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above all other powers in creation and positions him as ruler and judge 22 the transfiguration also echoes the teaching by jesus as in matthew 22 32 that god is not the god of the dead but of the living although moses had died and elijah had been taken up to heaven centuries before as in 2 kings 2 11 they now live in the presence of the son of god implying that the same return to life applies to all who face death and have faith 23 historical development edit 12th century icon of the transfiguration the theology of the transfiguration received the attention of the church fathers from the earliest times in the 2nd century irenaeus was fascinated by the transfiguration and wrote the glory of god is a live human being and a truly human life is the vision of god 24 origen s theology of the transfiguration influenced the patristic tradition and became a basis for theological writings by others 25 among other issues given the instruction to the apostles to keep silent about what they had seen until the resurrection origen comments that the glorified states of the transfiguration and the resurrection must be related 25 the desert fathers emphasized the light of the ascetic experience and related it to the light of the transfiguration a theme developed further by evagrius ponticus in the 4th century 25 around the same time gregory of nyssa and later pseudo dionysius the areopagite were developing a theology of light which then influenced byzantine meditative and mystical traditions such as the tabor light and theoria 25 the iconography of the transfiguration continued to develop in this time period and there is a 6th century symbolic representation in the apse of the basilica of sant apollinare in classe and a well known depiction at saint catherine s monastery on mount sinai in egypt 26 byzantine fathers often relied on highly visual metaphors in their writings indicating that they may have been influenced by the established iconography 27 the extensive writings of maximus the confessor may have been shaped by his contemplations on the katholikon at saint catherine s monastery not a unique case of a theological idea appearing in icons long before it appears in writings 28 in the 7th century maximus the confessor said that the senses of the apostles were transfigured to enable them to perceive the true glory of christ in the same vein building on 2 corinthians 3 18 by the end of the 13th century the concept of transfiguration of the believer had stabilized and gregory palamas considered true knowledge of god to be a transfiguration of man by the spirit of god 29 the spiritual transfiguration of the believer then continued to remain a theme for achieving a closer union with god 15 30 one of the generalizations of christian belief has been that the eastern church emphasizes the transfiguration while the western church focuses on the crucifixion however in practice both branches continue to attach significance to both events although specific nuances continue to persist 31 an example of such a nuance is the saintly signs of the imitation of christ unlike catholic saints such as padre pio or francis of assisi who considered stigmata a sign of the imitation of christ eastern orthodox saints have never reported stigmata but saints such as seraphim of sarov and silouan the athonite have reported being transfigured by an inward light of grace 32 33 connection to the resurrection edit transfiguration by alexandr ivanov 1824 origen s initial connection of the transfiguration with the resurrection continued to influence theological thought long thereafter 25 this connection developed both within the theological and iconographic dimensions which however often influenced each other between the 6th and 9th centuries the iconography of the transfiguration in the east influenced the iconography of the resurrection at times depicting various figures standing next to a glorified christ 34 most commentators in the middle ages considered the transfiguration a preview of the glorified body of christ following his resurrection 35 as an example in the 8th century in his sermon on the transfiguration the benedictine monk ambrosius autpertus directly links the supper at emmaus appearance in luke 24 39 to the transfiguration narrative of matthew 17 2 and states that in both cases jesus was changed to a different form not of nature but of glory 35 the concept of the transfiguration as a preview and an anticipation of the resurrection includes several theological components 36 on one hand it cautions the disciples and therefore the reader that the glory of the transfiguration and the message of jesus can only be understood in the context of his death and resurrection and not simply on its own 36 37 when the transfiguration is considered an anticipation of the resurrection the presentation of a shining jesus on the mount of transfiguration as the son of god who should be listened to can be understood in the context of the statement by jesus in the resurrection appearance in matthew 28 16 20 all authority hath been given unto me in heaven and on earth 37 presence of prophets edit the presence of the prophets next to jesus and the perceptions of the disciples have been subject to theological debate origen was the first to comment that the presence of moses and elijah represented the law and the prophets referring to the torah also called the pentateuch and the rest of the hebrew bible 25 martin luther continued to see them as the law and the prophets respectively and their recognition of and conversation with jesus as a symbol of how jesus fulfills the law and the prophets matthew 5 17 19 see also expounding of the law 38 more recently biblical scholar caleb friedeman has argued that the appearance of moses and elijah together at the transfiguration was because both of them had witnessed similar theophanies at mount sinai friedeman asserts that in light of both old testament theophanies the transfiguration must be considered a theophany in which jesus manifests his divinity 39 the connection between the mount sinai horeb theophanies of both moses and elijah and their presence at the transfiguration is also made by the new american bible 40 the real presence of moses and elijah on the mount is rejected by those churches and individuals who believe in soul sleep christian mortalism until resurrection several commentators have noted that the gospel of matthew describes the transfiguration using the greek word horama matthew 17 9 according to thayer more often used for a supernatural vision than for real physical events a and conclude that moses and elijah were not truly there 41 in lds doctrine moses and elijah ministered to christ as spirits of just men made perfect doctrine and covenants 129 1 3 see also hebrews 12 23 location of the mountain edit main article mount of the transfiguration the franciscan church of the transfiguration on mount tabor in israel mount tabor is traditionally identified as the mount of transfiguration none of the accounts identify the high mountain of the scene by name since the 3rd century some christians have identified mount tabor as the site of the transfiguration including origen 42 referencing ps 89 12 tabor has long been a place of christian pilgrimage and is the site of the church of the transfiguration in 1868 henry alford cast doubt on tabor due to the possible continuing roman use of a fortress which antiochus the great built on tabor in 219 bc 43 others have countered that even if tabor was fortified by antiochus this does not rule out a transfiguration at the summit 44 josephus mentions in the jewish war that he built a wall along the top perimeter in 40 days and he does not mention any previously existing structures 45 46 john lightfoot rejects tabor as too far but some mountain near caesarea philippi 47 the usual candidate in this case is mount hermon situated at the source of the jordan near the foot of which caesarea philippi was built william hendriksen in his commentary on matthew 1973 favours mount meron 48 whittaker 1984 proposes that it was mount nebo primarily on the basis that it was the location where moses viewed the promised land and a parallelism in jesus words on descent from the mountain of transfiguration you will say to this mountain i e of transfiguration move from here to there i e the promised land and it will move and nothing will be impossible for you france 1987 notes that mount hermon is closest to caesarea philippi mentioned in the previous chapter of matthew likewise meyboom 1861 identifies djebel ejeik b but this may be a confusion with jabal el sheikh the arabic name for mount hermon edward greswell however writing in 1830 saw no good reason for questioning the ancient ecclesiastical tradition which supposes it to have been mount tabor 49 an alternative explanation is to understand the mount of transfiguration as symbolic topography in the gospels as elizabeth struthers malbon notes the mountain is figuratively the meeting place between god and humans 50 feast and commemorations edit first fruits brought to be blessed on the feast of the transfiguration japanese orthodox church various christian denominations celebrate the feast of the transfiguration the origins of the feast remain uncertain it may have derived from the dedication of three basilicas on mount tabor 26 the feast existed in various forms by the 9th century in the 15th century pope callixtus iii made it a universal feast celebrated on august 6 to commemorate the lifting of the siege of belgrade 51 in july 1456 the syriac orthodox indian orthodox and revised julian calendars within the eastern orthodox roman catholic old catholic and anglican churches mark the feast of the transfiguration on august 6 in those orthodox churches which continue to follow the julian calendar august 6 in the church calendar falls on august 19 in the civil gregorian calendar transfiguration ranks as a major feast numbered among the twelve great feasts in the byzantine rite in all these churches if the feast falls on a sunday its liturgy is not combined with the sunday liturgy but replaces it in some liturgical calendars e g the lutheran and united methodist the last sunday in the epiphany season is also devoted to this event in the church of sweden and the evangelical lutheran church of finland however the feast is celebrated on the seventh sunday after trinity the eighth sunday after pentecost in the roman rite the gospel pericope of the transfiguration is read on the second sunday of lent the liturgy emphasizes the role the transfiguration had in comforting the twelve apostles giving them both a powerful proof of christ s divinity and a prelude to the glory of the resurrection on easter and the eventual salvation of his followers in view of the seeming contradiction of his crucifixion and death the preface for that day expounds this theme 52 cultural echoes edit several church buildings commemorate the transfiguration in their naming note for example the church of the transfiguration of the lord in preobrazhenskoe ru the original 17th century church there gave its name to the surrounding village preobrazhenskoye transfiguration village near moscow which in turn became the namesake of russia s pre eminent preobrazhensky transfiguration regiment and of other associated names gallery of images edit main article transfiguration of jesus in christian art paintings edit giovanni bellini c 1490 pietro perugino c 1500 cristofano gherardi 1555 carl bloch c 1865 icons edit novgorod school 15th century theophanes the greek 15th century icon in yaroslavl russia 1516 byzantine artwork c 1200 churches and monasteries edit transfiguration of the divine savior of the world celebrated in san salvador cathedral monumento al divino salvador del mundo is an iconic landmark that represents san salvador city it symbolizes the transfiguration of jesus standing on top of earth as the savior of the world bell tower of the eastern orthodox monastery on mount tabor basilica of the transfiguration mount tabor basilica of the transfiguration mount tabor the franciscan cemetery on mount tabor see also edit acts of john a pseudepigraphal non canonical text that has a similar transfiguration scene chapter 90 chronology of jesus college of the transfiguration life of jesus in the new testament son of man came to serve references edit notes edit acts 12 9 peter thought he was seeing a vision hórama louis suson pedro meyboom 1817 74 protestant theologian and pastor at amsterdam an adherent of the so called modern school in theology he wrote many books including het leven van jezus 7 vols 1853 61 citations edit 1 2 3 4 5 6 lee 2004 pp 21 33 1 2 lockyer 1988 p 213 mark 9 2 the transfiguration bible hub endsjø d 2009 greek resurrection beliefs and the success of christianity springer p 165 isbn 978 0 230 62256 2 clowes 1817 p 167 rutter 1803 p 450 healy 2003 p 100 moule 1982 p 63 guroian 2010 p 28 1 2 lee 2004 p 2 1 2 harding nobbs 2010 pp 281 282 1 2 lee 2004 pp 72 76 hare 1996 p 104 chafer 1993 p 86 1 2 majerník ponessa manhardt 2005 p 121 lee 2004 p 103 1 2 3 4 andreopoulos 2005 pp 43 44 1 2 3 4 carson 1991 pp 92 94 1 2 goodacre mark 2025 the fourth synoptic gospel john s knowledge of matthew mark and luke eerdmans p 175 isbn 978 0802875136 mendez hugo 2025 the gospel of john a new history oxford university press p 66 isbn 978 0197686126 1 2 andreopoulos 2005 pp 47 49 evans 2005 pp 319 320 poe 1996 p 166 louth 2003 pp 228 234 1 2 3 4 5 6 andreopoulos 2005 pp 60 65 1 2 baggley 2000 pp 58 60 andreopoulos 2005 pp 67 69 andreopoulos 2005 pp 67 81 palamas 1983 p 14 wiersbe 2007 p 167 poe 1996 p 177 brown 2012 p 39 langan 1998 p 139 andreopoulos 2005 pp 161 167 1 2 thunø 2002 pp 141 143 1 2 edwards 2002 pp 272 274 1 2 garland 2001 pp 182 184 luther 1905 p 150 friedeman 2024 pp 64 71 1 kings 19 fn d new american bible revised edition warren 2005 p 85 meistermann 1912 alford 1863 p 123 van oosterzee 1866 p 318 josephus 1895 perseus project bj2 20 6 josephus 1895 perseus project bj4 1 8 lightfoot 1825 hendriksen 1973 p 665 greswell 1830 p 335 malbon 1986 p 84 puthiadam 2003 p 169 birmingham 1999 p 188 sources edit alford henry 1863 the new testament for english readers the three first gospels rivingtons it was probably not tabor according to the legend for on the top of tabor then most likely stood a fortified town andreopoulos andreas 2005 metamorphosis the transfiguration in byzantine theology and iconography st vladimir s seminary press isbn 978 0 88141 295 6 baggley john 2000 festival icons for the christian year a c black isbn 978 0 264 67488 9 barth karl 2004 thomas forsyth torrance ed church dogmatics the doctrine of creation vol 3 part 2 the creature bloomsbury academic isbn 978 0 567 05089 2 bellarmine robert 1902 the transfiguration sermons from the latins benziger brothers birmingham mary 1999 word and worship workbook for year b for ministry in 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