Location via proxy:   [ UP ]  
[Report a bug]   [Manage cookies]                
Scribd Logo
Upload

Welcome to Scribd!

  • 68 views

    Transfiguration of Jesus 20200503 Orthodox

    Uploaded by

    api-509423010

    Copyright:

    © All Rights Reserved
    Download as DOCX, PDF, TXT or read online from Scribd

    Transfiguration of Jesus 20200503 Orthodox

    Uploaded by

    api-509423010
    68 views6 pages

    Original Title

    transfiguration of jesus 20200503 orthodox

    Copyright

    © © All Rights Reserved

    Available Formats

    DOCX, PDF, TXT or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Copyright:

    © All Rights Reserved
    Download as DOCX, PDF, TXT or read online from Scribd
    Download as docx, pdf, or txt
    68 views6 pages

    Transfiguration of Jesus 20200503 Orthodox

    Uploaded by

    api-509423010

    Copyright:

    © All Rights Reserved
    Download as DOCX, PDF, TXT or read online from Scribd
    Download as docx, pdf, or txt
    of 6
    At a glance
    Powered by AI
    The key takeaways are that Jesus was transfigured before Peter, James, and John and His face shone like the sun. Moses and Elijah also appeared and talked with Him, and God spoke from the cloud saying 'This is my Beloved Son.'

    Moses and Elijah represent the Law and the Prophets of the Old Testament, and their appearance with Jesus shows that He is the fulfillment of the Old Testament. They also represent the living and the dead.

    The Transfiguration reveals that our ultimate destiny is to be transformed and glorified by God's majestic splendor, just as Jesus was transfigured.

    Skip to main contentSkip to main navigation

     Contact
     Site Map

     About the OCAHoly Synod, Administration, Organizations, Archives


     The Orthodox FaithFeasts & Saints, Readings, Q&A, Prayers
     DirectoriesDioceses, Parishes, Clergy, Monasteries, Seminaries
     Work of the ChurchLiturgical Music & Texts, News, Media, Reflections,
    Publications

    Home / Orthodoxy / The Orthodox Faith / Volume II - Worship / The Church Year /

    Volume II - Worship
    The Church Year

    Transfiguration
    The transfiguration of Christ is one of the central events recorded in the gospels.
    Immediately after the Lord was recognized by His apostles as “the Christ
    [Messiah], the Son of the Living God,” He told them that “He must go up to
    Jerusalem and suffer many things . . . and be killed and on the third day be
    raised” (Mt 16). The announcement of Christ’s approaching passion and death
    was met with indignation by the disciples. And then, after rebuking them, the
    Lord took Peter, James, and John “up to a high mountain”—by tradition Mount
    Tabor—and was “transfigured before them.”

    . . . and His face shone like the sun, and His garments became white as snow
    and behold, there appeared to them Moses and Elijah, talking with Him. And
    Peter said to Jesus, “Lord, it is well that we are here; if you wish I will make
    three booths here, one for You and one for Moses and one for Elijah.” He was
    still speaking when lo, a bright cloud overshadowed them, and a voice from the
    cloud said, “This is My Beloved Son, with Whom I am well pleased; listen to
    Him.” When the disciples heard this, they fell on their faces with awe. But Jesus
    came and touched them, saying, “Rise, and have no fear.” And when they lifted
    up their eyes, they saw no one but Jesus only. And as they were coming down
    the mountain, Jesus commanded them, “Tell no one the vision, until the Son of
    Man is raised from the dead” (Mt 17.1–92, see also Mk 9.1–9; Lk 9.28–36; 2 Pet
    1.16–18).
    The Jewish Festival of Booths was a feast of the dwelling of God with men, and
    the transfiguration of Christ reveals how this dwelling takes place in and through
    the Messiah, the Son of God in human flesh. There is little doubt that Christ’s
    transfiguration took place at the time of the Festival of Booths, and that the
    celebration of the event in the Christian Church became the New Testamental
    fulfillment of the Old Testamental feast in a way similar to the feasts of Passover
    and Pentecost.

    In the Transfiguration, the apostles see the glory of the Kingdom of God present
    in majesty in the person of Christ they see that “in Him, indeed, all the fullness
    of God was pleased to dwell,” that “in Him the whole fullness of deity dwells
    bodily” (Col 1.19, 2.9). They see this before the crucifixion so that in the
    resurrection they might know Who it is Who has suffered for them, and what it is
    that this one, Who is God, has prepared for those who love Him. This is what the
    Church celebrates in the feast of the Transfiguration.

    Thou wast transfigured on the mount. O Christ God, revealing Thy glory to Thy
    disciples as they could bear it. Let Thine everlasting light shine upon us sinners.
    Through the prayers of the Theotokos, O Giver of Light, glory to
    Thee (Troparion).
    On the mountain wast Thou transfigured, O Christ God, and Thy disciples beheld
    Thy glory as far as they could see it; so that when they would behold Thee
    crucified, they would understand that Thy suffering was voluntary, and would
    proclaim to the world that Thou art truly the Radiance of the Father (Kontakion).
    Besides the fundamental meaning which the event of the Transfiguration has in
    the context of the life and mission of Christ, and in addition to the theme of the
    glory of God which is revealed in all of its divine splendor in the face of the
    Saviour, the presence of Moses and Elijah is also of great significance for the
    understanding and celebration of the feast. Many of the hymns refer to these
    two leading figures of the Old Covenant as do the three scripture readings of
    Vespers which tell of the manifestation of the glory of God to these holy men of
    old (Ex 24.12–18; 33.11–34.8; 1 Kg 19.3–16).

    Moses and Elijah, according to the liturgical verses, are not only the greatest
    figures of the Old Testament who now come to worship the Son of God in glory,
    they also are not merely two of the holy men to whom God has revealed himself
    in the prefigurative theophanies of the Old Covenant of Israel. These two figures
    actually stand for the Old Testament itself: Moses for the Law and Elijah for the
    Prophets. And Christ is the fulfillment of the Law and the Prophets (Mt 5.17).

    They also stand for the living and dead, for Moses died and his burial place is
    known, while Elijah was taken alive into heaven in order to appear again to
    announce the time of God’s salvation in Christ the Messiah.

    Thus, in appearing with Jesus on the mount of Transfiguration, Moses and Elijah
    show that the Messiah Saviour is here, and that He is the Son of God to Whom
    the Father Himself bears witness, the Lord of all creation, of the Old and New
    Testaments, of the living and the dead. The Transfiguration of Christ in itself is
    the fulfillment of all of the theophanies and manifestations of God, a fulfillment
    made perfect and complete in the person of Christ. The Transfiguration of Christ
    reveals to us our ultimate destiny as Christians, the ultimate destiny of all men
    and all creation to be transformed and glorified by the majestic splendor of God
    Himself.

    There is little doubt that the feast of the Transfiguration of Christ belonged first
    to the pre-Easter season of the Church. It was perhaps celebrated on one of the
    Sundays of Lent, for besides certain historical evidence and the fact that today
    St Gregory Palamas, the great teacher of the Transfiguration of Christ, is
    commemorated during Lent, the event itself is one which is definitely connected
    with the approaching death and resurrection of the Saviour.

    . . . for when they would behold Thee crucified, they would understand that Thy
    suffering was voluntary (Kontakion).
    The feast of the Transfiguration is presently celebrated on the sixth of August,
    probably for some historical reason. The summer celebration of the feast,
    however, has lent itself very well to the theme of transfiguration. The blessing of
    grapes, as well as other fruits and vegetables on this day is the most beautiful
    and adequate sign of the final transfiguration of all things in Christ. It signifies
    the ultimate flowering and fruitfulness of all creation in the paradise of God’s
    unending Kingdom of Life where all will he transformed by the glory of the Lord.

    Previous
    Meeting of the Lord
    Volume II - Worship:
    The Church Year

    Next
    Annunciation
    Volume II - Worship:
    The Church Year

    The Orthodox Faith


     Feasts & Saints
     Scripture Readings
     The Orthodox Faith
     Questions & Answers
     Recommended Readings
     Prayers
     Paschal Greetings

    The Orthodox Church in


    America
    The Mission of The Orthodox Church in America, the local autocephalous Orthodox
    Christian Church, is to be faithful in fulfilling the commandment of Christ to “Go into all
    the world and make disciples of all nations, baptizing them in the name of the Father,
    and of the Son and of the Holy Spirit…”
    Learn More About The Faith
    Founded in 1794 — Granted Autocephaly in 1970

    Copyright © 1996–2020. All rights reserved.


    Twitter | Facebook | Instagram | Contact | Site Map | Search

    You might also like