ON THE TRANSFIGURATION OF THE SAVIOR
A Come, beloved, let us today eagerly touch the evangelical treasures, that from there we may draw forth wealth, which is distributed abundantly and is never in any way exhausted. Come, let us follow the all-wise and excellent Guide, and again look to Luke, that we might see Christ ascending a high mountain, and taking Peter and James and John as witnesses of the divine transfiguration. For He says, the Master went up into a high mountain, taking those around Peter. A high mountain, where Moses and Elias conversed with Christ; a high mountain, where the Law and the Prophets communed with Grace; a high mountain, where Moses was, who slaughtered the lamb of the Passover and sprinkled the lintels of the Hebrews with blood; a high mountain, where Elias was, who by them divided the water, and consumed the sacrifice through water with fire; a high mountain, where Moses was, who opened and closed the systems of the Red Sea; a high mountain, that those around Peter and James might learn that He is the One to Whom every knee shall bow, of things in heaven, and things in earth, and things under the earth. B For He took only three, not taking all, not leaving all, not begrudging the others the glory, nor judging them to be inferior; for being just, He manages all things justly; contemplating all, He joined those not divided in their love for one another. But since the one who was to be the traitor Judas was unworthy of the divine sight and that fearful vision, for this reason He leaves the others behind, that even to him, not left alone, He might later reveal a full defense, and might draw to Himself those three as sufficient witnesses according to the Law, carrying even the rest with them in spirit. For He says: "Keep them, holy Father, that they may be one, even as we are one." For Judas, seeing Andrew, Thomas, Philip, and the rest remaining near the mountain with him, and not murmuring, nor complaining, nor reviling, but rejoicing, and jointly ordaining the grace from above for themselves and for those who were absent, was inexcusable in every way, having been overlooked in none of the miracles. But he also had the money box, and was baselessly envying the ointment, and was emboldened to betray the Teacher to the enemies. And what does He say? And He was transfigured before them, and Moses and Elias were seen talking with Him. But Peter, as always fervent in all things, with the eyes of his mind, which he had never before seen talking with Him, not having measured the miracle, not having calculated the paradox of the divine illumination, called the desert place good; the tent-maker was progressing from a fisherman, Crying to the Savior: "Let us make here three tabernacles, one for Thee, and one for Elias, and one for Moses," not knowing what he says. But, O leader and representative of the disciples, Peter! Why do you wish to be headstrong with humble thoughts, and why do you insult divine things with human reasonings, and say to raise three in the wilderness? Do you define the Master as being of equal honor to the slaves, and hasten to build one tabernacle for Christ, and for the servants in the same manner? For was not Moses conceived by the Holy Spirit, as this One was? Did not a virgin give birth to Elias, as the all-holy Virgin Mary did to this One? Did not an embryo recognize Moses from the womb, as the Forerunner did this One? Did not heaven signify the birth of Elias? Or did magi adore the swaddling clothes of Moses? Did Moses and Elias work so many miracles? Or did they drive out spirits into a human cave? For Moses was angry once, and with a rod, having struck, he passed through the sea; but your teacher Jesus, having walked on the sea with Peter, made the abyss walkable. Elias, having prayed, multiplied the meal of the widow and raised her son from the dead; but He, having taken you as a disciple from the fishermen, satisfied thousands with a few loaves, and plundered Hades, and snatched those sleeping from the ages. Do not therefore say, Peter, "Let us make here three tabernacles," nor, "It is good for us to be here," nor anything human, nor humble, nor earthly, nor groveling; mind the things above, seek the things above, as Paul signaled, not the things on the earth. For how is it good for us to be here, where the serpent, having insulted the first-formed creation, both harmed him and closed Paradise? Where we heard to eat bread in the sweat of our face? Where we learned to groan and tremble on the earth because of disobedience? Where all things are shadows, where all things will pass away in a moment? How then is it good for us to be here? If Christ had left us here, for whose sake did He share in blood and flesh? If Christ had left us here, for whose sake did He descend to the fallen and raise up the one lying down? If it is good to be on the earth, in vain were you called the key-bearer of the heavens. For where then are the keys of the heavens useful? Since you desire this mountain, then renounce the heavens; if you wish to raise tabernacles, refrain from being the foundation of the Church. For Christ was transfigured, not simply, but in order to show us the future transfiguration of our nature, and the second saving coming which will be upon the clouds in the voice of the archangels. For He is the One who wraps Himself in light as a garment, being the Judge of the living and the dead; whence He brought forth Moses and Elias into the midst, to present the seals of the ancient wonders. And what does the great scribe say? "While He was yet speaking, behold a bright cloud overshadowed them; and behold a voice out of the heavens, saying, This is My beloved Son, in whom I am well pleased; hear Him." While, he says, Peter was yet speaking, the Father contradicted him. Why, Peter, do you say it is good to be here, not knowing what you say? Have you not yet been tutored? Have you not yet learned the certain knowledge of the sonship, you who say, "You are the Christ, the Son of the living God"? You have seen so many miracles, Bar-Jona, and are you still Simon? He made you the key-bearer of the heavens, and have you not yet put off the garment of the sailor? Behold, for the third time you stand against the will of the Savior, not knowing what you say. For He said to you, "I must suffer," and you say, "This shall not be to Thee"; He said again, "You will all be offended," and you say, "If all, yet I shall not be offended." Behold, even now you wish to raise for Christ—for Him who with Me founded the earth, who with Me established the sea, and fixed the firmament, and inflamed the ether, and created all things with Me before the ages—a tabernacle for the One from Me, a tabernacle for the One in Me and with you, a tabernacle for the fatherless Adam, a tabernacle for the motherless God, a tabernacle for the One who took a tabernacle, which He chose, a virginal womb. Therefore, since you wish to raise three tabernacles, not knowing what you say, I, using a bright cloud, having protected the tabernacle and those present, cry from the heights, "This is My beloved Son, in whom I am well pleased." Not Moses and Elias, but this One; not another and another, but this One, one and the selfsame, in whom I am well pleased; hear Him. I justified Moses, but in this One I was well pleased; I received Elias, but this One I sent from a Virgin into heaven itself. For no one, He says, has ascended into heaven, but the One who descended from heaven. There, therefore, He descended to the earth, there He emptied Himself, taking the form of a servant. If not, remaining what He was, He became what we are, if not having endured the cross for us, because of us, and having purchased the world with His own blood, the economy is in vain, and the old words of the prophets remain void. But cease, Peter, and do not mind the things of men, but the things of God. For this is My beloved Son, in whom I am well pleased; hear Him. For I have used a twofold voice regarding Him, in the Jordan river; which the prophet of old will verify, crying: "Thabor and Hermon shall rejoice in Thy Name." With what name? "This is My beloved Son." For He granted Him a Name which is above every name. But you will surely say, beloved, "What is it, 'Thabor and Hermon shall rejoice in Thy Name'?" Learn then intelligently. Thabor, this is the mountain where, having willed it, Christ was transfigured, and was testified by the Father as Son, as you just heard. And Hermon is a small mountain from the land of Jordan, whence Elias was taken up, and near which, in the streams of the Jordan, desiring it, Christ was baptized, and was testified by the Father as Son. In these two mountains, the immaculate D