From the pages of the first three Gospels, written by Saints Matthew, Mark and Luke, one of the most important events that occurred during the earthly life of Jesus Christ appears before us. In memory of him, a holiday was established, celebrated annually on August 19 and known as the Transfiguration of the Lord.
The light of Tabor that shone upon the apostles
The holy evangelists tell how one day Jesus Christ, taking with him three of his disciples Peter, John and his brother Jacob, climbed with them to the top of Mount Tabor, which is located in Lower Galilee, nine kilometers from Nazareth. There, having made a prayer, He was transfigured before them. Divine light began to emanate from the face of Jesus, and the clothes became white as snow. The astonished apostles witnessed how two Old Testament prophets, Moses and Elijah, appeared next to Jesus, who had a conversation with him about his exodus from the earthly world, the time of which was already approaching.
Then, according to the evangelists, a cloud appeared that covered the top of the mountain, and from it came the voice of God the Father, testifying that Jesus Christ is his true Son, andcommanded to obey him in everything. When the cloud dissipated, Jesus took on his former appearance and, leaving the top with his disciples, commanded them for the time being not to tell anyone about what they had seen.
The Mystery of the Light of Tabor
What is the meaning of the scene that took place on the top of Tabor, and why did Jesus need to show the divine light to the apostles? The most common explanation is his desire to strengthen their faith in anticipation of his cross torment. As is known from the Gospel, the apostles were simple, illiterate people, far from understanding complex philosophical doctrines, and they could only be influenced by clear and convincing words, supported by a visual example.
This is certainly true, but still the issue should be considered much broader. For a deeper understanding of it, it is necessary to recall the words of Jesus, spoken by him shortly before he showed his disciples the miracle of the Transfiguration. Jesus predicted that some of those who follow him would be able to see the Kingdom of God even in this earthly life.
These words may seem strange if we understand the expression "Kingdom of God" in the literal sense, because it did not reign on earth not only during the life of the apostles, but to this day. Not surprisingly, many eminent theologians have sought the answer to this question over the centuries.
Teachings of the Greek Archbishop
According to modern Orthodox theologians, among other pundits of the past, the closest to the truth was the Archbishop of Thessaloniki, Gregory Palamas, who lived and worked in the firsthalf of the 14th century. In his opinion, the light that shone on Christ at the top of Tabor is nothing more than a visual expression of the action of divine energy in our created (that is, created) world.
Gregory Palamas belonged to the followers of a religious movement called hesychasm. He taught that an in-depth, or, as they say, “intelligent” prayer can lead a person to direct communion with God, in which a corruptible person, even in his earthly life, is able to see, if not God himself, then his manifestations, one of which was Tabor light.
Lifetime contemplation of the Kingdom of God
It was him that the apostles saw on the top of the mountain. The Transfiguration of Jesus Christ, according to Gregory Palamas, showed the apostles an uncreated (not created) light, which was a visual manifestation of his grace and energy. This light was revealed, of course, only to the extent that allowed the disciples to become partakers of its holiness without risk to their lives.
In this context, the words of Jesus Christ that some of his disciples - in this case, Peter, John and Jacob - are destined to see the Kingdom of God with their own eyes become quite understandable. This is quite obvious, since the Light of Tabor, being uncreated, is, as it were, a visible manifestation of God, and, consequently, of his Kingdom.
Connection of man with God
The holiday celebrated by the Orthodox Church in memory of this gospel event is one of the most significant. This is not surprising, because in what happened once on Tabor,the whole purpose of human life is expressed in a concise and graphic form. It is customary to formulate it in one word - deification, that is, the union of a corruptible and mortal person with God.
The possibility of this Christ clearly showed His disciples. It is known from the Gospel that the Lord appeared to the world in the flesh of a mortal man, having united with our nature neither together nor separately. Remaining God, he did not violate our human nature in any way, assuming all its features, except for the tendency to sin.
And it was this flesh that he perceived - mortal, corruptible and suffering - that turned out to be able to exude the Light of Tabor, which is a manifestation of divine energy. Consequently, she herself united with God and gained immortality in the Kingdom of Heaven. This is the promise (promise) of Eternal Life to us - mortal people, mired in sins, but nevertheless being the creations of God, and therefore his children.
What is needed so that the Light of Tabor shines on all of us, and the Holy Spirit fills us with His grace, making us forever partakers of the Kingdom of God? The answer to this most important of life's questions is contained in the books of the New Testament. All of them are rightfully considered inspired by God, that is, written by ordinary people, but at the instigation of the Holy Spirit. In them, and especially in the four Gospels, the only way is indicated that can connect a person with his creator.
Saints who shone with divine light during their lifetime
Evidence that the Light of Tabor, that is, a visible manifestationDivine energy is a completely objective reality, quite a lot in church history. In this regard, it is appropriate to recall the Russian Saint Job of Pochaev, who embraced with his earthly life a whole century from 1551 to 1651. It is known from the records of contemporaries that, glorifying God with the feat of hermitage, he constantly prayed in a stone cave, and numerous witnesses observed flames escaping from it. What is this if not the energy of God?
From the life of St. Sergius of Radonezh it is known that during the service of the Divine Liturgy, those around him saw the light emanating from him. When the moment came for communion with the holy gifts, a visible, but not scorching fire entered his cup. With this divine fire, the monk took communion.
A similar example can be found in a later historical period. It is known that everyone's favorite and revered saint - the Monk Seraphim of Sarov - was also involved in the Light of Tabor. This is evidenced by the notes of his long-term interlocutor and biographer, the Simbirsk landowner Nikolai Aleksandrovich Motovilov. There is hardly an Orthodox person who has not heard about how, during prayer, the face of “Father Seraphimushka” lit up with an immaterial fire - as he is often called by the people.
Western interpretation of the Transfiguration of the Lord
But, despite all of the above, the doctrine of the Light of Tabor is now accepted only in the Eastern Church. In Western Christianity, a different interpretation of the event that took place on the top of the mountain, and described by the evangelists, is accepted. In their opinion, the light emanating from Jesus Christ was as created as the whole world around.
He was not a visible embodiment of divine energy, that is, a particle of God himself, but was just one of his countless creations, his purpose was limited only to making a proper impression on the apostles and confirming them in faith. This is exactly the point of view that was mentioned at the beginning of the article.
According to Western theologians, the Transfiguration of the Lord is also not an example of the deification of a person, which was also discussed above. As a matter of fact, even this very concept - the union of a person with God - is alien to most of the Western directions of Christianity, while in Orthodoxy it is fundamental.
Theological controversy
From the history of the church it is known that discussions on this issue began in the Middle Ages. In the XIV century, Athos, and then the entire Greek church, became the scene of heated debates about the nature of the Light of Tabor. As among the supporters of his uncreation and Divine essence were the leading and most authoritative theologians of that time, so among the opponents of this theory there were quite big names.
Just in this period, the words of Gregory Palamas were heard. All his life he remained a staunch supporter of the so-called noetic prayer, so thoughtful and profound that its result is an inner communion with God. In addition, while fulfilling his pastoral ministry, he taught his flock prayerful contemplation, the purpose of which iscomprehension of the Creator through his creation - the surrounding world. His opinion became decisive in the theological dispute, and in 1351, at the Council of Constantinople, the doctrine of the Light of Tabor was finally approved by the Greek Church.
Former erroneous position of the Russian Church
The Western Church still remains in the position of opponents of Gregory Palamas. It must be admitted that in Russia for centuries his teaching did not find proper understanding, although the day of memory of St. Gregory himself was celebrated regularly. Within the walls of Russian seminaries, as well as theological academies, there was no place for him before.
Only the best sons of the church, such as Job of Pochaev, Sergius of Radonezh, Seraphim of Sarov and a number of other saints, embodying the principles of Orthodoxy in practice, became its spokesmen, but were not able to theoretically explain what was happening to them.
