Transfiguration of Jesus

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The Transfiguration by Raphael, c. 1520

The Transfiguration of Jesus is an event described in the New Testament, where Jesus is transfigured and becomes radiant in glory upon a mountain.[1][2] The Synoptic Gospels (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36) recount the occasion, and the Second Epistle of Peter also refers to it (2 Peter 1:16–18).

In the gospel accounts, Jesus and three of his apostles,

eschatological roles: they symbolize the Law and the prophets, respectively. Jesus is then called "Son" by the voice of God the Father, as in the Baptism of Jesus.[1]

Many Christian traditions, including the

Greek Orthodoxy
, the event is called the metamorphosis.

Significance

The transfiguration is one of the

, which include the transfiguration.

In Christian teachings, the transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place of the temporal and the eternal, with Jesus as the connecting point, acting as the bridge between heaven and earth.

, p. 218) states:

The very last of the writing prophets, Malachi, promised a return of Elijah to hold out hope for repentance before judgment (Mal. 4:5–6). ... Elijah himself would reappear in the Transfiguration. There he would appear alongside Moses as a representative of all the prophets who looked forward to the coming of the Messiah (Matt. 17:2–9; Mark 9:2–10; Luke 9:28–36). ... Christ's redemptive sacrifice was the purpose for which Elijah had ministered . ... And it was the goal about which Elijah spoke to Jesus in the Transfiguration.

New Testament accounts

Georgian manuscript of Transfiguration in the Gospel of Mark
, 1300

In the

Matthew 16:16, Mark 8:29, Luke 9:20).[1] The transfiguration narrative acts as a further revelation of the identity of Jesus as the Son of God to some of his disciples.[1][10]

In the gospels, Jesus takes

James, son of Zebedee; and James' brother John the Apostle with him and goes up to a mountain, which is not named. Once on the mountain, Matthew 17:2 states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophet Elijah representing the prophets and Moses representing the Law appear and Jesus begins to talk to them.[1] Luke states that they spoke of Jesus' exodus (εξοδον) which he was about to accomplish in Jerusalem (Lk 9:31). Luke is also specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw His glory".[11]

Just as Elijah and Moses begin to depart from the scene, Peter begins to ask Jesus if the disciples should make three tents for him and the two prophets. This has been interpreted as Peter's attempt to keep the prophets there longer.[11] But before Peter can finish, a bright cloud appears, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him" (Mark 9:7). The disciples then fall to the ground in fear, but Jesus approaches and touches them, telling them not to be afraid. When the disciples look up, they no longer see Elijah or Moses.[1]

When Jesus and the three apostles are walking down the mountain, Jesus tells them to not tell anyone "the things they had seen" until the "

Son of Man" has risen from the dead. The apostles are described as questioning among themselves as to what Jesus meant by "risen from the dead".[12]

In addition to the principal account given in the synoptic gospels; in 2 Peter 1:16–18, the Apostle Peter describes himself as an eyewitness "of his magnificence".

Elsewhere in the New Testament, Paul the Apostle's reference in 2 Corinthians 3:18 to the "transformation of believers" via "beholding as in a mirror the glory of the Lord" became the theological basis for considering the transfiguration as the catalyst for processes which lead the faithful to the knowledge of God.[13][14]

Although

Eusebius of Caesarea in the fourth century) is that John wrote his gospel not to overlap with the synoptic gospels, but to supplement them, and hence did not include all of their narrative.[15] Others believe that the Gospel of John does in fact allude to the transfiguration, in John 1:14.[17] This is not the only incident not present in the fourth gospel, and the institution of the Eucharist at the Last Supper is another key example, indicating that the author either was not aware of these narrative traditions, did not accept their veracity, or decided to omit them.[16] The general explanation is thus the Gospel of John was written thematically, to suit the author's theological purposes, and has a less narrative style than the synoptics.[15][16]

Theology

Importance

Mosaic of the Transfiguration, Saint Catherine's Monastery, Mount Sinai

Christian theology assigns a great deal of significance to the transfiguration, based on multiple elements of the narrative. In Christian teachings, the Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus as the connecting point, acting as the bridge between heaven and earth.[9]

The transfiguration not only supports the identity of Jesus as the Son of God (as in his baptism), but the statement "listen to him", identifies him as the messenger and mouth-piece of God.[18] The significance of this identification is enhanced by the presence of Elijah and Moses, for it indicates to the apostles that Jesus is the voice of God "par excellence", and instead of Moses or Elijah, representing the Law and the prophets, he should be listened to, surpassing the laws of Moses by virtue of his divinity and filial relationship with God.[18] 2 Peter 1:16–18, echoes the same message: at the Transfiguration God assigns to Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation, and positions him as ruler and judge.[19]

The transfiguration also echoes the teaching by Jesus (as in Matthew 22:32) that God is not "the God of the dead, but of the living". Although Moses had died and Elijah had been taken up to heaven centuries before (as in 2 Kings 2:11), they now live in the presence of the Son of God, implying that the same return to life applies to all who face death and have faith.[20]

Historical development

12th-century icon of the Transfiguration

The theology of the transfiguration received the attention of the Church Fathers since the very early days. In the 2nd century, Saint Irenaeus was fascinated by the transfiguration and wrote: "the glory of God is a live human being and a truly human life is the vision of God".[21]

patristic tradition and became a basis for theological writings by others.[22] Among other issues, given the instruction to the apostles to keep silent about what they had seen until the resurrection, Origen commented that the glorified states of the transfiguration and the resurrection must be related.[22]

The

theoria.[22] The iconography of the transfiguration continued to develop in this time period, and there is a sixth-century symbolic representation in the apse of the Basilica of Sant'Apollinare in Classe and a well known depiction at Saint Catherine's Monastery on Mount Sinai in Egypt.[23]

Byzantine Fathers often relied on highly visual metaphors in their writings, indicating that they may have been influenced by the established iconography.[24] The extensive writings of Maximus the Confessor may have been shaped by his contemplations on the katholikon at Saint Catherine's Monastery – not a unique case of a theological idea appearing in icons long before it appears in writings.[25]

In the 7th century, Saint Maximus the Confessor said that the senses of the apostles were transfigured to enable them to perceive the true glory of Christ. In the same vein, building on 2 Corinthians 3:18, by the end of the 13th century the concept of "transfiguration of the believer" had stabilized and Saint Gregory Palamas considered "true knowledge of God" to be a transfiguration of man by the Spirit of God.[26] The spiritual transfiguration of the believer then continued to remain a theme for achieving a closer union with God.[14][27]

One of the generalizations of Christian belief has been that the

Silouan have reported being transfigured by an inward light of grace.[29][30]

Transfiguration and resurrection

Transfiguration by Alexandr Ivanov, 1824

East influenced the iconography of the resurrection, at times depicting various figures standing next to a glorified Christ.[31]

This was not only a view within the Eastern Church and in the West, most commentators in the

Ambrosius Autpertus directly linked the Supper at Emmaus appearance in Luke 24:39 to the transfiguration narrative of Matthew 17:2, and stated that in both cases, Jesus "was changed to a different form, not of nature, but of glory."[32]

The concept of the transfiguration as a preview and an anticipation of the resurrection includes several theological components.[33] On one hand it cautions the disciples, and therefore the reader, that the glory of the transfiguration, and the message of Jesus, can only be understood in the context of his death and resurrection, and not simply on its own.[33][34]

When the transfiguration is considered an anticipation of the Resurrection, the presentation of a shining Jesus on the mount of transfiguration as the

resurrection appearance in Matthew 28:1620: "all authority hath been given unto me in heaven and on earth".[34]

Presence of prophets

The presence of the prophets next to Jesus and the perceptions of the disciples have been subject to theological debate.

More recently, biblical scholar Caleb Friedeman has argued that the appearance of Moses and Elijah together at the Transfiguration was because both of them had witnessed similar

theophanies at Mount Sinai. Friedeman asserts that, in light of both Old Testament theophanies, the Transfiguration must be considered a theophany in which Jesus manifests his divinity.[36]

The real presence of Moses and Elijah on the mount is rejected by those churches and individuals who believe in "

soul sleep" (Christian mortalism) until resurrection. Several commentators have noted that the Gospel of Matthew describes the transfiguration using the Greek word horama (Matthew 17:9), according to Thayer more often used for a supernatural "vision" than for real physical events,[a] and concluded that Moses and Elijah were not truly there.[37]

In LDS doctrine, Moses and Elijah ministered to Christ as "spirits of just men made perfect" (Doctrine and Covenants 129:1–3; see also Heb. 12:23).

Location of the mountain

The Franciscan Church of the Transfiguration on Mount Tabor in Israel. Mount Tabor is traditionally identified as the Mount of Transfiguration.

None of the accounts identify the "high mountain" of the scene by name.

Since the 3rd century, some Christians have identified

Jewish War that he built a wall along the top perimeter in 40 days, and does not mention any previously existing structures.[41][42]

Caesarea-Philippi".[43] The usual candidate, in this case, is Mount Panium, Paneas, or Banias
, a small hill situated at the source of the Jordan, near the foot of which Caesarea Philippi was built.

William Hendriksen in his commentary on Matthew (1973) favours Mount Meron.[44]

promised land
and a parallelism in Jesus' words on descent from the mountain of transfiguration: "You will say to this mountain (i.e. of transfiguration), 'Move from here to there' (i.e. the promised land), and it will move, and nothing will be impossible for you."

France (1987) notes that Mount Hermon is closest to Caesarea Philippi, mentioned in the previous chapter of Matthew. Likewise, Meyboom (1861) identified "Djebel-Ejeik",[b] but this may be a confusion with Jabal el-Sheikh, the Arabic name for Mount Hermon.

Edward Greswell, however, writing in 1830, saw "no good reason for questioning the ancient ecclesiastical tradition, which supposes it to have been mount Tabor."[45]

An alternative explanation is to understand the Mount of Transfiguration as symbolic topography in the gospels. As Elizabeth Struthers Malbon notes, the mountain is figuratively the meeting place between God and humans.[46]

Feast and commemorations

Japanese Orthodox Church
)

Various Christian denominations celebrate the

Western Church, Pope Callixtus III (r. 1455–1458) made it a universal feast, celebrated on August 6, to commemorate the lifting of the siege of Belgrade[47]
in July 1456.

The

Byzantine rite
. In all these churches, if the feast falls on a Sunday, its liturgy is not combined with the Sunday liturgy, but replaces it.

In some

United Methodist) the last Sunday in the Epiphany season is also devoted to this event. In the Church of Sweden and the Evangelical Lutheran Church of Finland, however, the Feast is celebrated on the seventh Sunday after Trinity (the eighth Sunday after Pentecost
).

In the

Preface for that day expounds this theme.[48]

Cultural echoes

Several church buildings

Preobrazhensky ("Transfiguration") Regiment
and of other associated names.

Gallery of images

Paintings

Icons

Churches and monasteries

  • Transfiguration of the Divine Savior of the World celebrated in San Salvador Cathedral
    Transfiguration of the Divine Savior of the World celebrated in
    San Salvador Cathedral
  • Monumento al Divino Salvador del Mundo is an iconic landmark that represents San Salvador city. It symbolizes the Transfiguration of Jesus standing on top of earth as the savior of the world
    Monumento al Divino Salvador del Mundo is an iconic landmark that represents San Salvador city. It symbolizes the Transfiguration of Jesus standing on top of earth as the savior of the world
  • Bell tower of the Eastern Orthodox monastery on Mount Tabor
  • Basilica of the Transfiguration, Mount Tabor
    Basilica of the Transfiguration
    , Mount Tabor
  • Basilica of the Transfiguration, Mount Tabor
    Basilica of the Transfiguration
    , Mount Tabor
  • The Franciscan cemetery on Mount Tabor
    The
    Franciscan
    cemetery on Mount Tabor

See also

References

Notes

  1. ^ Acts 12:9 'Peter thought he was seeing a "vision" hórama
  2. ^ Louis Suson Pedro Meyboom (1817–74), Protestant theologian and pastor at Amsterdam. An adherent of the so-called "modern" school in theology, he wrote many books, including Het Leven van Jezus (7 vols., 1853–61).

Citations

  1. ^ a b c d e f Lee 2004, pp. 21–33.
  2. ^ a b Lockyer 1988, p. 213.
  3. ^ "Mark 9:2 - The Transfiguration". Bible Hub.
  4. ^ Clowes 1817, p. 167.
  5. ^ Rutter 1803, p. 450.
  6. ^ Healy 2003, p. 100.
  7. ^ Moule 1982, p. 63.
  8. ^ Guroian 2010, p. 28.
  9. ^ a b Lee 2004, p. 2.
  10. ^ a b Harding & Nobbs 2010, pp. 281–282.
  11. ^ a b Lee 2004, pp. 72–76.
  12. ^ Hare 1996, p. 104.
  13. ^ Chafer 1993, p. 86.
  14. ^ a b Majerník, Ponessa & Manhardt 2005, p. 121.
  15. ^ a b c d Andreopoulos 2005, pp. 43–44.
  16. ^ a b c d Carson 1991, pp. 92–94.
  17. ^ Lee 2004, p. 103.
  18. ^ a b Andreopoulos 2005, pp. 47–49.
  19. ^ Evans 2005, pp. 319–320.
  20. ^ Poe 1996, p. 166.
  21. ^ Louth 2003, pp. 228–234.
  22. ^ a b c d e f Andreopoulos 2005, pp. 60–65.
  23. ^ a b Baggley 2000, pp. 58–60.
  24. ^ Andreopoulos 2005, pp. 67–69.
  25. ^ Andreopoulos 2005, pp. 67–81.
  26. ^ Palamas 1983, p. 14.
  27. ^ Wiersbe 2007, p. 167.
  28. ^ Poe 1996, p. 177.
  29. ^ Brown 2012, p. 39.
  30. ^ Langan 1998, p. 139.
  31. ^ Andreopoulos 2005, pp. 161–167.
  32. ^ a b Thunø 2002, pp. 141–143.
  33. ^ a b Edwards 2002, pp. 272–274.
  34. ^ a b Garland 2001, pp. 182–184.
  35. ^ Luther 1905, p. 150.
  36. ^ Friedeman 2024, pp. 64–71.
  37. ^ Warren 2005, p. 85.
  38. ^ Meistermann 1912.
  39. ^ Alford 1863, p. 123.
  40. ^ van Oosterzee 1866, p. 318.
  41. Perseus Project BJ2.20.6
    , ..
  42. , ..
  43. ^ Lightfoot 1825.
  44. ^ Hendriksen 1973, p. 665.
  45. ^ Greswell 1830, p. 335.
  46. ^ Malbon 1986, p. 84.
  47. ^ Puthiadam 2003, p. 169.
  48. ^ Birmingham 1999, p. 188.

Sources

External links

Transfiguration of Jesus
Miracles
Preceded by New Testament
Events
Succeeded by
Parable of the Unmerciful Servant
Parables of Jesus