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Today in the Orthodox Church we celebrate the Transfiguration of our Lord, reading the account from Matthew 17:1-9. Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellingshere, one for you, one for Moses, and one for Elijah.” While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” And when they looked up, they saw no one except Jesus himself alone. As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.” St. John Chrysostom (d. 407AD) reflects on the Apostle Peter and his recorded reaction to experiencing the Transfiguration. “What, then, does rash Peter say? ‘It is good for us to be here!’ For since he has heard that Jesus had to depart for Jerusalem and to suffer, but fears and trembles still for his sake, even after Jesus’ rebuke, he does not dare to approach him and say the same thing again, ‘Far be it from you!’ But speaking from that same fear, he again hints the same thing in different words. For since he saw the mountain, its great remoteness and its deserted character, he got the idea that there was a strong prospect of safety here, due to the place itself – and not just from the place, but from his never leaving it to go to Jerusalem. For he wanted Jesus to remain there always, that is why he mentions tents. For if this were to happen, he is saying, we shall not go up to Jerusalem, and if we do not go up, he will not die, it is there, after all, that he said the scribes would attack him. But he does not dare say this outright. Wanting to bring it about, however, he says with assurance, ‘It is good for us to be here,’ where Moses and Elijah are present: Elijah, who drew fire down on a mountaintop, and Moses, who entered into darkness to speak with God – no one will have any idea where we are![…] Then, to make clear that they were seized by great fear, both Peter and the others, Luke says: ‘They were heavy with sleep; and when they woke, they saw his glory.’ By ‘sleep’ here he means the heavy drowsiness that had come over them as a result of that vision. For they experienced something like what we feel, when our eyes are dimmed by overpowering brightness. It was not night, after all, but day; and the excess of splendor weighed down the weakness of their eyes.[…] And Peter said, ‘Let us build three tents,’ but Jesus himself revealed the tent not made by hands. Therefore we find earlier smoke and mist, but here ineffable light, and a voice.” (Light on The Mountain: Greek Patristic and Byzantine Homilies on the Transfiguration of the Lord, pp 74-77) St. John Chrysostom portrays St. Peter as still trying to protect Christ from any threat of death. Peter’s interest in staying on the mountain is that it is a safe place, and they are hidden from the world. Chrysostom thinks Peter has learned his lesson from an earlier rebuke from Jesus, and so is wise enough not to say directly what he is thinking. Peter wanted what many Christians wish – not to be struggling in a world which is hostile or in which there is suffering and sorrow. Peter wishes to be in Paradise, but the Transfiguration occurs in this world and gives us the strong indication that Christ intended to save the world, not save us from the world. We are called by Christ to be a light to the world, while still in the world rather than shining some spotlight down on earth from a safe heavenly place. It is a much more difficult calling than simply becoming some angel in heaven.
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Današnji datum: 25. svibnja 2018. "Ovo je Sin moj Ljubljeni! U njemu mi sva milina! Slusajte ga!" Čitanje svetog Evanđelja po Mateju. U ono vrijeme: Uze Isus sa sobom Petra, Jakova i Ivana, brata njegova, te ih povede na goru visoku, u osamu, i preobrazi se pred njima. I zasja mu lice kao sunce, a haljine mu postadoše bijele kao svjetlost. I gle: ukazaše im se Mojsije i Ilija te razgovarahu s njime. A Petar prihvati i reče Isusu: “Gospodine, dobro nam je ovdje biti. Ako hoćeš, načinit ću ovdje tri sjenice, tebi jednu, Mojsiju jednu i Iliji jednu.” Dok je on još govorio, gle, svijetao ih oblak zasjeni, a glas iz oblaka govoraše: “Ovo je Sin moj, Ljubljeni! U njemu mi sva milina! Slušajte ga!” Čuvši glas, učenici padoše licem na zemlju i silno se prestrašiše. Pristupi k njima Isus, dotakne ih i reče: “Ustanite, ne bojte se!” Podigoše oči, ali ne vidješe nikoga doli Isusa sama. Dok su silazili s gore, zapovjedi im Isus: “Nikomu ne kazujte viđenje dok Sin Čovječji od mrtvih ne uskrsne.” (Mt 17,1-9) Isus je na putu u Jerusalem gdje će biti teško mučen i prikovan na križ. Na tome putu «uzašao je na goru» a sobom je poveo Petra, Ivana i Jakova, koji će kasnije posvjedočili vjerodostojnost njegova preobraženja, u smislu starozavjetne odrebne: «... neka presuda počiva na iskazu dvojice ili trojice svjedoka« (Pnz 19,5). Njegov uzlazak na goru podsjeća nas na Mojsijevo uspinjanje na goru Sinaj. Tim iskazom evanđeopski pisac želi reći da je Isus drugi Mojsije. Gora pruža svim putnicima potrebni mir i sabranost u molitvi. O kojoj je gori ovdje riječ, nije nam poznato. Jedni su mišljenja da je to gora Tabor, dok drugi vele da je to brdo Hermon. I dok je Isus molio izražaj njegova lica se promijenio što su i njegovi pratioci mogli izbliza promatrati. Ta je promjena Gospodinova lica Očev odgovor na njegov molitveni vapaj za snagu u trenucima patnje i za jačanje vjere svojih učenika. Njegova je odjeća zablistala sjajem, a evađelist Matej veli da je njegov lice bilo sjajno poput sunca. I odjednom se Isus našao u razgovoru s Mojsijem i Ilijom, predstavnicima starozavjetnog zakonodavsta i proroštva; obojica su igrali vodeću ulogu u starozavjetnoj objavi. Evanđelist ne spominje po čemu su ih učenici prepoznali. O čemu što su razgovarali predstavnici Staroga Saveza s Isusom? Evanđelist Marko to ne navodi dok evanđelist Luka veli da su razgovrali o Kristovoj muci i smrti. Mojsije i Ilija ukazili su Kristu na sva starozavjeta proroštva koja se odnose na njegovu patnju i smrt, a taj bi mu razgovor trebao biti okrepa na predstojećem križnom putu. Krist je u tome trenutku gledao pred sobom trnoviti put na Golgotu. I ne samo to: Predstavnici Starog Saveza potvrđuju da je spasenje jedino moguće u Isus Krist; pa su i njima upravljene riječi: «Nitko ne dolazi k Ocu osim po meni» (Iv 14,6). Petra i njegove drugova bijaše svladao san u trenutku kada je Isus bio uronjen u molitvu, primjećuje evanđelist Luka u svome izvještaju,dok to druga dvojica evanđelista Matej I Marko ne spominju. Kada se probudiše ugledaše dva čovjeka koji stajahu uz njega. Zašto evanđelist Luka spominje san Kristovih pratioca? Da li želi reći da je čovjek slab da bi Isusa uistinu mogao pratiti, preslab da bi mu mogao pomoći u njegovom otkupiteljskom djelu? Ili možda misli na Abrahama kome se Bog objavio poslije tvrdog sna te da su apostoli u sličnom položaju kao Abraham? Izgleda da su se učenici probudili tek kada je razgovor Učitelja i predstavnika starog saveza bio pri kraju. A kada su se željeli rastati s Isusom reče mu Petar: Gospodine, dobro nam je ovdje biti. Ako hoćeš, načinit ću ovdje tri sjenice, tebi jednu, Mojsiju jednu i Iliji jednu.” Učenici žele tu ostati i disati zrak vječnosti, u nebeskoj jasnoći živjeti daleko od svih nesuglasica, svađa i križeva, živjeti trenutke preobraženja... Tri sjenice želi podići kakve su pravili Židovi u Jerusalemu i u polju o blagdanu Sjenica, blagdanu zahvale za žetvu ali i spomena na vrijeme u pustinji i putovanja u zemlju obećanja nakon izlaska iz egipatskog sužanjstva. I dok je tako govorio, “svijetao ih oblak zasjeni.” «Oblak» u biblijskom rječniku označuje Božju prisutnost. Glas s neba progovori svjedocima: “Ovo je Sin moj, Ljubljeni! U njemu mi sva milina! Slušajte ga!” Isus je na putu u smrt kome je Otac u molitvi priopćio da treba nastaviti taj put jer je to njegova volja. On je Očev ljubljeni Sin i Izabranik te ga učenici trebaju slušati. Događaj na gori preobraženja želi potaknuti učenike da slušaju Isusa ne samo u trenucima nebeskog blaženstva nego i onda kada će se na cijelu zemlju nadviti crnilo Velikog petka. Današnje Evanđelje nam želi reći da i nas očekuje preobraženje u vječnosti, a predokus toga blaženstva nam je objavio Krist na gori. A da bi to i postigli moramo ostati trajno povezani s Ocem nebeskim u molitvi, slušati njegova Izabranika Isusa i biti pripravni s njime poći u muku. – Amen.