The Transfiguration is one of the Twelve Great Feasts of the Orthodox Church, celebrated on the 6th of August. Described in the first three Gospels (Matt 17: 1-9; Mark 9: 2-8; Luke 9: 28-36), its commemoration has become uncommon in many non-Orthodox churches, which is unfortunate as there is much to discover in this event. Being one of the Great Feasts, there is also a rich heritage of iconography surrounding the Transfiguration of Our Lord.
Christ is the centre and focus of the
image, his hand held in a blessing, eyes directed at us. His clothes are
depicted “white as light” as the Gospel writers describe, and the glory of God
overshadowing the scene is shown by the mandorla around his body. From His
body, shafts of light are shown striking each of the five others present: to
Christ’s right, the Prophet Elijah; to His left Moses; scattered about His
feet, the Apostles John, Peter, and James.
The mosaic captures the drama of the
event: the three Apostles on their faces in confusion, whilst Christ stands
serenely in the centre above them, flanked by Moses and Elijah, who appear to
be blessing Him. All subsequent icons of the Transfiguration vary little from
this basic composition.
The mountain on which the
Transfiguration took place is identified by St Jerome as Mount Tabor. The
mountain plays an important part in divine revelation, as described by
Scriptures, and links Moses and Elijah who are miraculously present by Christ’s
side. Moses ascended Mt Sinai to receive the Ten Commandments and converse with
God in a great cloud of divine glory (Ex. 24:12-18; Ex. 33:11-23; 34:4-6,8).
Elijah was told to ascend Mt Horeb (probably an alternative name for Sinai)
where he heard the voice of God in the “gentle breeze”.
In the Biblical account as well as in
icons, these two conversers with God are now shown in conversation with Christ
Himself, a clear indication to Jesus’ divinity. Icons further interpret their
presence, following the words of the Church Fathers, by showing Moses holding a
book: representing the Torah. Elijah, in animal skins reminiscent of John the
Baptist represents the prophets, while Moses represents the Law. Jesus Christ
is the fulfillment of both.
The
Icon of Theophanes the Greek
Theophanes’ bold icon is divided in
two: Christ and the Apostles on Mt Tabor, whilst Moses and Elijah are removed
to separate, but adjacent, peaks.
Theophanes was not the first
iconographer to do this: the mountains of Tabor and Sinai/Horeb are different and
so it was already common to depict Moses and Elijah standing on different
peaks, leaning in toward Christ. What Theophanes emphasizes though, is the
distinction between the two Old Testament saints on the one hand, and the
Apostles of Christ on the other. Through three beams of light, he draws the
three Apostles, and us, into the dazzling light that surrounds Jesus. By doing
so, Theophanes is presenting us with the already ancient teaching that the
Transfiguration was not only an event for us to witness, but a process that we
should ourselves partake in.
The
Event and the Process of Transfiguration
We
heard this voice which came from heaven when we were with Him on the holy
mountain. And so we have the prophetic word confirmed, which you do well to
heed as a light that shines in a dark place, until the day dawns and the
morning star rises in your hearts
-St
Peter (2 Peter 1:10-19)
In the Gospels, the Transfiguration
comes just six days after Christ’s long discourse on the the End of the World,
the Last Judgment and the Second Coming of Christ. Christ finishes His words
with the promise: “there are some standing here who shall not taste death till
they see the Son of Man coming in His Kingdom”. The Transfiguration, then, is
the realization of Jesus’ promise, and so what the Apostles experience is a
foretaste of the future life – “the power and coming of our Lord Jesus Christ”,
according to St Peter.
In Theophanes’ Icon of the
Transfiguration, for perhaps the first time in an icon, the ascent and descent
of Mt Tabor is shown. This is an important part of the event: Christ did not
suddenly transfigure Himself amid His disciples while preaching in Galilee.
Instead, Christ chose three of His disciples, He led them up the mountain “to
pray”, and there they beheld the future glory of God in the present.
Yet after the ascent came the descent.
No one could experience such divine glory for a sustained time in this life: it
is the promise of the Future Life. What is shown in the icon is that such an
experience is for all of us. The geometry of Theophanes’ icon, which draws us
into the scene, does not do so that we may observe it, but as an exhortation
for us to experience it too.
We too must ascend the spiritual
mountain – and there are enough writings from the Desert Fathers on what this
spiritual ascent consists of. And at the summit, in prayer, those shafts of
divine light can penetrate us too.
You
were transfigured on the Mount, Christ God revealing Your glory to Your disciples,
insofar as they could comprehend. Illuminate us sinners also with Your
everlasting light, through the intercessions of the Theotokos.
O
Giver of light, glory to You.
Source: https://iconreader.wordpress.com/2011/08/06/transfiguration-icon-the-event-and-the-process/
Source: https://iconreader.wordpress.com/2011/08/06/transfiguration-icon-the-event-and-the-process/
CONVERSATION