The Transfiguration of Our Lord and Savior Jesus Christ (Aug. 6).
At one point in His earthly ministry, Our Lord asked His disciples, Who do men say that the Son of man is (Matt. 16:13)? The disciples gave various answers: John the Baptist, Elijah, Jeremiah, or one of the other prophets. Then He said to them, But who do you say that I am (Matt. 16:15)? Simon Peter replied, “You are the Christ, the Son of the living God” (Matt. 16:16). Shortly after this confession of faith, Jesus went up a high mountain (according to Church Tradition, Mt. Tabor) to pray, taking with Him Peter, James and John. And as He was praying, the appearance of His countenance was altered, and His raiment became dazzling white. And behold, two men talked with Him, Moses and Elijah, who appeared in glory and spoke of His departure, which He was to accomplish at Jerusalem. Now Peter and those who were with Him were heavy with sleep, and when they wakened they saw His glory and the two men who stood with Him.
And as the men were parting from Him, Peter said to Jesus, “Master, it is well that we are here; let us make three booths, one for You and one for Moses and one for Elijah” — not knowing what he said. As he said this, a cloud came and overshadowed them; and they were afraid as they entered the cloud. And a voice came out of the cloud, saying, “This is My Son, My Beloved; listen to Him!” And when the voice had spoken, Jesus was found alone. And they kept silence and told no one in those days anything of what they had seen (Luke 9:29-36).
In the Old Testament, the presence of light and cloud often signified the Divine Presence: Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord settled on Mount Sinai, and the cloud covered it six days; and on the seventh day He called to Moses out of the midst of the cloud. Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel (Ex. 24:15-17). Likewise, on Mt. Tabor the cloud signified the Divine Presence — the God-Man Jesus Christ and the Theophany here was accompanied by a bright radiance.
Both Moses and Elijah had beheld the presence of God, as the Readings at the Vespers of the Feast point out, and thus were appropriate witnesses on Mt. Tabor to Christ’s divinity. In addition, as Jesus is the fulfillment of the Law and the Prophets, how appropriate it was for those who par excellence represented the Law (Moses) and the Prophets (Elijah) to be present.
The Lord took His three closest disciples (Peter, James and John) with Him on the moun-tain for, although God sometimes reveals Himself to sinners in quite unexpected ways, it is usually those who have followed Him long and faithfully who are privileged to enter into the joy of the Transfiguration of the Master.
The bright radiance and shining of the face is also a characteristic of those closest to God. Such was the case of Moses, who spoke to God face to face: When Moses came down from Mount Sinai, with the two tables of the testimony in his hand as he came down from the moun-tain, Moses did not know that the skin of his face shone because he had been talking with God. And when Aaron and all the people of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him. But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses talked with them…. And when Moses had finished speaking with them, he put a veil on his face; but whenever Moses went in before the Lord to speak with Him, he took the veil off, until he came out; and when he came out, and told the people of Israel what he was commanded, the people of Israel saw the face of Moses, that the skin of Moses’ face shone; and Moses would put the veil upon his face again, until he went in to speak with Him (Ex. 34:29-35). In more recent times this phenomenon was especially noted in the case of St. Seraphim of Sarov whose face shone like the brightest sun according to contem-porary reports [Conversation with Motovilov].
In like manner, we all have the opportunity to be transfigured in our lives and to acquire a close relationship with God. So, too, we all have the opportunity to manifest the visible signs of those closest to God. In any case, as St. Paul tells us, when we die our bodies will be transformed (transfigured, as it were) and we will take on spiritual, radiant bodies. This aspect is clearly seen in the Transfiguration of Our Lord.
Troparion (Tone 7).
Thou wast transfigured on the Mount, O Christ God, revealing Thy glory to Thy disciples as far as they could bear it. Let Thine everlasting light shine upon us sinner! Through the prayers of the Theotokos, O Giver of Light, glory to Thee!
Kontakion (Tone 7).
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 Ra-diance of the Father!
The Dormition of the Most-Holy Theotokos (Aug. 15).
Liturgically, the most important Feast of the Theotokos is that of her Dormition or Fall-ing-Asleep. Prior to this Feast there is a strict two-week fast, beginning on August 1, which is broken only by the Feast of the Transfiguration on August 6. This Feast possesses two distinct aspects inseparably linked in the mind of the believer. On the one hand, there is death and burial and, on the other, resurrection and the assumption of the Mother of God. As part of the Inner Tradition of the Church, this event was mystery that was not designed for the ears of the outside world, but which was revealed to the faithful within the Church.
True believers know that insofar as the son of God assumed human nature in the womb of the Virgin, She who was the means of His Incarnation was resurrected and taken up into Heaven in the Divine Glory of Her Son. Arise, O Lord, and go to Thy resting place, Thou and the ark of Thy might (Ps. 132:8). The Son transported His Mother to the eternity of the life to come, “for being the Mother of Life, she was translated to life by the One Who dwelt in her virginal womb” (from the Kontakion of the Feast).
Thus, if every year we commemorate the anniversaries of the deaths of the Saints — the Martyrs, Apostles, Venerable Mothers and Fathers, Sainted Hierarchs, etc. — so much the more we commemorate the death of the Most-Holy Theotokos who did not see the corruption of the grave common to all humanity. And not only did her soul ascend to heaven, but her body also. As she was a perfect example of that obedience which all Christians are called upon to exercise, and as she alone was the Mother of God, her body did not see the natural corruption which fol-lows death, but was raised from the dead and carried to the glory of the King of All in the hea-venly mansions.
According to the Inner Tradition of the Church, the Dormition of the Most-Holy Theoto-kos took place in the following manner: Having reached an advanced age, the Most-Pure One wished to leave the body and go to God as soon as possible, since the one unceasing desire of her soul had always been to see the sweet face of her son sitting at the right hand of the Father in Heaven. Many tears she shed as she prayed to the Lord to take her from this present vale of sor-rows.
The All-Chaste One lived in the house of St. John the Divine on Zion and often she went to the Mount of Olives, which was nearby, offering there in solitude her fervent prayer to her Son. Once, as she was praying alone on the Mount, the Archangel Gabriel appeared to her and announced that soon (after three days) she would depart and be with Christ. The Archangel told her that she should not be troubled, but should receive his words with joy as she was being called to immortal life and to the eternal King of Glory.
As a sign of the triumph of the Mother of God over death — that bodily death would not have power over her, just as spiritual death had not had dominion over her, and that she would merely fall asleep for a short time and then, as if waking from sleep, she would rise and shake off death like sleep from the eyes and would see in the light of the Lord’s face the immortal life and glory to which she would go with shouts of joy and spiritual happiness — the Archangel handed the Most-Holy Virgin a branch from Paradise. The Most-Blessed Mother of God was filled with unspeakable joy and, falling down on her knees, she fervently thanked her Creator.
Before her departure from this life, the Most-Pure Lady wanted to see the Holy Apostles who were already scattered all over the world for the preaching of the Gospel. On her knees she prayed that this might be possible and that at the hour of her death she might not see the Prince of Darkness and his terrible servants, but that her son and God Himself would fulfill His promise and come and receive her soul into His holy hands. As she knelt, the olive trees growing on the Mountain bent, as if they were animate, and when the Pure Theotokos rose, they straightened themselves out again, honoring her as the Mother of God.
Returning home, the Most-Blessed Lady showed the branch from Paradise to St. John and told him to carry it before her bed. Then she began to make preparations for her burial. St. John sent word to St. James, first Bishop of Jerusalem and the brother of the Lord, and also to all other relatives and neighbors, informing them of the imminent decease of the Mother of God. In turn St. James informed all the Christians living in Jerusalem and the surrounding towns. With weeping they came to the home of the Pure Virgin to await her death.
As the multitude was gathered at the home of the Theotokos, suddenly there was heard a loud noise, like thunder, and a cloud encircled the house of St. John the Divine. At the command of God, angels seized the Apostles who were scattered to the ends of the earth and, bringing them on clouds to Jerusalem, placed them on Zion before the door of the house. St. John greeted them and told them of the speedy departure of the Most-Holy Mother of God. Later the Apostle Paul, accompanied by his close disciples, Dionysius the Areopagite, Hierotheus and Timothy, as well as the Seventy Apostles arrived at the home.
On the fifteenth day of the month of August, as all were awaiting the final hour, there suddenly shone in the room an ineffable light of Divine Glory which dimmed the lamps that had been lit in the house. The inhabitants saw the roof of the room opened and the glory of the Lord descending from Heaven — Christ the King of Glory Himself with the hosts of angels and arc-hangels, with all the heavenly powers, with the holy Fathers and Prophets who of old had proph-esied about the Holy Virgin, and all the righteous souls, approached His Immaculate Mother.
After greeting Her Son, the Virgin surrendered her pure soul into His hands. She felt no pain whatever, for the end was as if she had fallen into a sweet sleep. At once there began angel-ic singing and with triumphant songs the heavenly hosts accompanied the soul of the Mother of God as she went in the arms of the Lord to the dwellings on High.
After her demise, the Holy Apostles bore the Most-Pure Body of the Mother of God to the Garden of Gethsemane, where she was placed in a tomb. The Holy Apostles stayed by the tomb of the Most-Pure One without leaving the Garden for three full days, singing psalms day and night. In addition, for all this time there was heard in the air the wonderful singing of the heavenly hosts praising God and blessing His Immaculate Mother.
By God’s special arrangement, one of the Apostles, St. Thomas, was not present at the glorious burial of the body of the Immaculate Mother and he only arrived at Gethsemane on the third day. Grieving that he had not been granted the last greeting and blessing of the Most-Pure One, Thomas wept bitterly. Taking pity on him, the Apostles decided to open the tomb so that he might at least see the dead body of the Blessed Mother. But when the tomb was opened, the body of the Mother of God was not there, but only the burial clothes, giving off a wonderful fragrance!
With weeping and reverence the Holy Apostles kissed the burial clothes, praying that the Lord would reveal to them where the body of the All-Pure One had disappeared to. Later, after having eaten a meal in the Garden, the Apostles suddenly heard angelic singing. Looking up, they saw standing in the air the Immaculate Mother of God surrounded by a multitude of angels. She was enveloped in an ineffable light and she said to them: “Rejoice, for I am with you al-ways!” Filled with joy, instead of the usual “Lord Jesus Christ, help us!” the Apostles cried: “Most Holy Mother of God, help us!” From that time they taught the Holy Church to believe that the Immaculate Mother of God on the third day after her burial was raised by her Son and taken with her body to Heaven.
Thus, the Lord, by His special Providence, delayed the arrival of St. Thomas until the day of the Falling-asleep of the Mother of God so that the tomb might be opened for him, so that the Church, in this way, might believe in the resurrection of the Mother of God, just as previously through the same Apostle’s unbelief the Church had come to believe in the resurrection of Christ. Thus were accomplished the Falling-asleep of our Most-Blessed Lady the Mother of God, the burial of her undefiled body, her glorious resurrection and the triumphant assurance regarding her ascension to heaven in the flesh.
Troparion of the Feast (Tone 1).
In giving birth, you preserved your virginity! In falling asleep you did not forsake the world, O Theotokos! You were translated to life, O Mother of Life, and by your prayers you deliver our souls from death!
Kontakion of the Feast (Tone 2).
Neither the tomb, nor death, could hold the Theotokos, who is constant in prayer and our firm hope in her intercessions. For being the Mother of Life, she was translated to life by the One who dwelt in her virginal womb!
To be continued…