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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

Seeking the Face of God

Fr. David Friel · August 12, 2011

Early August every year brings us the feast of the Transfiguration of the Lord, which was celebrated last Saturday. In reflecting on that scene over the last week, I’ve been thinking of it as the fulfillment of a foundational Christian desire and natural longing of the human heart. From the time of Moses onward, Scripture stresses the theme of people searching for the face of God. We see it particularly in the psalms: “Let Your face shine on us” (Ps 67:2), “Hide not Your face from me” (Ps 27:9), “When shall I go and behold the face of God?” (Ps 42:3). Our Holy Father, Pope Benedict XVI, has also embraced the theme, saying right on the back cover of Jesus of Nazareth: “This book is . . . my personal search ‘for the face of the Lord’” (Jesus of Nazareth, vol. 1, xxiii).

Now, in between Moses and Pope Benedict came the Incarnation, which drastically changed our approach to satisfying this basic desire to see the face of God. In the Incarnation, Jesus took a human form, a human face. During His life on Earth, the Apostles had the opportunity to see His face every day for three years. Even more, though, the saintly triumvirate of Peter, James, and John are privileged to see not just the human face of Christ, but the face of Christ transfigured in glory. Imagine: what must it have been like to be on that mountain? What did it look like? How did it affect those chosen three? Did it satisfy their desire to see Him more fully?

We don’t have the opportunity to see the face of Christ in the same way the Apostles did, so how can we satisfy our desire to see Him? I propose that, in order to see Him, we must listen; if we want to see, we have to hear. The Gospel says that the Father’s voice was heard at the Transfiguration, saying, “This is my beloved Son, in Whom I am well pleased; listen to Him” (Mk 9:7). Some Scripture scholars suggest that that one line—Listen to Him—is the climax of Mark’s entire Gospel. God the Father uttered almost exactly the same words at the Baptism of Jesus in the Jordan, which is another highpoint in his Gospel (Mk 1:11), and the entire narrative of Mark appears structurally to revolve around the scene of the Transfiguration. God the Father knows that we have to hear Jesus’ words before we can really see Who He is.

It’s a mixture of the senses, much like the game “Marco Polo.” In that game, one person stands blindfolded in the middle and says, “Marco!” to which the others respond, “Polo!” Then, the blindfolded person tries to catch one of the others by following the sound of their voices. He has to hear their voices before he takes off his blindfold to see them. It’s the same with us: we need to hear the Word of God before we can see Him.

It was the same for the people of Israel, who first heard the words of God through the prophets in the days of the Old Testament. Only later did they see Jesus in the Incarnation. Another example comes from St. Paul, who was blinded at his conversion. He heard the Father’s voice, “Saul, Saul, why do you persecute me?” (Acts 9:4, 22:7, & 26:14). Only thereafter did he regain his sight, and come to recognize Christ Jesus as His Lord. We find the same pattern also in the Holy Mass. The Liturgy of the Word comes before the Liturgy of the Eucharist, so we hear Him in the Scriptures before we see Him physically, substantially present on the altar.

This is the model for how we can go about satisfying our desire to see God’s face. We can pray, spend time with Him, and listen to His voice in silence. By hearing His voice, His face comes into focus.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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President’s Corner

    PDF Download • “Offertory” for this Sunday
    This coming Sunday, 12 October 2025, is the 28th Sunday in Ordinary Time (Year C). Its OFFERTORY ANTIPHON (PDF) is gorgeous, and comes from the book of Esther, as did the ENTRANCE CHANT last Sunday. Depending on a variety of factors, various hand-missals (all with Imprimatur) translate this passage differently. For instance, “príncipis” can be rendered: King; Prince; Lion; or Fierce lord. None is “more correct” than another. It depends on what each translator wants to emphasize and which source text is chosen. All these pieces of plainsong are conveniently stored at the blue-ribbon feasts website.
    —Jeff Ostrowski
    Why A “Fugue” Here?
    I believe I know why this plainsong harmonizer created a tiny fugue as the INTRODUCTION to his accompaniment. Take a look (PDF example) and tell me your thoughts about what he did on the feast of the Flight of Our Lord Jesus Christ into Egypt (17 February). And now I must go because “tempus fugit” as they say!
    —Jeff Ostrowski
    “Reminder” — Month of October (2025)
    Those who don’t sign up for our free EMAIL NEWSLETTER miss important notifications. Last week, for example, I sent a message about this job opening for a music director paying $65,000 per year plus benefits (plus weddings & funerals). Notice the job description says: “our vision for sacred music is to move from singing at Mass to truly singing the Mass wherein … especially the propers, ordinaries, and dialogues are given their proper place.” Signing up couldn’t be easier: simply scroll to the bottom of any blog article and enter your email address.
    —Jeff Ostrowski

Quick Thoughts

    New Bulletin Article • “12 October 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 12 October 2025) talks about an ‘irony’ or ‘paradox’ regarding the 1960s switch to a wider use (amplior locus) of vernacular in the liturgy.
    —Jeff Ostrowski
    “American Catholic Hymnal” (1991)
    The American Catholic Hymnal, with IMPRIMATUR granted (25 April 1991) by the Archdiocese of Chicago, is like a compendium of every horrible idea from the 1980s. Imagine being forced to stand all through Communion (even afterwards) when those self-same ‘enlightened’ liturgists moved the SEQUENCE before the Alleluia to make sure congregations wouldn’t have to stand during it. (Even worse, everything about the SEQUENCE—including its name—means it should follow the Alleluia.) And imagine endlessly repeating “Alleluia” during Holy Communion at every single Mass. It was all part of an effort to convince people that Holy Communion was historically a procession (which it wasn’t).
    —Jeff Ostrowski
    “Canonic” • Ralph Vaughan Williams
    Fifty years ago, Dr. Theodore Marier made available this clever arrangement (PDF) of “Come down, O love divine” by P. R. Dietterich. The melody was composed in 1906 by Ralph Vaughan Williams (d. 1958) and named in honor of of his birthplace: DOWN AMPNEY. The arrangement isn’t a strict canon, but it does remind one of a canon since the pipe organ employs “points of imitation.” The melody and text are #709 in the Brébeuf Catholic Hymnal.
    —Jeff Ostrowski

Random Quote

“When we force a boy to be a mediocrity in a dozen subjects we destroy his standards, perhaps for life.”

— C. S. Lewis

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