My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.
CHRIST’S TRANSFIGURATION [Gk. METAMORPHOSIS]
By Metropolitan of Nafpaktos, HIEROTHEOS.
The Transfiguration of Christ shows just what the Church is and what it is like, it also shows what its purpose is. Membership of the Church includes the Prophets and Apostles and those who accept their enlightening theology and are struggling to have the same perspective. Of course there are many degrees of participation but one must at least be in the stage of purification.
It is also clear what is the nature of the deepest and most essential purpose of the Church. IT IS TO GUIDE MAN TO THEOSIS (DEIFICATION), WHICH IS THE VISION OF THE UNCREATED LIGHT. The whole work of pastors is aimed at this lofty target. THEOSIS (Deification), then, does not constitute a luxury for the Christian life, but is its mystical entelechy and deepest purpose. Both the Mysteries (Sacraments) and Asceticism aim at this state. When they are cut off from this, they become idols.
THE UNCREATED LIGHT IS A LIVING OF THE KINGDOM OF GOD. IT IS THE FOOD OF HEAVEN. But in parallel there is the FORETASTE OF THE GOOD THINGS TO COME. The Transfiguration shows what the Kingdom of God is and what the future state will be. The Godman will be in the midst of the deified, who will rejoice in the presence and glory of God to different degrees and wit varying participation in UNCREATED GRACE. "God stands int eh congregation of the mighty; He judges among the gods" (Psalm 82:1). Christ, and the Holy Trinity in general, will be God by nature, and the saints will be gods by participation and by grace. Therefore the coming Kingdom, just like our presence in the Church, IS NOT A GATHERING OF PIOUS PEOPLE, BUT A CONGREGATION, A CHURCHGOING OF GODS BY GRACE, IN FACT "DEIFIED BY HIM WHO IS GOD BY NATURE" (Saint Symeon of Thessaloniki).
Just as all the feasts of the Lord are not only altogether Christological, but anthropological and soteriological, so it is also with the Transfiguration of Christ. By His Transfiguration Christ SHOWED THE THEOSIS (DEIFICATION) OF HUMAN NATURE, BUT ALSO THE GLORY OF THOSE WHO WILL BE UNITED WITH HIM. Therefore the event of the Transfiguration is a central point in the soteriological (salvific) teaching of the Church, since it shows what is the purpose of man’s existence.
But in order for anyone to attain the experience of the glory of his theosis (deification) HE MUST GO THROUGH THE PURIFICATION OF HIS HEART. And this is why Christ illumines man in accordance with the purity of his heart. Saint Gregory the Theologian says characteristically: "Therefore, one must first be purified oneself and then associate oneself with the pure." The same thing happens with the NOETIC LIGHT as with the sensory light. Just as the created light gives light to the healthy eyes of the body, so also THE UNCREATED LIGHT GIVES LIGHT TO THE PURE NOUS AND THE ILLUMINED HEART (Saint Nikodemos the Hagiorite).
The Holy Fathers, speaking of the Transfiguration of Christ and the partaking of Divine Glory, speak of the personal ascent on the mount of THE VISION OF GOD. It is the constant cry of the Church: "make Thine everlasting light shine forth also upon us sinners." And in a related prayer in the First Hour we feel the need to ask Christ: "O Christ, the True Light, which illumineth and sanctifieth every man who cometh into the world! Let the light of thy countenance be shown upon us, that in it we may behold the Light Ineffable." Continual ascent and development are needed. In the Church we speak of man’s development, not from the ape to man, but FROM MAN TO GOD. And this "ecclesiological theory" of development which the Church has, gives an understanding of life and satisfies all of man’s inner problems and existential anxieties.
Saint Maximos the Confessor teaches that Christ is not shown to all in the same way, but to beginners He is shown in the form of a servant, while to those who are ascending the mountain of the vision of God He is shown "in the form of God." As soon as the three Disciples on Tabor saw the glory of the Christ, they confessed: "Lord, it is good for us to be here, if you wish, let us make here three booths: one for you, one for Moses, and one for Elijah" (Matthew 17:4). Interpreting this desire of the Disciples, Saint Maximos says that the three booths are of ACTION, VISION AND THEOLOGY. Elijah, as courageous and prudent, was a model of the first booth (action). Moses, as a lawgiver and a righteous man was a model of the second (vision), and Christ the Lord was a Model of the third booth (Theology), since He was perfect in everything.
In this interpretive analysis are shown the three stages of the spiritual life, PURIFICATION, ILLUMINATION, AND THEOSIS (DEIFICATION), which constitute man’s spiritual ascent on Mt. Tabor. Thus it is not a question of a geographical ascent, but OF A FIGURATIVE DEVELOPMENT. If we look carefully at the whole life of the Church, and the Holy Fathers’ teaching about salvation, we shall discover that they constantly speak of these three stages of the spiritual life, which constitute man’s varied sharing in the grace of God. If the spiritual life DOES NOT have this reference and development, then it is being made AN IDOL OR MORALIZED.
The Transfiguration of Christ shows us just what Orthodox theology is. From the teaching of the Church we know that THEOLOGY IS NOT CONJECTURAL AND CEREBRAL KNOWLEDGE, BUT MAN’S SHARING IN THE DEIFYING ENERGY, VISION AND UNCREATED LIGHT AND, INDEED, THEOSIS (DEIFICATION). When we speak of theology we mean EXPERIENCE AND VISION OF GOD.
In conclusion we must say that the TRANSFIGURATION OF CHRIST IS THE CENTRAL EVENT IN CHRIST’S LIFE, BUT ALSO A FUNDAMENTAL POINT IN THE LIFE OF MAN. Therefore it must be analyzed not with beautiful moral thoughts and sentimental effusions, BUT IN THE FRAMEWORK OF ORTHODOX THEOLOGY. Moreover, we live in the Church and are trying not simply to become good people, but to be gods by grace. The LIFE OF THE CHURCH AND ORTHODOX THEOLOGY SUMMON US TO THIS HEIGHT. [Resources: The Feasts of the Lord]
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"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
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With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George
The Eastern Orthodox Christian Ethos 