By Cristian Ciopron (English translation via De unione ecclesiarum)
[Our friend Michaël comments on this interesting piece: "I can't tell if the author is Catholic or Orthodox ... but what I found surprising were the extensive citations from the Venerable Bede and St Thomas regarding the light on Mount Tabor. While this might not be remarkable for a Catholic, the weaving of citations from late Western Fathers with those of Eastern saints would be very striking for an Orthodox. Even for a Catholic, the focus on the Uncreated Light would in itself be noteworthy."]
The Transfiguration of Jesus occurs in the Synoptic Gospels. It is an event narrated only by the Synoptics, as it belongs to their logic and to their line of discourse about who Jesus of Nazareth is. These Gospels narrate the Transfiguration on Mt. Tabor as a sequence of events, the first of them being a visible manifestation of Christ’s identity, something which must be interpreted in conjunction with the other signs. I presume that the Gospels are speaking about a visible light, a visible reality, not about a metaphorical light, such as the light of knowledge or understanding; in fact, each synoptic author tries to convey the exact impression made by the Lord’s transfigured luminosity, and seems to indicate a visible light, something to be seen, in the proper sense of the word. I believe that the Gospels speak about a light pertaining to the domain of visibility, not to that of knowledge.
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From the March 2010 issue of The Word (magazine of the Antiochian Orthodox Christian Archdiocese of North America)
The Feast of the Holy Apostles Peter and Paul is very ancient, and at the same time, the last historically to be preceded by preparation with a lengthy fast. The Feast is described, in the Byzantine tradition, technically as a “third class/ Vigil rank commemoration” — and in the West as the ” Solemnity of Sts. Peter and Paul.” Though it does not rank with Pascha, Nativity, Theophany or Pentecost, it is still very important, as it is the patronal feast of the Patriarchate of Antioch. Most Christians, however, identify Saints Peter and Paul with the city – Rome –where they were martyred, according to tradition. Why Rome? And why does the city and its bishop, and the memory of the two Apostles, matter?.
The Akathist Hymn to the Holy Apostles gives us an important clue, incorporating what we find in the Scriptures as well: Saint Peter is given the place of honor. The Hymn addresses the Head of the Church first – Christ, the Good Shepherd, who “said unto thee, O first-enthroned Peter: If thou lovest Me, feed My sheep.” The same Christ admonishes the other apostles about the suitability of the former persecutor Saul of Tarsus (quoting here Acts 9:15); Christ confirmed “thee, O preeminent Apostle Paul: He is a chosen vessel unto Me, to bear my name before the gentiles.” But Christ then addresses the entire college of the apostles with the universal commission of the Gospel of Matthew – to preach to all the nations.
These themes – the primacy of Peter, Paul as the last-called but Peter’s equal before God, and the collegial nature of the apostles’ approach to difficulties – is reflected in the opening of the Akathist Hymn. The Hymn recognizes the primacy of Peter, the linkage of the Church of the Circumcised and the Uncircumcised in the two apostles’ dual ministries, and the collegial obligation of all the apostles and their successors, the bishops of the Church, to spread the Gospel, at the risk of martyrdom, if necessary. The hymn’s scriptural teaching is confirmed in the theology of some of the early fathers, including Saint Irenaeus of Lyon and the Montanist theologian Tertullian. Taken together, they provide us with a proper view of a Petrine ministry, Rome, and the role of a primacy among the bishops for Orthodox Christians in the 21st century.
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