Transfiguration and Hope: A Conversation across Time and Space

By D. Gregory Van Dussen

To read and visualize the transfiguration of Christ is to enter its mystery and encounter its hope. Like the Gospel writers and the disciples who climbed the mountain with Jesus, we struggle to tell the story and explain its meaning. Yet this astounding event reveals God's ultimate purpose in sending his Son--the complete restoration of humanity and all creation--our transfiguration in Christ. The light and glory of that moment reveal a destiny that is infinite and eternal, made possible by the power of grace. Transfiguration is the trajectory and goal of our spiritual journey.
Across time and space, Christians have reflected on the mystery and hope epitomized in the transfiguration, yet their voices have been heard primarily within their own cultural and ecclesiastical contexts. This study gathers many of those voices from the panorama of Scripture and church history and finds in them the common theme of radical transformation in Christ.
The point of this theological conversation is spiritual transfiguration and hope for each of us as we reach toward the future Christ has shown us in himself.

• Language: English
• Publisher: Wipf and Stock
• Release date: Sep 17, 2018
• ISBN: 9781532654558

D. Gregory Van Dussen

D. Gregory Van Dussen is Adjunct Professor of History, Ministry, and Spirituality at Northeastern Seminary, Rochester, New York.

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Transfiguration and Hope

A Conversation across Time and Space

D. Gregory Van Dussen

Foreword by Larry R. Baird

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transfiguration and Hope

A Conversation across Time and Space

Copyright © 2018 D. Gregory Van Dussen. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.

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When the Stars Burn Down, by Jennie Lee Riddle and Jonathan Lee (Copyright [symbol] 2001 Integrity’s Praise! Music (BMI) Jlee Publishing (SESAC) Universal Music—Brentwood Benson Tunes (SESAC) (adm. at CapitolCMGPublishing.com) All rights reserved. Used by permission.

Let All Things Now Living, by Katherine K. Davis, The Faith We Sing. Nashville: Abingdon, 2000, #2008.Copyright [symbol] 1939 by E.C. Schirmer Music Co. Copyright renewed [symbol] 1966 by E.C. Schirmer Music Co. a division of ECS Publishing. All rights reserved. Used by permission.

It’s Alright Ma (I’m Only Bleeding), by Bob Dylan, in Bringing It All Back Home, New York: Warner Bros., 1965. Copyright [symbol] 1965 by Warner Bros. Inc.; renewed 1993 by Special Rider Music. All rights reserved. International copyright secured. Reprinted by permission.

Shine, Jesus, Shine, by Graham Kendrick, The Faith We Sing. Nashville: Abingdon, 2000, #2173. [Copyright symbol] 1987 Make Way Music (admin. By Music Services in the Western Hemisphere) All Rights Reserved. ASCAP. Used by permission.

Once for All, by Mark Swayze and Denise Webb. Mark Swayze, Live at Harvest. The Woodlands, TX: The Woodlands United Methodist Church, 2016. Mark Swayze Music/Mark Swayze (ASCAP). Used by permission.

To my wife, Jackie, our family, and all who have encouraged me along the way.

Table of Contents

Title Page

Foreword

Acknowledgments

Introduction

Chapter 1: God’s Purpose and Human Destiny: Too Heavenly Minded?

Chapter 2: What Actually Happened at the Transfiguration?

Chapter 3: God with Us: Incarnation and Transfiguration

Chapter 4: Like the Sun: Visions of Destiny in Christ

Chapter 5: Glory Into Glory: Transfiguration and Sanctification in the Theology of John and Charles Wesley

Chapter 6: Participate in the Divine Nature? Necessary Disclaimers

Chapter 7: Transfiguration and Christian Unity

Chapter 8: Transfiguration and Worship

Chapter 9: Transfigured Character

Chapter 10: Life and Eternity in Light of the Transfiguration

Bibliography

Foreword

When I was a child my father, who was an accomplished photographer, presented programs in the area schools and churches. His programs were called Learning to See. He would begin the series with a pastoral scene such as a wooded area in the distance. He would then move in photographically getting closer and closer to individual trees, and then onward focusing on their leaves, individual birds, and even minute insect life. His title was appropriate because he was teaching people to see what they might otherwise miss or be unaware of in their lives. Later, in adulthood, after college and seminary, and becoming a pastor, I always thought of Learning to See when I was preaching on or teaching about The Transfiguration. The Transfiguration was God’s gift to us to enable us to learn to see Jesus’ identity and part of his nature we might otherwise fail to see.

Some people, like my father, have the gift of enabling us to see beyond the everyday and beyond what we might consider ordinary. Such a person is my colleague, and good friend D. Gregory VanDussen.

When Greg asked me to do some preliminary reading and review his work entitled Transfiguration and Hope I agreed thinking that having been a pastor preacher for over forty years, I would be prepared to work through familiar territory. Much to my surprise and delight it took me only a few chapters to realize Greg was taking us on a journey far deeper than I had been accustomed to travelling in understanding the significance and import of the Transfiguration.

This volume is a rich depository of careful Biblical and theological research into the meaning of the Transfiguration and the hope it generates for individual Christians as well as the whole Christian community. It is in my opinion a great contribution to enrich our understanding and application of this sometimes-neglected tenet of our faith.

It is with great excitement that I will reread and utilize this book in my own study, devotions, and sermon preparation. It would be my prayer that many will use this work to broaden their understanding of the faith and enable them to share the treasures therein. As our author says, hope sustains when we discover a purpose that runs deeper and lasts longer than any other involvement, one that is solidly rooted in God. Such is the hope in Transfiguration that helps us truly learn to see.

Larry R. Baird

Clarence, NY

Acknowledgments

I very much appreciate those who have, through conversation, writing, and example, lived and taught the reality of transfiguration and hope.

My thanks to all who have assisted me throughout this project. Special thanks to Larry Baird and to my wife, Jackie, for their helpful comments on each chapter, and to Matthew Wimer and the editorial staff at Wipf and Stock.

Introduction

O what a foretaste of glory divine

—Blessed Assurance, The United Methodist Hymnal

The spiritual path is a journey towards perfection, the route to which is constant spiritual growth.

—Pope Senouda III, Characteristics of the Spiritual Path

He who in such amazing grace descended to make our lost cause his own, ascended in accomplishment of his task, elevating man into union and communion with the life of God.

—Thomas F. Torrance, Incarnation

We dwell on unimportant things, and we carelessly skip over the most important thing of all.

—Thomas à Kempis, The Imitation of Christ

My Lord and my God, the joy and hope of my heart

I cannot know you fully in this life,

but let me grow here in your knowledge and love

so that in the world to come

I may find the fullness of love and knowledge.

Let me live here in joyful hope, so that I may come one day

to the fulfillment of all hope and joy.

— Eamon Duffy, Heart in Pilgrimage

I have always enjoyed reflecting and preaching on the transfiguration. The story itself is amazing, full of mystery, its full meaning not immediately apparent. There have been times, in fact, when I have come to the end of one of the transfiguration accounts and wondered what on earth I had just read. Like iconographers and painters over the centuries, I have tried to imagine that mountaintop scene, with its cast of Old and New Testament characters and a radiance the evangelists struggled to describe:

His face shone like the sun, and his clothes became as white as the light. (Matt

17

:

2

NIV)

His clothes became dazzling white, whiter than anyone in the world could bleach them. (Mark

9

:

3

NIV)

As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. (Luke

9

:

29

NIV)

The story in the first three Gospels, and its image in traditional iconography, inspires a fascination that grows over time. Its importance becomes clearer and more compelling when seen through a broad range of Christian traditions. For this reason, I have looked to Protestant, Eastern Orthodox, Anglican, Roman Catholic, and Oriental Orthodox sources for interpretation and reflection on the transfiguration itself and the hope it offers for human destiny. I write from my own Wesleyan tradition within that larger, ecumenical context, much as John and Charles Wesley wrote within and beyond their own Anglican tradition. My intent is a conversation across time and space on the transfiguration and hope.

The exploration offered here makes no attempt to provide a geography of heaven or a chronology for the last days—an exercise in futility that has tempted too many Christian preachers over the centuries.¹ The transfiguration leads us to deeper and more lasting insights into the mystery of God’s purpose and plan in transforming human life and creation itself. The transfiguration represents not so much a single, cataclysmic event, but a new heaven and a new earth, starting with the restoration of the image and likeness of God in humanity.

Nor will we try to decide whether Mount Tabor or Mount Hermon is the most likely site for the transfiguration. Tradition, at least from the time of Cyril of Jerusalem (fourth century AD), clearly favors Tabor, while the context in the Gospels seems to suggest Hermon. What matters most is the event itself and its meaning for us, though certainly something of the power of the event has long come through to pilgrims who have visited the traditional site on Tabor.²

The world has seen too much of people and nations pursuing their own selfish and short-sighted ends, and leaving destruction and disappointment in their wake. The transfiguration looks far beyond human wisdom and ambition to what God is accomplishing in his new creation. And since God has given the church—in spite of its all-too-human foibles—a vital role in that restoration, the transfiguration is the church’s symbol of hope . . .³

Mack Stokes says that there are really two levels of Christian hope. One is the hope for a better life on earth. The other is the hope for a marvelous life in that new realm that we call the kingdom of Heaven.⁴ This distinction is helpful, but not ultimate, since God’s kingdom spans both worlds. Like grace, Christian hope undergirds the whole panorama of life. Hope extends to the height and depth of this life, and, most importantly, to the endless expanses of eternity. Nothing, no matter how devastating, can erase that kind of hope.

The transfiguration of Christ and its meaning for humanity is an intriguing and powerful story and symbol of hope. In this story, Peter, James, and John, three disciples who figure prominently in the Gospels, climb what they would one day call the sacred mountain, and there see Jesus in a way they had never seen him before (2 Pet 1:18 NIV). This was neither a slight transformation, nor one for which they were at all prepared.

They saw light shining out from within him in a way that was far more than metaphorical. They witnessed at close range something of the mystery of God incarnate. That would have been spectacular enough, but it was just the beginning. They saw Jesus talking with two men long dead, Moses and Elijah, key figures in the Old Testament pilgrimage of Israel, prophets who spoke with Jesus concerning what lay ahead for him and, consequently, for his followers. They heard the voice of God speaking a word about his Son, and exhorting them to listen to him (Luke 9:35 NIV). They had no idea how to respond, and when one of them tried, his words made little sense.

Clearly these disciples were privileged to see Jesus more profoundly than ever before, even if they could not understand the meaning of what they saw. But there was still more. They were also seeing what God had in store for the people he had created in his own image, once that image is restored in Christ. They were seeing themselves as they could be under the leadership of Jesus and the transforming power of the Spirit. As we witness their experience through Scripture, we can begin to see ourselves transformed as well. In the end, it is as much about their [the disciples’] transfiguration . . . as it is about Jesus’ transformation.⁵

The whole design of God was to restore man to his image, and raise him from the ruins of his fall; in a word, to make him perfect; to blot out all his sins, purify his soul, and fill him with holiness, so that no unholy temper, evil desire, or impure affection or passion shall either lodge, or have any being within him; this and only this is true religion, or Christian perfection.⁶

Adam Clarke’s very Wesleyan description of Christian perfection is exactly what God’s metamorphosis was designed to produce. And Vladimir Lossky notes, Human nature must undergo a change; it must be more and more transfigured by grace in the way of sanctification, which has a range which is not only spiritual but also bodily—and hence cosmic.⁷ As Michael Ramsey put it, the perfect vision will be only when our transformation is complete.⁸ Bishop Scott Jones says, The ultimate goal of salvation for each person is the restoration of the image of God. Thus, the process of sanctifying grace leads believers to grow toward the point where they are made fully righteous.⁹ The Cistercian monk Michael Casey writes about transfiguration and becoming like him [Christ] (1 John 3:2 NIV): This is the goal of our existence. It is towards this that our journey leads.¹⁰ The goal is transformation, says David Long, and in all this we are dependent upon the grace of God to become who he created us to be.¹¹

Frederica Mathewes-Green makes the classic connection between Jesus’ transfiguration and that of his people: At his transfiguration, Christ’s ‘face shone like the sun’ (Mt. 17:2). This is our destiny, too.¹² John’s First Letter includes the mysterious and hope-filled promise that one day, when Christ appears, we shall be like him, for we shall see him as he is (1 John 3:2 NIV). The transfiguration offers a glimpse and image of as he is. In his commentary on 1 John, B. F. Westcott says our likeness to the Lord will be a likeness to His glorified being, which will hereafter be shewn, though as yet we cannot understand what it is. Even without complete understanding, Westcott says, The image in which we were made will then be consummated in the likeness to which it was the divine purpose that we should attain. . . . This likeness of man redeemed and perfected to God is the likeness of the creature reflecting the glory of the Creator.¹³ I. Howard Marshall comments on the same passage:

John does not state explicitly in what new ways we shall be like Jesus at the Parousia. But we may assume that the privileges which we now enjoy in a trial manner will then be ours fully and completely. Not only so, but we may also recollect that our hope is to see Jesus in his glory (Jn

17

:

1

,

5

,

24

) and therefore our hope is to share his glory, a hope that is clearly expressed by Paul (Rm.

8

:

17

–

19

; Phil.

3

:

21

; Col.

3

:

4

). The process of glorification, already begun here and now in the lives of believers (

2

Cor.

3

:

18

), will reach completion.¹⁴

We humans may be content with limited, gradual change that falls far short of complete transformation, but as we look to our destiny in Christ, a very different picture emerges. God sees more in us than we see in ourselves. He sees the fulfillment of his original purpose for our lives: the restoration in us of his own image. We are made for heaven, our ultimate home, which one day will be a ‘new heaven and a new earth,’ as part of God’s recreation of the world.¹⁵ We become who we were created to be by reaching out into infinity and finding true fulfillment by extending into eternity.¹⁶ Nothing short of infinity and eternity can express God’s vision for humanity. As David Watson puts it, The life of God never ends, and we are being drawn into that divine life.¹⁷

When John testified to his experience of Jesus, the incarnate Word, he said both We have seen his glory, and that Jesus wants us to be with me where I am, and to see my glory (John 1:14; 17:24 NIV). That glory which was inherently his, he in some way wanted to share with us. It is the glory that shone through his words and miracles, his sacrifice (John 17:1), and his resurrection. It is the glory that sent the disciples sprawling on the ground at his transfiguration.

Mandell Creighton once said, To me the one supreme object of human life is and always has been to grow nearer to God.¹⁸ Spiritual growth is often seen as a part of the church’s ministry, when in fact it is the point of ministry. Growing nearer to God is our ultimate destiny, but it also transforms the road we walk and those we encounter along the way. It is the remedy for the unnatural situation in which man finds himself since the fall.¹⁹ As Thomas Oden notes, The new heavens and the new earth are a complete reversal of the whole history of sin. After the general resurrection and final judgment, a new beginning is made, which corresponds with the new creation of the resurrected life of Christian believers.²⁰ This reversal is what we delight to see and experience as it begins and progresses here and now. Just as we rejoice in each new milestone in a child’s life, God rejoices in each step we take toward Christian maturity.

Recently there has been a renewed interest in what for too many of us is a neglected doctrine.²¹ Many Wesleyans have forgotten or