Ecclesiasticus I: Introducing Eastern Orthodoxy
Ecclesiasticus II: Orthodox Icons, Saints, Feasts and Prayer
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The
Transfiguration of Christ is recorded in the first three Gospels (Matthew
17:1-9; Mark 9: 2-9; Luke 9: 28-36). The fourth does not contain an account
of the event, but its author, being one of the three witnesses, is probably
referring specifically to it when he says: And the Word was made flesh,
and dwelt among us, And we beheld His glory, the glory as of the only
begotten of the Father, full of grace and truth (1:14). The holy
Apostle Peter also recalls his (as well as James’ and John’s) presence
with the Lord on Mt. Tabor: (we) were eyewitnesses of His majesty.
For He received from God the Father honor and glory, when there came such
a voice to Him from the excellent glory, This is my beloved Son, in whom
I am well pleased. And this voice which came from heaven we heard, when
we were with Him in the holy mount (II Peter 1:16-18).
All
three Gospel accounts agree in the details of the event as well as its
following the rather crucial conversation between Jesus and the disciples
on the road to Caesarea of Philippi. The Lord seems to have wanted to
get certain matters of great importance clear in the minds of His followers
before He entered into His priestly ministry. 1) In answer to His question,
Whom do men say that I the Son of Man am? we have Peter’s confession:
Thou art the Christ the Son of the living God (Matthew 16:16),
or thou art the Christ (Mark 8:29), or the Christ of God
(Luke 9:20); 2) Jesus then foretells His suffering, death and resurrection;
3) He rebukes Peter for his objection that such things could not happen
to Him; 4) He exhorts them to bear the cross if they would be true disciples;
and 5) He promises that some of those standing there would not taste of
death till they have seen the Son of Man coming in His kingdom
(Matthew 16:28), or till they have seen the kingdom of God come with
power (Mark 9:1), or till they see the kingdom of God (Luke
9:27).
The
narration of the Transfiguration on the mountain comes immediately after
the description of the conversation after six days, although Luke
says: about eight days after (both expressions were commonly used
for "a week later"): Jesus’ acceptance of the name of Christ
or Son of God, His final great prophecy, His reminder of what the life
in Him will consist of, and His promise concerning the kingdom. These
things, then, must be understood as linked to the Transfiguration itself
and as a preparation of the disciples for it.
After
having declared that Peter’s confession was revealed to him by the heavenly
Father (Matthew 16:17), and then having predicted His Passion and Resurrection,
the Lord leads the three, (Peter, James and John) to a "high mountain"
where His eternal glory is revealed. Thus, the disciples could understand
that the suffering and death that He was to undergo was voluntary. "Thou
disciples, insofar as they could bear it, beheld thy glory, O Christ our
God; so that, when they saw thee crucified, they might remember that thy
suffering was voluntary, and could declare to all the world that thou
art truly the effulgent Splendor of the Father." (Kontakion of the
Feast) However, the instruction of the disciples was only one of the purposes
of this manifestation.
It
is possible to understand the Lord’s promise "that there were some
standing there that would not taste of death, till they see the Son of
Man coming in His kingdom," as being fulfilled precisely in the Transfiguration.
In other words, seeing Jesus the Man already glorified, as He will be
after the resurrection, and their being able to see Him in His eternal
glory, is nothing more than their seeing the Kingdom of God. Jesus’ glorification
as the Son of Man, He was yet to pray for just before the crucifixion
(John 17:4). This then would be a vision of that glorification by anticipation.
Yet, all of God’s acts, His divine counsel, accomplished in the time of
this world, are already accomplished timelessly, eternally by Him for
whom there is no time. In the dazzling light, in which the very mountain
and all the surroundings were altered, there is a glimpse of the transfigured
world (cosmos), when God will be all in all, when the Kingdom is finally
established.
The
initial presence of Moses and Elias, to whom God had revealed his glory,
testifies to the continuity of the mighty work of God and to the fact
that the Son participated in those Old Covenant revelations. Moses and
Elias then disappear and the uniqueness of Jesus, who had apparently been
more or less equal to them in the eyes of the disciples, is now evident.
Further, we hear the voice of the Father that came out of the cloud: This
is my beloved Son, in whom I am well pleased; hear ye Him (Matthew
17:5). This voice was the Father’s response to Peter’s enthusiastic suggestion
that they make three tabernacles, one for Jesus, one for Moses, and one
for Elias.
The
disciples fell on their faces, for they could not bear, as created beings,
the vision of glory. Only when Jesus touched them and told them to arise
and not be afraid, were they able to return to the reality they knew.
Our own credal statement, "Light of Light," with reference to
the Son is testimony to our faith that God is light and that the Son is
also light, and is related to this vision as the eternal, uncreated light
on Mt. Tabor.
The
same declaration of the Father concerning Christ’s eternal Sonship had
been heard at the very beginning of His public work, at His baptism. It
was at that time that the Holy Spirit descended upon Him (Luke 3:22),
and He began His prophetic ministry, that is, His mission to preach the
Kingdom of God and to declare the will of God for mankind. Now, when this
voice is heard a second time, a cloud overshadows Him (the cloud was frequently
the image of God’s glory and the symbol of the Holy Spirit’s descent in
the Old Testament – Exodus 19:9; Leviticus 16:2; II Chronicles 5:13, etc.).
It is then, at this point, that the prophetic ministry gives way to Christ’s
priestly ministry. The Transfiguration is not only another revelation
of the Holy Trinity, but also another anointing for Christ’s work, this
time for the sacrifice, in which Jesus would be not only the priest who
sacrifices, but the victim who is sacrificed.
"O
thou who before the ages art God the Word, O thou who art clothed with
light as with a garment, thou wast transfigured before thy disciples,
O Master, and didst shine forth more radiantly than the sun. Verily, Moses
and Elias did stand before thee, clearly showing that thou art the Lord
of the quick and the dead, glorifying thine ineffable providence, thy
mercy, and thy great condescension wherewith thou didst save the lost."
(Prosomion on the Praises, Matins of the Feast)
From The Dawn
Newspaper of the Diocese of the South
Orthodox Church in America
August 1999
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