in the two
multiplications of loaves and fishes. He made them see, moreover, that
such petty thoughts belonged rather to those who were far from the Kingdom
of God.
41.
Saint Mark goes on to say: "And they came to Bethsaida: and they
bring to Him a blind man. And they besought Him that He would touch him.
And taking the blind man by the hand, He led him out of the town. And
spitting upon his eyes, laying His hands on him, He asked him if he saw
anything. And looking up, he said: I see men, as it were trees, walking.
After that again He laid His hands upon his eyes: and he began to see and
was restored, so that he saw all things clearly. And He sent him into his
house, saying: Go into thy house, and if thou enter into the town, tell
nobody" (Mark VIII, 22-26). We teach that Jesus, with His Apostles
and disciples, after stopping at the place of the first multiplication of
loaves and fishes, set out for Bethsaida Julias in search of food. Once
there He was brought the blind man, who, we affirm, was not so from birth,
and some besought Him to cure him. Seeing, however, how badly disposed was
the majority of the inhabitants, who would not have accepted His divine
teaching even after witnessing miracles, the blind man was led out of the
town by Jesus to cure him, followed by some of his neighbors. We make
clear that the expression "et exspuens in oculos ejus", means
that Jesus really spat upon his eyes, and not as some interpret that He
anointed them with His finger moistened in His most sacred saliva. We also
make clear that after He had spat upon his eyes, He touched them, imposing
His divine hands upon them. With regard to the second time He imposed His
hands, He acted as on the previous occasion, but without spitting again,
since there still remained saliva in the eyes. With His strange way of
working the miracle Jesus wished to put the faith of the blind man even
further to the test. And, moreover, to teach him how essential was sight
of the soul, for in the process of the cure, that is, before healing him
completely, He first showed him the rampant corruption of Bethsaida
Julias, mysteriously allowing him to see, from where he was, many of the
inhabitants of the town, whom he could distinguish only in a confused way
as if they were trees walking: a vision of deep meaning which revealed to
him the deplorable state of those souls and the spiritual risk he would
run by living among them. Thus Jesus mysteriously invited him to follow
Him. But, in the hope that he would correspond to His call voluntarily He
sent him home, warning him that if he went into Bethsaida to tell no one
Who had cured him, since its dwellers would not value that testimony in
favour of the truth, but on the contrary would use it to confuse him. We
conclude by saying that after his cure the blind man was baptized and
followed Jesus as a disciple. This miracle took place shortly before
sunset on that same 10th of July.
42.
We consider now the episode of the triple confession of Saint Peter, of
which mention is made by Saint Matthew (XVI, 13-19), Saint Mark (VIII,
27-29) and Saint Luke (IX, 18-20). After the curing of the blind man of
Bethsaida Julias, Jesus, together with His Apostles and disciples, now at
night, crossed by boat to the opposite bank of the Lake, and after
disembarking at Bethsaida Galilee headed for Capharnaum. At dawn on the
12th of July, He began a new apostolate towards the north, accompanied now
also by the Divine Mary and some of the pious women. Saint Mark refers to
this journey when he says: "And Jesus went out, and His disciples,
into the towns of Caesarea Philippi" (Mark VIII, 27a). Saint Matthew
says the same: "And Jesus came into the quarters of Caesarea
Philippi" (Matthew XVI, 13a), And Saint Luke implicitly alludes to
the journey when he narrates also the episode of Peter's confession. We
recall that the place where that town was situated is known today as
Banyas, where the River Jordan has its origin. Harmonizing the texts of
the first three Evangelists, we see how Jesus three times asked the
Apostles and disciples Whom the people thought He was, they replying to
each of the questions with what they had heard many say. Three times He
also asked them Whom they themselves thought He was, and only Peter,
impelled by the Holy Ghost, confessed Him three times. The other Apostles
and the disciples were more enlightened and strengthened in the Faith by
the three testimonies of Peter. We teach that this dialogue took place at
different places and times: The first, shortly after the start of the
journey, is recounted by Saint Mark (VIII, 29); the second, a day before
the arrival at Caesarea Philippi, is narrated by Saint Luke (IX, 20); and
the third, on the 16th of July, now in the town, is that spoken of by
Saint Matthew (XVI, 15-16). Concerning these three testimonies, we see,
when Jesus asked the Apostles and disciples the first time, "But Whom
do you say that I am?", how Saint Peter replied with authority in the
name of all: "Thou art the Christ" (Mark VIII, 29), that is to
say, the Messias. When the Master asked the same question a second time,
Peter, now with greater firmness, replied: "The Christ of God"
(Luke IX, 20). Then, when for a third time Jesus questioned them, with
supernatural vehemence Peter confessed Him once more, penetrating the
mystery of His Divine Person: "Thou art Christ, the Son of the living
God" (Matthew XVI, 16). On hearing this, Jesus let appear in His
Countenance some of the radiance of His glory and blessed Peter for his
inspired testimony, promising him the supreme Primacy of the Church and
the power of the keys in these words: "And I say to thee: That thou
art Peter, and upon this rock I will build My Church. And the gates of
Hell shall not prevail against it. And will give to thee the keys of the
Kingdom of Heaven. And whatsoever thou shall bind upon earth, it shall be
bound also in Heaven: and whatsoever thou shall loose on earth, it shall
be loosed also in Heaven" (Matthew XVI, 18-19).
43.
Shortly after the promise of the Primacy to Peter, there took place what
is related by the first three Evangelists. Saint Matthew says: "Then
He commanded His disciples that they should tell no one that He was Jesus
the Christ. From that time Jesus began to shew to His disciples that He
must go to Jerusalem and suffer many things from the ancients and scribes
and chief priests: and be put to death and the third day rise again"
(Matthew XVI, 20-21). Saint Mark expresses it thus: "And He strictly
charged them that they should not tell any man of Him. And He began to
teach them that the Son of Man must suffer many things and be rejected by
the ancients and by the high priests and the scribes: and be killed and
after three days rise again" (Mark VIII, 30-31). Saint Luke relates
it in this way: "But He strictly charging them, commanded they should
tell this to no man. Saying: The Son of Man must suffer many things and be
rejected by the ancients and chief priests and scribes and be killed and
the third day rise again" (Luke IX, 21-22). In the light of these
texts, we present the following teaching: With these words Jesus did not
forbid His Apostles and disciples to give testimony that He was Christ,
the Son of God, but commanded them to keep secret, for now, the mysteries
of His Passion, Death and Resurrection He was about to reveal them, as one
can deduce from the three Gospel texts correctly interpreted, particularly
from that of Saint Luke in which it is easier to discern that the command
to keep silent fell on the announcement of His Passion. Moreover, as can
be seen in the text of Saint Matthew, this was the first time Jesus spoke
more explicitly to His Apostles and disciples of the mysteries of Calvary.
44.
Jesus' praise of Peter for his inspired testimony of Him contrasts with
the energetic rebuff He was to deal Him a little later on when the
Apostle, tempted by Satan, attempted to dissuade Christ from His Passion
and Death. Before citing the Gospel texts, however, it is necessary to
clarify the nature of that diabolical intervention in Peter's conduct. As
we are aware, Satan had known of the promise of a Redeemer ever since
Paradise, and for that reason had suspected that it night be Jesus, Who,
to confuse him further, allowed him to hear the words, but without clearly
understanding them, of the confession of Peter, the promise of the Primacy
made to him and the announcement of the Passion. While reflecting with his
diabolical intelligence on these three mysteries, his suspicion of Christ
increased, and so he tried at all costs to prevent fulfillment of the
Redemption, moving Peter to dissuade Christ from His Death and thus to
have done with also the Primacy of the Apostle and the powers promised
him. However, his confusion regarding the mysteries increased when he was
expelled by divine power without being allowed to fathom their truth.
Without any shadow of doubt Satan took advantage of Peter's fiery nature,
and his love - partly selfish - for Jesus, in order to tempt him more
easily. Returning now to the Gospel texts, let us consider, for example,
that of Saint Matthew: "And Peter taking Him, began to rebuke Him,
saying: Lord, be it far from Thee, this shall not be unto Thee. Who
turning, said to Peter: Go behind Me, Satan: thou art a scandal unto Me,
because thou- savourest not the things that are of God, but the things
that are of men" (Matthew XVI, 22-23). Saint Mark (VIII, 33), who
also recounts the event, adds that Christ said the above when He was
turned towards and looking at the other disciples, from which one gathers
that it was to humble Peter further, and also because inwardly they too
were in agreement, since all of them resisted the idea of a suffering and
humiliated Messias. Observing their alarm at the announcement of His
Passion and Death - for not having reflected well on the mystery of His
Resurrection - Jesus reminded them once more of the conditions necessary
to follow Him, which on this occasion are expressed by Saint Matthew:
"If any man will come after Me, let him deny himself and take up his
cross and follow Me. For he that will save his life shall lose it: and he
that shall lose his life for My sake shall find it. For what doth it
profit a man, if he gain the whole world and suffer the loss of his own
soul? Or what exchange shall a man give for his soul? For the Son of Man
shall come in the glory of His Father with His angels: then will He render
to every man according to his works" (Matthew XVI, 24--27). Jesus is
the first to teach us to love the cross, because of which that instrument,
considered until then shameful and debasing, was by His Passion and Death
- dignified, since the man who bears his Cross with patience becomes more
like Christ due to its expiatory and meritorious nature. What is more, one
must always be willing, like Him, to die on the Cross, since otherwise, by
saving one's bodily life one would lose life eternal.
45.
The mission in Caesarea Philippi ended, Jesus and all those accompanying
Him headed for the village of Argob, a few hours' journey away, the
population of which was mostly Jewish. They arrived there that same
Friday, 16th of July, a little after sunset the Sabbath having commenced.
Saint Mark (VIII, 34-38), in our judgement, relates Jesus' sermon in the
synagogue of the village, when he says: "And calling the multitude
together with His disciples, He said to them..." Saint Luke (IX,
23-26) also mentions the sermon. Both Evangelists doctrinally present the
same maxims regarding the conditions necessary to follow Jesus, of which
He had reminded His Apostles and disciples shortly before in Caesarea
Philippi, and which He now repeated in His sermon in the synagogue of
Argob for the knowledge of other people. For we affirm that many of the
inhabitants of that village had been evangelized and baptized in another
of Christ's journeys.
46.
Jesus continued his apostolate through the region, and now, on His return
to Capharnaum, while on the way said what is related by the first three
Evangelists (Matthew XVI, 28; Mark VIII, 39; Luke IX, 27). We cite here
the text of Saint Matthew: "Amen I say to you, there are some of them
that stand here that shall not taste death till they see the Son of Man
coming in His Kingdom" (Matthew XVI, 28). We interpret that Jesus
spoke these words after having conversed once more with His Apostles and
disciples about His Passion and Death, and after foretelling as well that
many of them, if they remained. faithful, would receive the grace to give
their lives for Him in bloody martyrdom; but also that some of those
present would not die for the time being, and would not therefore taste of
that grace until His glorious Coming was close at hand, by which He
alluded to John the Evangelist and, as well, to one or more of the
disciples, who - like Elias, Henoch, Moses and many others - preserved
from death by special design, await with vehement impatience the moment
gladly to give their lives for Jesus, moment to be fulfilled in the
terrible struggle against the power of the Antichrist. The above episode
related in the Gospels took place on the 29th of July of the year in
question, that is, 33. Jesus, accompanied by His Divine Mother and the
pious women, as well as by the Apostles and disciples, reached Capharnaum
on Saturday the 31st of July.
47.
We shall now treat of the Transfiguration of Our Lord Jesus Christ on
Mount Thabor. Saint Mark says: "And after six days, Jesus taketh with
Him Peter and James and John, and leadeth them up in to an high mountain
apart by themselves, and was transfigured before them" (Mark IX, 1).
Saint Matthew (XVII, 1) expresses it almost identically. Saint Luke
narrates it thus: "And it came to pass, about eight days after these
words, that He took Peter and James and John and went up in to a mountain
to pray" (Luke IX, 28), and relates at once the Transfiguration.
Interpreting the texts of the first two Evangelists we teach that the six
days must be counted from the 1st of August, that is, from the day after
Jesus' arrival at Capharnaum. Bearing in mind the text of Saint Luke, the
eight days must be counted from the 30th of July, that is, from the day
after Jesus told His Apostles and disciples that some would not taste of
death till they saw the Kingdom of God. Consequently He left Capharnaum
for Thabor in the early hours of the 6th of August of the year 33.
48.
Coordinating the following texts of Saint Matthew (XVII, 1-8), Saint Mark
(IX, 1-7) and Saint Luke (IX, 28-36), which narrate the Transfiguration,
and bearing in mind, besides, the teaching of Saint Mary of Jesus of
Agreda and of Saint Anne Catherine Emmerich, we teach: Jesus left
Capharnaum accompanied by His Apostles and disciples, and reached the foot
of Thabor at about midday on that same day, the 6th of August. Once there
He took Peter, James and his brother John apart, and went up alone with
them to the top of the Mount to pray, while the other Apostles and the
disciples remained below, in the village of Daburiyeh, teaching the crowds
and healing the sick, as Jesus had disposed before He left them. The time
that Jesus and His three Apostles spent climbing Mount Thabor was
approximately two hours; because they visited, besides, caves and places
where prophets such as Most Holy Malachias and Elias had been. When Jesus
reached the peak of the Mount, He prayed with the three Apostles; and
then, in order to pray alone, withdrew from them a little. These, tired
after the climb and exhausted by the heat, fell asleep. At about three
o'clock in the afternoon, Jesus, while praying, became transfigured,
manifesting now with greater intensity certain qualities of His glorified
Body, His Face shining more than the sun and His garments more than the
whiteness of snow beneath the rays of the sun. At the very moment Jesus
was transfigured the Divine Paraclete under the form of Most Holy
Malachias appeared close to Him. Also present, transfigured and in sublime
beatific vision, was the Divine Mary, Who had remained at Capharnaum and
Who placed Herself somewhat in front of and to the right of the Lord.
There appeared, finally, to the right and to the left of the Lord,
respectively, Elias and Moses in glory, absorbed in the beatific vision
proper to their state. While these two exalted Saints were speaking with
Jesus about His Passion and Death in Jerusalem, Peter, James and John
awoke, and saw then the glory of Jesus, of His Divine Mother, and of those
two great men with Them. The three Apostles remained in this sublime
vision for a good while, and heard the conversation of Jesus with Elias
and Moses concerning the suffering He had undergone before then and of
that which still awaited Him. The most sublime moment of the
Transfiguration was when the Divine Master extended His arms in the form
of a Cross and said that the Son of Man would be lifted up thus,
indicating with that majestic posture that on Calvary His Deific Body
would conserve Its state of glory, concealed by the passible state. Thus
the three Apostles, when they saw Him totally disfigured in that most
dolorous posture, would be strengthened when they remembered Him glorified
on Thabor. For we teach that Peter and James, though somewhat hidden, were
also to witness the supreme immolation on Golgotha.
49.
Shortly after the sublime manifestation of that Calvary of glory the
Divine Mary disappeared, leaving the two holy interplanetary Prophets with
Jesus. According to our interpretation it was then that Peter, seeing that
Elias and Moses were about to leave, exclaimed as one beside himself:
"Lord, it is, good for us to be here: if Thou wilt, let us make here
three tabernacles, one for Thee, and one for Moses, and one for
Elias" (Matthew XVII, 4). And while he was yet speaking a luminous
cloud, which we affirm was the Eternal Father, overshadowed them and said:
"This is My most beloved Son. Hear ye Him" (Mark IX, 6), also
permitting them to see, for that brief moment, the divine essence. Saint
Matthew (XVII, 6) says that when they heard the Father's words they fell
on their faces full of fear. But we teach that it was after they had been
uttered, and as they were coming out of that sublime vision. Jesus then
approached them, touched them and told them to rise and not to be afraid;
and the three Apostles once more found themselves alone with Him. It is
not difficult to understand Jesus' wanting the Divine Mary beside Him on
Thabor, since later She, as Co- Redemptrix, was to be at His side also at
the Cross, to suffer and to die spiritually. That is why She, Who as
willing to bear so much affliction for love of men, had first to be
contemplated in glory on Thabor by the three Apostles, so that they be
strengthened later at Calvary - remembering Her glorified - when they saw
Her transfixed by pain. In company with the Divine Mary, both Mary Salome
and Mary Cleophas, glorified and in beatific vision, were seen, too, by
the three Apostles, since both were later to be at Her side on Calvary.
Jesus, with Peter, James and John, spent the night at the top of the
Mount.
