The Transfiguration
Gamma Gamaliel
Shipmate
in Kerygmania
It is the Feast of the Transfiguration in the Orthodox calendar (6th August).
We clear the decks for this one and there are no Saints commemorated this day as far as I am aware.
I've been looking at the set Bible readings and pondering them.
I aim to attend Divine Liturgy later this morning where the set Gospel readings will be read and the Icon of the Transfiguration displayed for edification and veneration.
Here are the set readings:
From Vespers (the night before but I read them this morning):
Exodus 24:12-18 - Moses ascends into the cloud to receive the law and commandments, the glory of the Lord appears like 'a consuming fire on the mountain top.'
Exodus 33:11-23; 34:4-6, 8 - Moses speaks to God 'face to face just as a man speaks to a friend, Joshua remains in the tent, Moses reminds God that Israel are his people and receives a promise that God's promise will go with them. He then goes further and asks to see God's glory. The Lord 'hides him in the cleft of the rock and covers him there with his hand,' to paraphrase the old hymn. Moses does not see God's 'face' but only his 'back'.
(A thought: Joshua remains in his tent - does this have any linkage with Peter wanting to set up 'booths' or tabernacles for Moses and Elijah in the Gospel accounts of the Transfiguration? Yes, I know Peter possibly has the Feast of Booths in mind. Thoughts?)
1 Kings 19:3-9, 11-13, 15-16 - now we get to Elijah who has fled from Jezebel to Beersheba from whence he heads a day into the wilderness where he sits under a juniper tree and desires death. An angel feeds him and he proceeds further for 40 days to Mount Horeb where the 'word of the Lord' comes to him in a cave and we have the famous 'earthquake, wind and fire' and the 'still small voice of calm' (as the poem/hymn has it). The Lord sends Elijah to Syria to anoint Hazael king over Aram, Jehu king over Israel and Elisha to succeed him as prophet.
(Interesting: I've read this passage many times and often heard it preached on but this is the first time I remember noticing the reference to Hazael - a Gentile king - any thoughts?)
The Matins Gospel reading: Luke 9: 28-36 - an account of the Transfiguration - eight days after Christ's first reference to his Passion, he takes Peter, James and John up a mountain to pray. The 'appearance of his face' becomes different,' his clothing 'white and gleaming'.
Moses and Elijah appear and discuss the Passiontide events that Christ will 'accomplish' in Jerusalem.
A drowsy Peter and his companions awake and behold Christ's glory and the two men 'standing with him.' Peter, not knowing what he is saying, and with characteristic impetuosity asks whether they can make three tabernacles, one for Christ, one for Moses and one for Elijah.
As he's speaking they are enveloped in the cloud and become fearful. As well they might.
A voice from the cloud says, 'This is My Son, My Chosen One, listen to Him!'
The cloud seems to fade very quickly leaving the disciples alone with Christ. We are told they kept this event to themselves.
Readings from the Divine Liturgy:
2 Peter 1:10-19 where we are exhorted to 'make every effort to make our calling and election sure' and told that if we practice the things outlined in the opening of the epistle 'you will never stumble.' A big ask? Or a big promise?
We are told that these things are given by way of reminder and that the truth is 'already present' with those to whom the epistle has been sent. An echo of the requests and promises in the passages from Exodus.
The author - the Apostle Peter? - tells his readers that Christ has revealed to him that his death is imminent - he will soon lay aside his 'earthly dwelling' - his 'tent' or 'tabernacle' perhaps?
They are to be diligent to call his instructions to mind.
In verses 16-18 we have the claim of an eye-witness account of the Transfiguration. These are not 'cleverly devised tales' but 'we' were 'eyewitnesses' of Christ's majesty. They saw 'honour and glory' bestowed upon Christ by 'God the Father' and heard the 'utterance made from heaven.'
Matthew 17:1-9 - the second Gospel account of the Transfiguration. This contains the instruction that the disciples should tell no-one of this 'vision' until 'the Son of Man has risen from the dead.'
A few verses later we have the identification of John the Baptist as the one who would come 'in the spirit and power of Elijah'. And look what happened to him ...
In both Gospel accounts we have a return to the toil and turmoil of this world as the disciples struggle to heal a severely troubled boy brought to them by his father. Even after a mysterious heavenly vision there is the need for diligence and struggle - 'this kind does not go out but by prayer and fasting.'
Ok, those last observations take us beyond the set readings themselves but featured in my cogitations.
Let's open this up. I don't want to get into Purgatorial territory although in my own Christian tradition we cannot 'disaggregate' the text from its understanding and application in a communal and ecclesial sense - it's all Holy Tradition.
That said, what can we make of these passages from our various perspectives?
Why Peter, James and John and not other disciples?
Why the instruction for a post-Resurrection 'reveal'?
In my Tradition as well as representing the Law and the Prophets, Moses represents those who 'sleep in the Lord' and Elijah those who will be 'alive at his appearing' (for he was taken up to heaven rather than dying in the 'normal' way).
The Law and the Prophets both 'testify' to Christ. The impending Passion has been foreshadowed and foretold in the Law (by types and 'shadows') and in the Prophetic writings (interpreted from a Christian perspective).
Hence the 'discussion' between Moses, Elijah and Christ. They are all 'in on it' as it were. They know God's eternal plan.
There's more I could say but over to you?
How do you read and interpret these passages?
We clear the decks for this one and there are no Saints commemorated this day as far as I am aware.
I've been looking at the set Bible readings and pondering them.
I aim to attend Divine Liturgy later this morning where the set Gospel readings will be read and the Icon of the Transfiguration displayed for edification and veneration.
Here are the set readings:
From Vespers (the night before but I read them this morning):
Exodus 24:12-18 - Moses ascends into the cloud to receive the law and commandments, the glory of the Lord appears like 'a consuming fire on the mountain top.'
Exodus 33:11-23; 34:4-6, 8 - Moses speaks to God 'face to face just as a man speaks to a friend, Joshua remains in the tent, Moses reminds God that Israel are his people and receives a promise that God's promise will go with them. He then goes further and asks to see God's glory. The Lord 'hides him in the cleft of the rock and covers him there with his hand,' to paraphrase the old hymn. Moses does not see God's 'face' but only his 'back'.
(A thought: Joshua remains in his tent - does this have any linkage with Peter wanting to set up 'booths' or tabernacles for Moses and Elijah in the Gospel accounts of the Transfiguration? Yes, I know Peter possibly has the Feast of Booths in mind. Thoughts?)
1 Kings 19:3-9, 11-13, 15-16 - now we get to Elijah who has fled from Jezebel to Beersheba from whence he heads a day into the wilderness where he sits under a juniper tree and desires death. An angel feeds him and he proceeds further for 40 days to Mount Horeb where the 'word of the Lord' comes to him in a cave and we have the famous 'earthquake, wind and fire' and the 'still small voice of calm' (as the poem/hymn has it). The Lord sends Elijah to Syria to anoint Hazael king over Aram, Jehu king over Israel and Elisha to succeed him as prophet.
(Interesting: I've read this passage many times and often heard it preached on but this is the first time I remember noticing the reference to Hazael - a Gentile king - any thoughts?)
The Matins Gospel reading: Luke 9: 28-36 - an account of the Transfiguration - eight days after Christ's first reference to his Passion, he takes Peter, James and John up a mountain to pray. The 'appearance of his face' becomes different,' his clothing 'white and gleaming'.
Moses and Elijah appear and discuss the Passiontide events that Christ will 'accomplish' in Jerusalem.
A drowsy Peter and his companions awake and behold Christ's glory and the two men 'standing with him.' Peter, not knowing what he is saying, and with characteristic impetuosity asks whether they can make three tabernacles, one for Christ, one for Moses and one for Elijah.
As he's speaking they are enveloped in the cloud and become fearful. As well they might.
A voice from the cloud says, 'This is My Son, My Chosen One, listen to Him!'
The cloud seems to fade very quickly leaving the disciples alone with Christ. We are told they kept this event to themselves.
Readings from the Divine Liturgy:
2 Peter 1:10-19 where we are exhorted to 'make every effort to make our calling and election sure' and told that if we practice the things outlined in the opening of the epistle 'you will never stumble.' A big ask? Or a big promise?
We are told that these things are given by way of reminder and that the truth is 'already present' with those to whom the epistle has been sent. An echo of the requests and promises in the passages from Exodus.
The author - the Apostle Peter? - tells his readers that Christ has revealed to him that his death is imminent - he will soon lay aside his 'earthly dwelling' - his 'tent' or 'tabernacle' perhaps?
They are to be diligent to call his instructions to mind.
In verses 16-18 we have the claim of an eye-witness account of the Transfiguration. These are not 'cleverly devised tales' but 'we' were 'eyewitnesses' of Christ's majesty. They saw 'honour and glory' bestowed upon Christ by 'God the Father' and heard the 'utterance made from heaven.'
Matthew 17:1-9 - the second Gospel account of the Transfiguration. This contains the instruction that the disciples should tell no-one of this 'vision' until 'the Son of Man has risen from the dead.'
A few verses later we have the identification of John the Baptist as the one who would come 'in the spirit and power of Elijah'. And look what happened to him ...
In both Gospel accounts we have a return to the toil and turmoil of this world as the disciples struggle to heal a severely troubled boy brought to them by his father. Even after a mysterious heavenly vision there is the need for diligence and struggle - 'this kind does not go out but by prayer and fasting.'
Ok, those last observations take us beyond the set readings themselves but featured in my cogitations.
Let's open this up. I don't want to get into Purgatorial territory although in my own Christian tradition we cannot 'disaggregate' the text from its understanding and application in a communal and ecclesial sense - it's all Holy Tradition.
That said, what can we make of these passages from our various perspectives?
Why Peter, James and John and not other disciples?
Why the instruction for a post-Resurrection 'reveal'?
In my Tradition as well as representing the Law and the Prophets, Moses represents those who 'sleep in the Lord' and Elijah those who will be 'alive at his appearing' (for he was taken up to heaven rather than dying in the 'normal' way).
The Law and the Prophets both 'testify' to Christ. The impending Passion has been foreshadowed and foretold in the Law (by types and 'shadows') and in the Prophetic writings (interpreted from a Christian perspective).
Hence the 'discussion' between Moses, Elijah and Christ. They are all 'in on it' as it were. They know God's eternal plan.
There's more I could say but over to you?
How do you read and interpret these passages?
Comments
Historically, the Western Church, represented by the Roman Catholic Church, Anglican and Lutherans, fixed the Feast of Transfiguration on August 6th in the 15th century
However, using the current RCL calendar, most western churches today observe the feast on the last Sunday of Epiphany, just before the beginning of Lent.
I am not really clear why the Western Church has the two different observances.
For us American (PCUSA) Presbyterians, on the other hand, it is indeed the last Sunday before Lent that is observed as “the Transfiguration.”
17 After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. 2 There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. 3 Just then there appeared before them Moses and Elijah, talking with Jesus.
4 Peter said to Jesus, “Lord, it is good for us to be here. If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah.”
5 While he was still speaking, a bright cloud covered them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased. Listen to him!”
6 When the disciples heard this, they fell facedown to the ground, terrified. 7 But Jesus came and touched them. “Get up,” he said. “Don’t be afraid.” 8 When they looked up, they saw no one except Jesus.
9 As they were coming down the mountain, Jesus instructed them, “Don’t tell anyone what you have seen, until the Son of Man has been raised from the dead.”
10 The disciples asked him, “Why then do the teachers of the law say that Elijah must come first?”
11 Jesus replied, “To be sure, Elijah comes and will restore all things. 12 But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.” 13 Then the disciples understood that he was talking to them about John the Baptist.
Broadly similar accounts appear in Luke 9 and Mark 9.
It’s a remarkable scripture. I’ve always thought the significance was that Jesus was revealed to the those disciples as divine. The fact that all three synoptic gospels have it shows that it must have been regarded from very early on that Jesus was more than fully human.
It was a journey from there to Trinitarian belief. but strongly aided from the first chapter of John’s gospel. John’s gospel doesn’t have the transfiguration but it does have this from John Chapter 1.
14And 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.
They beheld His glory.
For us American (PCUSA) Presbyterians, on the other hand, it is indeed the last Sunday before Lent that is observed as “the Transfiguration.”
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I have seen evidence that the Feast of the Transfiguration was at some stage in history celebrated on the first Sunday of Lent, which is 40 days before Good Friday, and hence the move to August 6, which is 40 days (depending on how you count them) before the Feast of the Exaltation of the Holy Cross on September 14th.
Moving back to associating Transfiguration with the beginning of Lent looks like an attempt to restore an ancient usage (whilst taking the actual Feast out of the Fast of Lent - or alternatively removing Sundays from the count of 40 days).
I'm puzzled why Mark's account doesn't appear in the Orthodox lectionary readings for the Feast of The Transfiguration. I'll make some enquiries about that.
As @Barnabas62 it broadly follows the narrative in the other two Synoptic Gospels but with the event taking place 'six days' rather than 'eight days' after Christ's first recorded reference to his Passion.
I have no idea why the Transfiguration is commemorated on a different date in Western Christian traditions.
The Transfiguration is given additional significance in Eastern Orthodox Christianity as it is linked with the Palamite distinction between God's essence and energies which has been discussed in Purgatory.
Otherwise the understandings of the Transfiguration strike me as being pretty much identical between East and West.
Unless someone is going to correct me if I'm wrong.
(I’ll note that the quote attributed to me was actually from @Gramps49. My comment is what comes after.)
There is only room for two Gospel readings on the Feast. I presume that the Matthew and Luke accounts were preferred as coming from the more substantial of the Synoptic Gospels. The English Gospel lectionary in our church (published by the Antiochian Orthodox in North America) gives the Mark account as an optional extra reading for August 7th. I have not seen that suggested anywhere else.