Showing posts with label Transfiguration. Show all posts
Showing posts with label Transfiguration. Show all posts
The Transfiguration of the Saviour
Professor Georgios I. Mantzaridis
The Transfiguration of the Saviour occupies a central position in the Orthodox Church and theology. It is the event that reveals the glory of the Church and of the faithful. It is the evidence of the new situation that entered history through the advent of Christ.
At the Transfiguration, Christ manifested through His human nature the uncreated glory of His Divinity. At the same time, He caught up the men with Him in the uncreated divine glory.
Moses and Elijah share the same brightness as the Lord. The only difference is that Christ is the source, whereas they are the recipients of divine brightness. The reason why Christ was transfigured before his disciples was the approach of the day when he would be crucified: “So that when they see you crucified, they will understand your voluntary passion”.
Moses and the Vision of God
Professor Georgios I. Mantzaridis
The vision of God is presented in the Holy Scriptures in two different forms which appear to be mutually exclusive. Some passages characterize the vision of God as an impossibility. In the book of Exodus, for example, God tells Moses: “You cannot see My face; for no man can see My face and live,”[1] while the psalmist notes that God “made darkness His hiding place.”[2] In the New Testament, the Apostle and Evangelist John writes: “No one has ever seen God”[3], And the Apostle Paul adds that God is He “whom no one has ever seen or can see”[4].
St. Seraphim's Transfiguration in the Holy Spirit
A Conversation with Motovilov
"But how," I asked Father Seraphim, "can I know that I am in the grace of the Holy Spirit?" "It is very simple, your Godliness," he replied. "That is why the Lord says: All things are simple to those who find knowledge (Prov. 8:9, Septuagint). The trouble is that we do not seek this divine knowledge which does not puff up, for it is not of this world. This knowledge which is full of love for God and for our neighbour builds up every man for his salvation. Of this knowledge the Lord said that God wills all men to be saved, and to come to the knowledge of the truth (I Tim. 2:4). And of the lack of this knowledge He said to His Apostles: Are you also yet without understanding (Mat. 15:16)? Concerning this understanding [15], it is said in the Gospel of the Apostles: Then opened He their understanding (Lk. 24:45), and the Apostles always perceived whether the Spirit of God was dwelling in them or not; and being filled with understanding, they saw the presence of the Holy Spirit with them and declared positively that their work was holy and entirely pleasing to the Lord God. That explains why in their Epistles they wrote: It seemed good to the Holy Spirit and to us (Acts 15:28). Only on these grounds did they offer their Epistles as immutable truth for the benefit of all the faithful. Thus the holy Apostles were consciously aware of the presence in themselves of the Spirit of God. And so you see, your Godliness, how simple it is!"
The Transfiguration of the Saviour
Professor of Theology at the University of Thessaloniki Georgios I. Mantzaridis
The Transfiguration of the Saviour occupies a central position in the Orthodox Church and theology. It is the event that reveals the glory of the Church and of the faithful. It is the evidence of the new situation that entered history through the advent of Christ.
Moses and the Vision of God
Professor of Theology at the University of Thessaloniki Georgios I. Mantzaridis
The vision of God is presented in the Holy Scriptures in two different forms which appear to be mutually exclusive. Some passages characterize the vision of God as an impossibility. In the book of Exodus, for example, God tells Moses: “You cannot see My face; for no man can see My face and live,”[1] while the psalmist notes that God “made darkness His hiding place.”[2] In the New Testament, the Apostle and Evangelist John writes: “No one has ever seen God”[3], And the Apostle Paul adds that God is He “whom no one has ever seen or can see”[4].
On the Transfiguration
St. Anastasios of Sinai
Upon Mount Tabor, Jesus revealed to his disciples a heavenly mystery. While living among them he had spoken of the kingdom and of his second coming in glory, but to banish from their hearts any possible doubt concerning the kingdom and to confirm their faith in what lay in the future by its prefiguration in the present, he gave them on Mount Tabor a wonderful vision of his glory, a foreshadowing of the kingdom of heaven. It was as if he said to them:“As time goes by you may be in danger of losing your faith. To save you from this I tell you now that some standing here listening to me will not taste death until they have seen the Son of Man coming in the glory of his Father. “Moreover, in order to assure us that Christ could command such power when he wished, the evangelist continues: Six days later, Jesus took with him Peter, James and John, and led them up a high mountain where they were alone. There, before their eyes, he was transfigured. His face shone like the sun, and his clothes became as white as light. Then the disciples saw Moses and Elijah appear, and they were talking to Jesus.
SAINT SERAPHIM OF SAROV: ON THE ACQUISITION OF THE HOLY SPIRIT
Conversation with Motovilov
An example of the grace of the Holy Spirit at work within the life and words of St. Seraphim of Sarov has been preserved for us. In November of 1831, a pious Orthodox Christian named Nicholas Motovilov met with Saint Seraphim, and recorded his conversation.
Nilus wrote the following introduction:
This revelation is undoubtedly of worldwide significance. True, there is nothing essentially new in it, for the full revelation was given to the Apostles from the very day of Pentecost. But now that people have forgotten the fundamental truths of Christian life and are immersed in the darkness of materialism or the exterior and routine performance of 'ascetic labors,' St. Seraphim's revelation is truly extraordinary, as indeed he himself regarded it.
"It is not given to you alone to understand this," said St. Seraphim towards the end of the revelation, "but through you it is for the whole world!" Like a flash of lightning this wonderful conversation illumined the whole world which was already immersed in spiritual lethargy and death less than a century before the struggle against Christianity in Russia and at a time when Christian faith was at a low ebb in the West. Here God's Saint appears before us in no way inferior to the prophets through whom the Holy Spirit Himself spoke.
We record everything word for word without any interpretations of our own.
* * *
ST. SERAPHIM'S TRANSFIGURATION IN THE HOLY SPIRIT
Conversation with Motovilov
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"It is very simple, your Godliness," he replied. "That is why the Lord says: All things are simple to those who find knowledge (Prov. 8:9, Septuagint). The trouble is that we do not seek this divine knowledge which does not puff up, for it is not of this world. This knowledge which is full of love for God and for our neighbour builds up every man for his salvation. Of this knowledge the Lord said that God wills all men to be saved, and to come to the knowledge of the truth (I Tim. 2:4). And of the lack of this knowledge He said to His Apostles: Are you also yet without understanding (Mat. 15:16)? Concerning this understanding [15], it is said in the Gospel of the Apostles: Then opened He their understanding (Lk. 24:45), and the Apostles always perceived whether the Spirit of God was dwelling in them or not; and being filled with understanding, they saw the presence of the Holy Spirit with them and declared positively that their work was holy and entirely pleasing to the Lord God. That explains why in their Epistles they wrote: It seemed good to the Holy Spirit and to us (Acts 15:28). Only on these grounds did they offer their Epistles as immutable truth for the benefit of all the faithful. Thus the holy Apostles were consciously aware of the presence in themselves of the Spirit of God. And so you see, your Godliness, how simple it is!"
SERMON ON THE FEAST OF THE TRANSFIGURATION
St. John of Shanghai (Maximovitch)
When He created the world, God said, Let us make man in our image, after our likeness(Gen. 1:26). God’s image manifests in man’s mental capabilities, in his authority over nature, his power, and his ability to create. God’s likeness in man consists in his moral perfection, his spiritual strivings, and in his possibility of attaining sanctity.
God’s image and likeness, in which our fore-parents were created, was fully reflected in them before the fall. Sin disrupted both the former and the latter, although it did not entirely deprive man of them.
Significance of the Lord's Transfiguration
by Fr. Seraphim Rose of Platina
Forty days before He was delivered to an ignominious death for our sins, our Lord revealed to three of His disciples the glory of His Divinity.
“And after six days Jesus taketh Peter, James, and John his brother and bringeth them up into a high mountain apart; and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light” (Matt. 17:1-2). This was the event to which our Lord was referring when He said, “There be some standing here which shall not taste of death till they see the Son of man coming in His Kingdom” (Matt. 16:28). By this means the faith of the disciples was strengthened and prepared for the trial of our Lord’s approaching passion and death; and they were able to see in it not mere human suffering, but the entirely voluntary passion of the Son of God.
Questions About the Transfiguration Answered
St. Nikolai Velimirovich
In the third year of His preaching, the Lord Jesus often spoke to His disciples of His approaching passion but at the same time of His glory following His suffering on the Cross. So that His impending passion would not totally weaken His disciples and that no one would fall away from Him, He, the All-wise, wanted to partially show them His divine glory before His passion. For that reason, He took Peter, James and John with Him and, with them, went out at night to Mt. Tabor and there was transfigured before them: "And His face shone as the sun and His garments became white as snow" (Matthew 17:2). There appeared along side Him, Moses and Elijah, the great Old Testament prophets. And, seeing this, His disciples were amazed. Peter said: "Lord, it is good for us to be here: if You will, let us make here three tabernacles; one for You, one for Moses and one for Elijah" (Matthew 17:4). While Peter still spoke, Moses and Elijah departed and a bright cloud overshadowed the Lord and His disciples and there came a voice from the cloud saying: "This is my beloved Son in whom I am well pleased; hear Him" (Matthew 17:5). Hearing the voice, the disciples fell to the ground on their faces as though dead and remained that way, lying in fear, until the Lord came near to them and said: "Arise and be not afraid" (Matthew 17:7).
An Interpretation of the Icon of the Transfiguration of the Lord
The icon of the Transfiguration constitutes the key to Orthodox theology on the vision of God. The light which appeared to the Apostles was the expression of the Divine brilliance, of the timeless and uncreated glory, the recognition of the two natures of Christ, the divine and the human. At the same time, it was a prototype, an icon of the transfigured human nature and of the theosis (deification) which is granted by the redemptive work of Christ. The Transfiguration of Christ on Mount Tabor is the corresponding event in the New Testament of the event in the Old Testament in which God is revealed to Moses on Mount Horeb.
Already from the first Christian centuries we have indications that the Transfiguration of Christ was celebrated in the Church, while from the end of the 6th century of the Christian era the date of this celebration was fixed to be the 6th of August. It is from the same period that we derive the first examples of the iconographic art.
18 Spiritual Interpretations of the Transfiguration
St. Maximus the Confessor
That The Saints Are Not Introduced into The Mysteries Like Us
But going back to what has already been contemplated, let us turn our attention according to our means to the rest of the meaning of the Transfiguration, so that the excellence of the Saints in everything and their genuine separation from the flesh and matter may be seen. And let us note that they do not contemplate either creation or Scripture like us in a material or lowly way. They do not acquire the blessed knowledge of God only by sense and appearances and forms, using letters and syllables, which lead to mistakes and bafflement over the judgment of the truth, but solely by the mind [nous], rendered most pure and released from all material mists. Since therefore we want to judge reverently and see clearly and intelligibly the meanings of those things perceived by the senses, we must look carefully to the inerrant knowledge concerning God and divine things and rightly proceed along the straight path.
The Apostle Peter and the Transfiguration of Christ
His Eminence Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou
The prophetic and apostolic texts are not the fruit of philosophical theories and reflections, but the fruit of revealed theology. That is, both the Prophets of the Old Testament and the Apostles of the New Testament saw the glory of God. Whilst the Prophets saw the Word of God before His Incarnation, the Apostles saw Christ after His Incarnation. Hence, it is this experience they recorded in their writings and led Christians with the content of this theology.
We see this in the apostolic reading which we read today in the church, because of the feast of the Transfiguration of Christ. It is a section from the Second Catholic Epistle of the Apostle Peter in which he refers to the experience of the Transfiguration that he had. It is known that the Apostle Peter was one of the three disciples who was worthy to be found at Tabor when Christ was transfigured in front of His disciples, where His face shone like the sun and His clothes were white as light.
The Theological Meaning of the Transfiguration of Christ
By His Eminence Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou
The theology of the feast of the Transfiguration of Christ always moved me, together with the theology of the feast of the Resurrection and Pentecost. Even by reading the hymns of the feast of the Transfiguration, it feels like those who wrote them had the experience of the uncreated light of divinity, which emanates from the Body of Christ.
The Holy Fathers of the Church, especially however Saint Gregory Palamas, that hagiorite saint, not only saw the uncreated light of divinity, but he also developed this great event theologically and then identified the difference between contemplative theology and hesychastic theology. Contemplative theology is associated with metaphysics, while hesychastic theology is associated with the purification of the heart and illumination of the nous. Herein lies the difference between Western and Orthodox theology, and, of course, the difference between the contemplatives - metaphysicians and the Orthodox hesychast Fathers.
On the Transfiguration
St. Anastasios of Sinai
Upon Mount Tabor, Jesus revealed to his disciples a heavenly mystery. While living among them he had spoken of the kingdom and of his second coming in glory, but to banish from their hearts any possible doubt concerning the kingdom and to confirm their faith in what lay in the future by its prefiguration in the present, he gave them on Mount Tabor a wonderful vision of his glory, a foreshadowing of the kingdom of heaven. It was as if he said to them:“As time goes by you may be in danger of losing your faith. To save you from this I tell you now that some standing here listening to me will not taste death until they have seen the Son of Man coming in the glory of his Father. “Moreover, in order to assure us that Christ could command such power when he wished, the evangelist continues: Six days later, Jesus took with him Peter, James and John, and led them up a high mountain where they were alone. There, before their eyes, he was transfigured. His face shone like the sun, and his clothes became as white as light. Then the disciples saw Moses and Elijah appear, and they were talking to Jesus.
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