In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen
Transfiguration of Jesus Christ: Dear brothers and sisters in Christ Jesus
In the month of August, the Orthodox Church celebrates 2 feasts which are celebrated within a 15 day fasting period. The feasts are:
- The Feast of the Transfiguration of our Lord Jesus Christ
- Feast of the Dormition of the Mother of God (Theotokos)
Both these feasts play a very important role in the teachings of Church. In a previous blog, I had tried to share my thoughts on the spiritual connection between the 2 feasts. The link for the same is as below
Feasts of Transfiguration of Jesus and Assumption of Mother Mary: A spiritual connection
In an another blog, I have tried to share the teachings on the Feast of the Transfiguration of Christ through Icons which the Orthodox Church has used to depict the event. You may find the blogs here:
Reading the Icon of Transfiguration – A Foretaste of Future Life
Today, let us learn from the teachings of St. Ephrem the Syrian on the Transfiguration of Jesus Christ. But before we learn about the teachings, let us learn who was St. Ephrem.
Table of Contents
St. Ephrem the Syrian
St. Ephrem the Syrian (c. 306-373 AD) was a prolific theologian, poet, and hymnographer who is widely revered across various Christian traditions, particularly in the Oriental Orthodox Churches. Born in Nisibis (modern-day Nusaybin, Turkey), Ephrem spent most of his life in Edessa (modern-day Şanlıurfa, Turkey).
Known as the “Harp of the Holy Spirit,” St. Ephrem’s impact on Oriental Orthodox worship has been profound and enduring:
- Hymnography: Ephrem composed thousands of hymns, many of which are still used in Oriental Orthodox liturgies. His poetic style, known as madrāšê (teaching songs), became a model for later Syriac hymnography.
- Theological depth: His hymns and writings beautifully express complex theological concepts, making them accessible to the laity while maintaining doctrinal precision.
- Marian devotion: Ephrem’s works significantly contributed to the development of Mariology in Oriental Orthodox traditions.
- Liturgical influence: Many of his prayers and hymns have been incorporated into the daily offices and Eucharistic liturgies of Oriental Orthodox Churches.
- Exegetical approach: His biblical commentaries and interpretations have shaped the exegetical tradition of Oriental Orthodoxy.
- Ascetic teachings: Ephrem’s writings on spiritual life have influenced monastic traditions within Oriental Orthodoxy.
- Christological expressions: His poetic formulations of Christology have been particularly influential in Miaphysite1 theology.
St. Ephrem’s works continue to be sung, recited, and studied in Oriental Orthodox Churches, including the Syriac, Coptic, Armenian, Ethiopian, and Indian Orthodox traditions. His feast day is celebrated on June 9th in many Oriental Orthodox calendars.
His legacy extends beyond worship, influencing Oriental Orthodox theology, spirituality, and cultural expression. St. Ephrem remains a unifying figure across Oriental Orthodox traditions, embodying their shared heritage of faith expressed through poetry and music.
One of the profound subjects he explored is the Transfiguration of Jesus Christ. This event, recorded in the Synoptic Gospels (Matthew 17:1-8, Mark 9:2-8, and Luke 9:28-36), where Jesus is transfigured on a mountain and appears in radiant glory alongside Moses and Elijah, has deep theological implications. St. Ephrem’s teachings on the Transfiguration offer rich insights into its significance, drawing from Scripture, tradition, and his unique poetic expression.
Context and Overview of the Transfiguration of Jesus Christ
The Transfiguration is a pivotal moment in the Gospels where Jesus reveals His divine glory to three of His disciples: Peter, James, and John. This event foreshadows His resurrection and offers a glimpse of His heavenly glory. It is significant not only for its Christological implications but also for its eschatological promise, demonstrating the future glory awaiting believers.
Biblical Accounts of the Transfiguration
- Matthew 17:1-8:
- Jesus takes Peter, James, and John up a high mountain.
- He is transfigured before them; His face shines like the sun, and His clothes become white as light.
- Moses and Elijah appear, talking with Jesus.
- A bright cloud overshadows them, and a voice from the cloud says, “This is my beloved Son, with whom I am well pleased; listen to Him.”
- Mark 9:2-8:
- Similar account with slight variations.
- Emphasis on the dazzling white clothes and the disciples’ fear.
- Luke 9:28-36:
- Adds that Jesus was praying when the Transfiguration occurred.
- Moses and Elijah speak of Jesus’ departure (His crucifixion) that He was about to accomplish in Jerusalem.
- Disciples are heavy with sleep but become fully awake to see His glory.
St. Ephrem’s Teaching on Transfiguration
St. Ephrem’s reflections on the Transfiguration are imbued with theological depth, drawing connections between the event and various aspects of Christian faith and doctrine. His writings, primarily in the form of hymns and poetic exegesis, provide a unique lens through which to understand this mystery. Among the many theological topics Ephrem explored, the Transfiguration of Christ held a special place in his writings. This blog post delves into St. Ephrem’s rich teachings on the Transfiguration, exploring its significance, symbolism, and spiritual implications for Christians today. Examining his hymns, one can see how Ephrem viewed the Transfiguration as a moment of revelation, showcasing the divine nature of Christ. He often drew parallels between the light that shone from Christ during the Transfiguration and the illuminating presence of God in the believer’s life. His poetic exegesis emphasized the transformation of the soul through divine grace, mirroring the transformation of Christ’s appearance. This reflection invites readers to consider how the light of Christ can transfigure their own lives, inspiring a deeper faith and commitment to spiritual growth. By exploring these themes in greater depth, we gain a better understanding of the profound impact that the Transfiguration had on early Christian thought and its enduring significance in contemporary spirituality.
The Transfiguration as a Revelation of Christ’s Divinity
For St. Ephrem, the Transfiguration was a pivotal moment that revealed Christ’s divine nature to his disciples. In his “Hymns on Faith,” Ephrem writes:
“On Mount Tabor, Christ showed His disciples the hidden glory of His divinity. He manifested to them the beauty of His Kingdom.”
(Hymns on Faith, 37:7)
This revelation of Christ’s divine glory aligns with the Gospel accounts (Matthew 17:1-8, Mark 9:2-8, Luke 9:28-36) and echoes the teachings of other Church Fathers like St. Gregory of Nazianzus, who stated, “On the mountain, He was bright as the lightning, and became more luminous than the sun” (Oration 40:6).
Ephrem emphasizes that this revelation was not a change in Christ’s nature but an unveiling of His eternal glory:
“He did not become what He was not before, but He manifested to His disciples what He really was, opening their eyes and giving sight to those who were blind.”
(Commentary on the Diatessaron, 14:5)
This interpretation aligns with St. John of Damascus’s later teaching that “He was transfigured, not by assuming what He was not, but by manifesting to His disciples what He was” (An Exact Exposition of the Orthodox Faith, 3:17).
St. Ephrem emphasizes that the Transfiguration is a moment where Jesus’ divine nature is revealed in a visible, tangible way. He interprets the dazzling light and the transformation of Jesus’ appearance as a revelation of His divine glory, which was typically veiled in His humanity.
Hymns on the Nativity, Hymn 11:
“In His garment they saw the lamb’s wool; in His visible form His hidden nature, the Godhead.”
Ephrem uses the metaphor of a garment to describe how Jesus’ humanity conceals His divinity, which is momentarily unveiled during the Transfiguration. This metaphor illustrates the dual nature of Christ—fully human and fully divine.
The Transfiguration as a Bridge Between Old and New Covenants
St. Ephrem saw the Transfiguration as a crucial link between the Old and New Testaments. Moses represents the Law, and Elijah represents the Prophets. Their appearance alongside Jesus signifies that He is the fulfilment of both the Law and the Prophets. The presence of Moses and Elijah alongside Christ symbolized the continuity and fulfilment of God’s covenant:
“Moses and Elijah came to bear witness that He is Lord of the prophets and of the Law. The Law and the Prophets appeared there to show that He is the Lord of both.”
(Hymns on the Nativity, 13:27)“The Prophets and the Law were not able to bring about resurrection; Moses and Elijah were unable to give life. He who was concealed in the body of the Son gave life to the Law and the Prophets.”
(Hymns on Faith, Hymn 82)
This interpretation resonates with St. Cyril of Alexandria’s later commentary: “Christ, as God, is the Lord of the Law and of the Prophets” (Commentary on Luke, Homily 51). Ephrem sees the Transfiguration as a testament to Jesus’ role as the culmination of salvation history. The conversation between Jesus, Moses, and Elijah about His impending crucifixion underscores the continuity of God’s redemptive plan from the Old Testament to its fulfillment in Christ. Ephrem’s understanding of the Transfiguration as a meeting point of covenants underscores the unity of God’s salvific plan throughout history.
Additionally, the appearance of Moses and Elijah, representing the Law and the Prophets respectively, highlights the significance of Jesus as the fulfillment of both. This event also serves to emphasize the divinity of Christ, as the glorified state Jesus appears in during the Transfiguration signifies His heavenly nature. The disciples’ witnessing of this event solidifies their understanding and faith in Jesus as the Messiah. Thus, Ephrem’s detailed exegesis provides a profound insight into how the Transfiguration connects all aspects of biblical revelation, from the Mosaic Law to the prophetic traditions, culminating in the person and work of Jesus Christ.
The Symbolism of Light and Divine Glory
Light plays a central role in Ephrem’s understanding of the Transfiguration. He sees the radiant light emanating from Christ as a manifestation of divine glory:
“His light dawned, and creation became bright. His splendor rose, and the world was enlightened.”
(Hymns on the Church, 36:6)
This statement encapsulates the transformative power of Christ’s light, which has the ability to illuminate all of creation. This emphasis on light not only reflects the significance found in the Gospel narratives but also resonates with the teachings found in various patristic writings. For instance, the doctrine of the uncreated light of God as articulated by St. Gregory Palamas draws a parallel between the experience of divine illumination in the Transfiguration and the ongoing theological discourse within the Church (Triads, I.3.38).
Furthermore, Ephrem connects this radiant light to the profound spiritual illumination experienced by believers. He expresses that
“The light that shone from Him was a symbol of the light of knowledge with which He desired to illuminate all creation.”
(Commentary on the Diatessaron, 14:7)
This notion beautifully portrays how Christ’s light serves as a beacon of understanding and insight, intended to empower and enlighten all of creation, encouraging every individual to seek deeper knowledge and truth.
This theme of spiritual illumination, emerging from the event of the Transfiguration, finds harmony with the teachings of St. Maximus the Confessor, who later elaborated on the concepts of theosis or deification. In his reflections, particularly in Ambigua, he emphasizes the transformative nature of divine light and its importance in the believer’s journey toward union with God, strongly echoing Ephrem’s insights on the significance of light in the spiritual life.
Thus, both Ephrem and Maximus offer a rich exploration of how divine light not only reveals the glory of God but also guides believers toward deeper spiritual understanding and transformation
The Eschatological Promise
The Transfiguration also serves as a foretaste of the eschatological glory that awaits believers. St. Ephrem draws on this theme to encourage believers to remain faithful, highlighting the hope of transformation and glory in the life to come.
“In His brilliance He showed them a pledge of that which will be, that at His second coming they would see in glory that brilliance which surpassed the sun.”
Hymns on the Nativity, Hymn 15:
Ephrem underscores that the Transfiguration offers a glimpse of the heavenly glory that believers will share in the resurrection. This anticipation of future glory provides a source of hope and strength for the Christian journey.
The Transfiguration as a Prefiguration of the Resurrection and Second Coming
St. Ephrem interprets the Transfiguration as a foreshadowing of both Christ’s Resurrection and His glorious Second Coming:
“He showed them the glory of His divinity before the resurrection, that when He rose from the dead in that glory, they might know that it was not something He received as a reward for His labor.”
(Commentary on the Diatessaron, 14:6)
This view is shared by other Church Fathers, including St. John Chrysostom, who wrote,
“He was transfigured to show us the future transformation and that coming which will take place in the Second Coming”
(Homilies on Matthew, 56:1).
Ephrem also connects the Transfiguration to the eschatological hope of believers:
“The glory that shone from our Savior was a type of the glory in which the righteous will shine at the resurrection.”
(Hymns on Paradise, 9:20)
This interpretation resonates with St. Paul’s teaching in Philippians 3:21 and finds echoes in the hymns that we sing during the service of the Feast of Transfiguration, such as the following Qolo (in English) in the Morning Service.
O you who have dies in Christ, do not be grieved,
Behold the reward and resurrection has come!
From your graves, you shall rise without corruption,
And go forth in haste to meet the Son of the King.
Putting on – garments of glory,
You shall sing – praises before Him.
O Lord, Resurrection of mankind, have mercy!
The Role of the Disciples and Human Response
St. Ephrem reflects on the role of the disciples as witnesses to the Transfiguration and humanity’s response to divine revelation:
“They saw two suns; one in the sky, as usual, and one, His face, illuminating those before Him.”
(Commentary on the Diatessaron, 14:10)
He notes the disciples’ limited capacity to grasp the full glory they witnessed:
“The disciples could not behold that revealed glory due to their insufficient strength. So He manifested splendour suited to their capacity.”
(Hymns on Faith, 37:8)
This theme of God accommodating human weakness also appears in the writings of St. John Chrysostom and St. Gregory of Nyssa.
Ephrem interprets Peter’s urge to build three tabernacles (Matthew 17:4) as a natural human reaction to divine beauty:
“Simon, usually bold, was stunned by that divine vision. In his confusion, he spoke of constructing three tabernacles, not realizing the gravity of his words.”
(Commentary on the Diatessaron, 14:11)
This aligns with the Gospel accounts of Peter’s confusion and echoes other patristic commentaries.
Furthermore, the selection of Peter, James, and John as witnesses to the Transfiguration carries profound significance within the context of Christian belief. St. Ephrem interprets their presence as a powerful symbol of the Church, which is entrusted with the essential role of witnessing to and proclaiming the glory of Christ. This pivotal event emphasizes the importance of having chosen individuals who would bear witness to a divine revelation that is fundamental to the Christian faith.
In his work “Hymns on Virginity,” specifically Hymn 19, he articulates that “the three who ascended the mountain were the Church’s three pillars.”
Their role is not merely observational; rather, they experienced the profound light of the Son, which compelled them to declare His glory to others. Ephrem highlights this duty of the Church to testify to Christ’s divine glory with great urgency and reverence. He points out that the transformative experience of the disciples on the mountain was not just a personal encounter but also an empowering moment that equipped them to proclaim His divinity to the world. This experience serves to inspire the faithful, encouraging them to embrace and share the message of Christ’s divine nature and glory. The mountain witness ultimately becomes a testament to the Church’s mission to spread the truth of Christ’s nature and invite all to participate in the divine light they witnessed.
The Transfiguration and the Spiritual Life
For St. Ephrem, the Transfiguration signifies much more than merely a historical occurrence; it serves as a profound blueprint for the spiritual lives of believers, guiding them in their faith journey. He invites Christians to partake in this transformative experience, stating, “Let us also ascend the mountain with Jesus, that we may see the glory of His Godhead.”
This entreaty emphasizes the importance of embarking on a spiritual ascent, seeking to encounter the divine presence that is accessible to all who earnestly strive for it.
In his teachings, St. Ephrem strongly encourages the faithful to pursue their own spiritual transfiguration, highlighting the essential practices of prayer, asceticism, and deep contemplation. He articulates this sentiment clearly by stating,
“If you wish to see the glory of God, first cleanse the eye of your soul from all passion and all concern for earthly things.”
This advice reflects a foundational principle: that a genuine desire to witness the divine must begin with a purification of one’s inner self, stripping away distractions and attachments to the material world.
This emphasis on personal transformation through an encounter with the divine aligns seamlessly with the broader Eastern Christian concept of theosis, which speaks to the transformative union between humanity and God. It reinforces the idea that believers are called to grow increasingly in communion with the divine nature. Additionally, this framework resonates with the writings of later mystics, such as St. Symeon the New Theologian, who explore similar themes of divine light and transformation. The shared convictions among these spiritual figures underscore the timeless nature of the pursuit of holiness and spiritual elevation within the Christian tradition.
The Transfiguration and Creation
St. Ephrem sees the Transfiguration as having cosmic significance, affecting not only humanity but all of creation:
“The mountain which was gloomy became glorious because of His revelation. The earth and heaven grew bright in this splendor.” (Hymns on the Church, 36:7)
This view of the Transfiguration as a transformative event for all creation aligns with St. Paul’s teaching on the redemption of creation (Romans 8:19-22) and finds echoes in later Orthodox theology, particularly in the thought of St. Maximus the Confessor.
According to St. Paul, creation eagerly awaits the revealing of the children of God, indicating a deeply interconnected destiny between humanity and the rest of creation. He writes,
“For the creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Romans 8:19-21, NIV).
St. Maximus the Confessor expands on this by emphasizing that the purpose of Christ’s incarnation and the subsequent process of theosis (divinization) is not limited to human beings alone but extends to the entire cosmos. This theological perspective sees the Transfiguration as a foretaste of the ultimate transfiguration of all creation—a vision where the material world is not abandoned but transformed and renewed. Through Christ’s revelation in the Transfiguration, the light that shone on Mt. Tabor becomes a symbol of the eschatological hope for a new heaven and a new earth.
In essence, the event of the Transfiguration serves as a divine assurance that all of creation is destined to share in the glory and light of the divine presence. This holistic view carries profound implications for how humanity interacts with and treats the environment, highlighting the spiritual and eschatological significance of caring for creation.
The Voice of the Father and the Role of the Holy Spirit
Ephrem reflects on the Trinitarian dimension of the Transfiguration, particularly focusing on the voice of the Father:
“The Father’s voice came for the Son’s sake. The cloud was for the Spirit’s sake. Jesus was transfigured between Moses and Elijah to show that the Holy Trinity itself was hidden and dwelling in Him.” (Commentary on the Diatessaron, 14:12)
This profound Trinitarian interpretation of the Transfiguration is not limited to Ephrem alone. Numerous Church Fathers have delved into the mystery of the Holy Trinity revealed in this event. They saw in the Transfiguration a manifestation that confirms the divinity of Christ and the unity of the Holy Trinity.
In the scene of the Transfiguration, the presence of Moses and Elijah alongside Jesus signifies the Law and the Prophets bearing witness to Him. The Father’s voice from the cloud proclaims Jesus as His beloved Son, and the cloud itself represents the Holy Spirit, enveloping the scene and indicating the presence of God.
This Trinitarian perspective has profound implications for understanding the nature of God and the relationship within the Godhead. By affirming the presence of the Trinity in the person of Jesus, it underscores the unity and co-equality of the Father, Son, and Holy Spirit.
Moreover, this interpretation is deeply embedded in the liturgical life of both Eastern and Western Christian traditions. The Feast of the Transfiguration, celebrated with great reverence, reflects this theology in its hymns and prayers, inviting the faithful to contemplate the mystery of the Holy Trinity revealed in Christ.
Thus, the Trinitarian dimension of the Transfiguration as articulated by Ephrem and echoed by many Church Fathers not only enriches theological understanding but also enhances the devotional life of the Church.
Conclusion
St. Ephrem the Syrian’s teachings on the Transfiguration of Jesus Christ provide a profound theological and poetic exploration of this pivotal event. Through his hymns and writings, Ephrem elucidates the divine glory revealed in Christ, the fulfilment of the Law and the Prophets, the eschatological promise for believers, and the Trinitarian proclamation of Jesus as the beloved Son.
For Ephrem, the Transfiguration was not merely a historical event but a ongoing reality in the life of the Church and individual believers. It reveals Christ’s divine nature, bridges the Old and New Covenants, prefigures the Resurrection and Second Coming, and serves as a model for our own spiritual transformation.
Ephrem’s reflections invite believers to contemplate the mystery of Christ’s divinity and humanity, encouraging a deeper appreciation of the Incarnation and the hope of the resurrection. As we reflect on St. Ephrem’s teachings, we are invited to ascend our own Mount Tabor, to seek the transfiguring light of Christ in our lives, and to be transformed by His glory. In doing so, we participate in the divine life that Christ revealed on the mountain, becoming ourselves bearers of His light in the world.
In the words of St. Ephrem:
“Let us ascend with Him and see the glory of His Godhead. Let us become like Peter and say, ‘It is good for us to be here.’ Let us behold His glory on the mountain, that when we return to our brethren we may tell them how great is the glory of the Son.” (Hymns on Faith, 37:12)
In a world often shrouded in darkness and uncertainty, the teachings of St. Ephrem on the Transfiguration shine as a testament to the enduring light and hope found in the person of Jesus Christ. May his profound insights continue to guide our understanding and experience of the Transfiguration, leading us ever deeper into the mystery of Christ’s divine-human nature and our own calling to be transfigured in His image.
Your brother in Christ Jesus
Jobin George
- Miaphysitism is a Christological doctrine that asserts that Jesus Christ, the “Incarnate Word,” is fully divine and fully human, existing in one united nature (physis). This belief emphasizes that both Christ’s humanity and divinity are equally present within this single nature. (Source: Miaphysitism – Wikipedia) ↩︎
