Transfiguration of

jor milestones in the gospel narrative of the life of Jesus, the others being Baptism, Crucifixion, Resurrection, and Ascension.[7][8] In 2002, Pope John Paul II introduced the Luminous Mysteries in the , which includes the Transfiguration. In Christian teachings, the Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus him- self as the connecting point, acting as the bridge between heaven and earth.[9]

1 accounts

Portable with the Transfiguration of Christ, Byzantine art- work, circa 1200, depicting , Jesus, and with the three apostles

The Transfiguration of Jesus is an episode in the New Testament narrative in which Jesus is transfigured (or metamorphosed) and becomes radiant upon a mountain.[1][2] The Synoptic Gospels (Matthew 17:1–9, Mark 9:2-8, Luke 9:28–36) describe it, and 2 Peter 1:16– 18 refers to it.[1] In these accounts, Jesus and three of his apostles go to a mountain (the Mount of Transfiguration). On the moun- tain, Jesus begins to shine with bright rays of light. Then the prophets Moses and Elijah appear next to him and he speaks with them. Jesus is then called extquotedblSon extquotedbl by a voice in the sky, assumed to be God the Georgian manuscript of Transfiguration in the , [1] Father, as in the Baptism of Jesus. 1300. The Transfiguration is one of the of Jesus in the Gospels.[2][3][4] This is unique among others In the Synoptic Gospels,(Matthew 17:1–9, Mark 9:2– that appear in the Canonical gospels, in that the mira- 8, Luke 9:28–36) the account of the transfiguration hap- cle happens to Jesus himself.[5] Thomas Aquinas consid- pens towards the middle of the narrative.[10][11] It is a key ered the Transfiguration “the greatest miracle” in that it episode and almost immediately follows another impor- complemented baptism and showed the perfection of life tant element, the Confession of Peter: “you are the Christ in Heaven.[6] The Transfiguration is one of the five ma- extquotedbl.[1][12] The Transfiguration narrative acts as a

1 2 2 THEOLOGY further of the identity of Jesus as the Son of 2 Theology God to some of his disciples.[1][11] In the Gospels, Jesus takes Peter, James, son of Zebedee 2.1 Significance and John the Apostle with him and goes up to a mountain, which is not named. Once on the mountain, Matthew (17:2) states that Jesus “was transfigured before them; his face shining as the sun, and his garments became white as the light.” At that point the prophets Elijah and Moses appear and Jesus begins to talk to them.[1] Luke is specific in describing Jesus in a state of , with Luke 9:32 referring to “they saw His glory”.[13] Just as Elijah and Moses begin to depart from the scene, Peter begins to ask Jesus if the disciples should make three tents for him and the two prophets. This has been interpreted as Peter’s attempt to keep the prophets there longer.[13] But before Peter can finish, a bright cloud ap- pears, and a voice from the cloud states: “This is my Mosaic of the Transfiguration, Saint Catherine’s Monastery, beloved Son, with whom I am well pleased; listen to him”. The disciples then fall to the ground in fear, but Jesus ap- proaches and touches them, telling them not to be afraid. assigns a great deal of significance to When the disciples look up, they no longer see Elijah or the Transfiguration, based on multiple elements of the Moses.[1] narrative. In Christian teachings, the Transfiguration is a pivotal moment, and the setting on the mountain is pre- When Jesus and the three apostles are going back down sented as the point where human nature meets God: the the mountain, Jesus tells them to not tell anyone “the meeting place for the temporal and the eternal, with Je- things they had seen” until the extquotedblSon of Man sus himself as the connecting point, acting as the bridge extquotedbl has risen from the dead. The apostles are de- between heaven and earth.[9] scribed as questioning among themselves as to what Jesus meant by “risen from the dead”.[14] The Transfiguration not only supports the identity of Je- sus as the Son of God (as in his Baptism), but the state- In addition to the principal account given in the Synop- ment “listen to him”, identifies him as the messenger and tic Gospels; in 2 Peter 1:16–18, Apostle Peter describes mouth-piece of God.[21] The significance of this identifi- himself as an eyewitness “of his sovereign majesty.” The cation is enhanced by the presence of Elijah and Moses, Gospel of John may also briefly allude to the same episode for it indicates to the apostles that Jesus is the voice of in John 1:14.[15] God “par excellence”, and instead of Elijah or Moses, Elsewhere in the New Testament, Apostle Paul's refer- he should be listened to, surpassing the laws of Moses ence in 2 Corinthians 3:18 to the “transformation of be- by virtue of his filial relationship with God.[21] 2 Peter lievers” via “beholding as in a mirror the glory of the 1:16–18, echoes the same message: at the Transfigura- Lord” became the theological basis for considering the tion God assigns to Jesus a special “honor and glory” and Transfiguration as the basis for processes which lead the it is the turning point at which God exalts Jesus above all faithful to the knowledge of God.[16][17] other powers in creation, and positions him as ruler and [22] Although Matthew 17 lists the disciple John as being judge. present during the Transfiguration, the Gospel of John The Transfiguration also echoes the teaching by Jesus (as has no account of it.[18][19][20] This has resulted in de- in Matthew 22:32) that God is not “the God of the dead, bate among scholars, some suggesting doubts about the but of the living”. Although Moses had died and Eli- authorship of the Gospel of John, others providing ex- jah had been taken up to heaven centuries before (as in 2 planations for it.[18][19] One explanation (that goes back Kings 2:11), they now live in the presence of the Son of to Eusebius of Caesarea in the fourth century) is that God, implying that the same return to life can apply to all John wrote his gospel not to overlap with the synop- who face death and have faith.[23] tic gospels, but to supplement it, and hence did not in- clude all of their narrative.[18] This is not the only inci- dent not present in the fourth gospel, and the institution 2.2 Historical development of the Eucharist at the Last Supper is another key exam- ple, indicating that the inclusion of material in the fourth The theology of the Transfiguration received the attention gospel was selective.[19] The general explanation is thus of the Church Fathers since the very early days. In the the gospel of John was written thematically, to suit his 2nd century, Saint Irenaeus was fascinated by the Trans- theological purposes, and has a less narrative style than figuration and wrote: “the glory of God is a live human the synoptics.[18][19][20] being and a truly human life is the of God”.[24] 2.3 Transfiguration and Resurrection 3

tion of the believer then continued to remain a theme for achieving a closer union with God.[17][30] One of the generalizations of Christian belief has been that the Eastern Church emphasizes the Transfiguration while the Western Church focuses on the Crucifixion – however, in practice both branches continue to attach sig- nificance to both events, although specific nuances con- tinue to persist.[31] An example of such a nuance is the saintly signs of the Imitation of Christ. Unlike Catholic saints such as Padre Pio or Francis (who considered stig- mata a sign of the imitation of Christ) Eastern Orthodox saints have never reported , but saints such as Seraphim and Silouan have reported being transfigured by an inward light of grace.[32][33]

2.3 Transfiguration and Resurrection 12th-century icon of the Transfiguration

Origen's theology of the Transfiguration influenced the patristic tradition and became a basis for theological writ- ings by others.[25] Among other issues, given the instruc- tion to the apostles to keep silent about what they had seen until the Resurrection, Origen commented that the glo- rified states of the Transfiguration and the Resurrection must be related.[25] The Desert Fathers emphasized the light of the ascetic experience, and related it to the light of the Transfigu- ration – a theme developed further by Evagrius Ponti- cus in the 4th century.[25] Around the same time Saint Transfiguration by Alexandr Ivanov, 1824 and later Pseudo-Dionysius the Are- opagite were developing a “theology of light” which then Origen's initial connection of the Transfiguration with the influenced Byzantine meditative and mystical traditions Resurrection continued to influence theological thought such as the Tabor light and theoria.[25] The iconography long thereafter.[25] This connection continued to develop of the Transfiguration continued to develop in this time both within the theological and iconographic dimensions period, and there is a sixth-century symbolic represen- – which however, often influenced each other. Between tation in the apse of the Basilica of Sant'Apollinare in the 6th and 9th centuries the iconography of the trans- Classe and a well known depiction at Saint Catherine’s figuration in the East influenced the iconography of the Monastery on Mount Sinai in Egypt.[26] resurrection, at times depicting various figures standing [34] Byzantine Fathers often relied on highly visual metaphors next to a glorified Christ. in their writings, indicating that they may have been in- This was not only a view within the Eastern Church and in fluenced by the established iconography.[27] The exten- the West, most commentators in the Middle Ages consid- sive writings of Maximus the Confessor may have been ered the Transfiguration a preview of the glorified body of shaped by his contemplations on the katholikon at Saint Christ following his Resurrection.[35] As an example, in Catherine’s Monastery – not a unique case of a theo- the 8th century, in his sermon on the Transfiguration, the logical idea appearing in long before it appears in Benedictine monk Ambrosius Autpertus directly linked writings.[27] the Supper at Emmaus appearance in Luke 24:39 to the In the 7th century, Saint Maximus the Confessor said Transfiguration narrative of Matthew 17:2, and stated that in both cases, Jesus “was changed to a different form, not that the senses of the apostles were transfigured to en- [35] able them to perceive the true glory of Christ.[28] In the of nature, but of glory.” same vein, building on 2 Corinthians 3:18, by the end of The concept of the Transfiguration as a preview and an the 13th century the concept of “transfiguration of the anticipation of the Resurrection includes several theolog- believer” had stabilized and Saint con- ical components.[36] On one hand it cautions the disciples, sidered “true knowledge of God” to be a transfiguration and hence the reader, that the glory of the Transfiguration, of man by the Spirit of God.[29] The spiritual transfigura- and the message of Jesus, can only be understood in the 4 4 FEAST AND COMMEMORATIONS context of his death and resurrection, and not simply on the scene by name. [36][37] its own. Since the 3rd century, some Christians have identified When the Transfiguration is considered an anticipation Mount Tabor as the site of the Transfiguration, includ- of the Resurrection, the presentation of a shining Jesus ing Origen.[41] Tabor has long been a place of Christian on the mount of Transfiguration as the Son of God who pilgrimage and is the site of the Church of the Transfig- should be listened to can be understood in the context of uration. In 1808, Henry Alford cast doubt on Tabor due the statement by Jesus in the Resurrection appearance in to the possible continuing Roman utilization of a fortress Matthew 28:16–20: “all authority hath been given unto which Antiochus the Great built on Tabor in BC219, and me in heaven and on earth”.[37] which Josephus records was in use by the Romans in the Jewish War.[42] Others have countered that even if Tabor was fortified by Antiochus this does not rule out a trans- 2.4 Presence of prophets figuration at the summit.[43] Edward Greswell, however, writing in 1830, saw “no good reason for questioning the The presence of the prophets next to Jesus and the per- ancient ecclesiastical tradition, which supposes it to have ceptions of the disciples have been subject to theolog- been mount Tabor.”[44] ical debate. Origen was the first to comment that the John Lightfoot rejects Tabor as too far but “some moun- presence of Moses and Elijah represented the “Law tain near Caesarea-Philippi” [45] The usual candidate in and the Prophets”, referring to the Torah (also called this case is Mount Panium, Paneas, or Banias a small the Pentateuch) and the rest of the Hebrew Bible.[25] hill situated at the source of the Jordan, near the foot of Martin Luther, continued to see them as the Law and which, Caesarea Philippi was built.[46] the Prophets respectively, and their recognition of and conversation with Jesus as a symbol of how Jesus fulfills R. T. France (1987) notes that Mount Hermon is clos- “the law and the prophets” (Matthew 5:17–19, see also est to Caesarea Philippi, mentioned in the previous chap- Expounding of the Law).[38] ter of Matthew.[47] Likewise Meyboom (1861) identified “Djebel-Ejeik.”[48] but this may be a confusion with Jabal The real presence of Moses and Elijah on the mount is el Sheikh, the Arabic name for Mount Hermon. rejected by those churches and individuals who believe in extquotedblsoul sleep extquotedbl (Christian mortal- H. A. Whittaker (1987) proposes that it was Mount Nebo ism) until resurrection. Several commentators have noted primarily on the basis that it was the location where that Jesus describes the transfiguration using the Greek Moses viewed the promised land and a parallelism in Je- word orama (Matthew 17:9), according to Thayer more sus’ words on descent from the mountain of transfigu- often used for a supernatural “vision” than for real physi- ration; “You will say to this mountain (i.e. of transfig- cal events,[39] and concluded that Moses and Elijah were uration), ‘Move from here to there,’ (i.e. the promised not truly there.[40] land) and it will move, and nothing will be impossible for you.[49]

3 Location of the mountain 4 Feast and commemorations Main article: Mount of the Transfiguration None of the accounts identifies the “high mountain” of Main article: Feast of the Transfiguration The Feast of the Transfiguration is celebrated by vari-

The Franciscan Church of the Transfiguration on Mount Tabor in Israel. Mount Tabor is traditionally identified as the Mount of First Fruits brought to be blessed on the Feast of the Transfigu- Transfiguration. ration (Japanese Orthodox Church) 5.3 Churches and monasteries 5

ous Christian denominations. The origins of the feast are • Andrey Ivanov, 1807 less than certain and may have derived from the dedica- • tion of three basilicas on Mount Tabor.[26] The feast was Mosaic in Church on Spilled Blood, St Petersburg, present in various forms by the 9th century, and in the Russia, 19th century Western Church was made a universal feast on August 6 by Pope Callixtus III to commemorate the Siege of Bel- 5.3 Churches and monasteries grade (1456).[50] In the Syriac Orthodox, Indian Orthodox, Revised Julian • Bell tower of the Eastern Orthodox monastery on Calendars within Eastern Orthodoxy, Roman Catholic, Mount Tabor and Anglican churches, the Feast of the Transfiguration is • observed on 6 August. In those Orthodox churches which Basilica of the Transfiguration, Mount Tabor continue to follow the Julian Calendar, August 6 of the • Basilica of the Transfiguration, Mount Tabor Gregorian Calendar falls on August 19. Transfiguration is considered a major feast, numbered among the twelve • The Franciscan cemetery on Mount Tabor Great Feasts in Orthodoxy. In all these churches, if the feast falls on a Sunday, its liturgy is not combined with the Sunday liturgy, but completely replaces it. 6 See also In some liturgical calendars (e.g. the Lutheran and United Methodist) the last Sunday in the Epiphany season is also • Chronology of Jesus devoted to this event. In the Church of Sweden and the Church of Finland, however, the Feast is celebrated on • Confession of Peter the seventh Sunday after , the eighth Sunday after • Pentecost. Ministry of Jesus In the Roman rite, the gospel pericope of the Transfigura- • Miracles of Jesus tion is read on the second Sunday of Lent, whose liturgy • emphasizes the role the Transfiguration had in comfort- Life of Jesus in the New Testament ing the Twelve Apostles, giving them a powerful proof of • Parables of Jesus his divinity, and a prelude to the glory of the Resurrec- tion on Easter and the eventual salvation of his followers • Son of man came to serve in view of the seeming contradiction of his Crucifixion • and death. This theme is expounded in the Preface for Transfiguration of Jesus in Christian art that day.[51][52] 7 References 5 Gallery of images [1] Transfiguration by Dorothy A. Lee 2005 ISBN 978-0- 8264-7595-4 pages 21-30 Main article: Transfiguration of Jesus in Christian art [2] Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 page 213

5.1 Paintings [3] Clowes, John, 1817, The Miracles of Jesus Christ pub- lished by J. Gleave, Manchester, UK page 167

• Giovanni Bellini, c. 1490 [4] Henry Rutter, Evangelical harmony Keating and Brown, London 1803. page 450 • Pietro Perugino, c. 1500 [5] Karl Barth Church dogmatics ISBN 0-567-05089-0 page • Raphael, c. 1520 478

• Cristofano Gherardi, 1555 [6] Nicholas M. Healy, 2003 Thomas Aquinas: theologian of the Christian life ISBN 978-0-7546-1472-2 page 100

5.2 Icons [7] Essays in New Testament interpretation by Charles Francis Digby Moule 1982 ISBN 0-521-23783-1 page 63

• Novgorod school, 15th century, [8] The Melody of Faith: Theology in an Orthodox Key by Vi- gen Guroian 2010 ISBN 0-8028-6496-1 page 28 • Theophanes the Greek, 15th century [9] Transfiguration by Dorothy A. Lee 2005 ISBN 978-0- • Icon in Yaroslavl, Russia, 1516 8264-7595-4 page 2 6 7 REFERENCES

[10] The Cambridge companion to the Gospels by Stephen C. [30] The Wiersbe Bible Commentary: The Complete New Testa- Barton ISBN pages 132–133 ment by Warren W. Wiersbe 2007 ISBN 0-7814-4539-6 page 167 [11] The Content and the Setting of the Gospel Tradition by Mark Harding, Alanna Nobbs 2010 ISBN 978-0-8028- [31] The Gospel and Its Meaning Harry Lee Poe 1996 ISBN 3318-1 pages 281–282 0-310-20172-1 page 177 [12] Matthew 16:16, Mark 8:29, Luke 9:20 [32] The Divine Trinity by David Brown 1985 ISBN 0-87548- [13] Transfiguration by Dorothy A. Lee 2005 ISBN 978-0- 439-5 page 39 8264-7595-4 pages 72–76 [33] The Catholic tradition by Thomas Langan 1998 ISBN 0- [14] Mark by Douglas R. A. Hare 1996 ISBN 978-0-664- 8262-1183-6 page 139 25551-0 page 104 [34] “Transfiguration and the Resurrection Icon” Chapter 9 in [15] Transfiguration by Dorothy A. Lee 2005 ISBN 978-0- Metamorphosis: the Transfiguration in Byzantine theology 8264-7595-4 page 103 and iconography by Andreas Andreopoulos 2005 ISBN 0-88141-295-3 pages 161–167 [16] by Lewis Sperry Chafer 1993 ISBN 978-0-8254-2340-6 page 86 [35] Image and relic: mediating the sacred in early medieval [17] The Synoptics: Matthew, Mark, Luke by Ján Majerník, Rome by Erik Thunø 2003 ISBN 88-8265-217-3 pages Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1- 141–143 931018-31-6, page 121 [36] The Gospel according to Mark by James R. Edwards 2002 [18] Metamorphosis: The Transfiguration in Byzantine Theol- ISBN 0-85111-778-3 pages 272–274 ogy And Iconography by Andreas Andreopoulos (Oct 30, 2005) ISBN 0881412953 pages 43-44 [37] Reading Matthew: a literary and theological commentary by David E. Garland 1999 ISBN 1-57312-274-2 pages [19] The Gospel According to John by D. A. Carson (Dec 31, 182–184 1991) ISBN pages 92-94

[20] The Bible Knowledge Commentary by John F. Walvoord [38] Church Postil 45 “When he was transfigured on the mount, and Roy B. Zuck (Jul 1, 1983) ISBN 0882078127 page Math. 17, 3, Moses and Elijah stood by him; that means, 268 the law and the prophets as his two witnesses, which are signs pointing to him.” [21] Metamorphosis: the Transfiguration in Byzantine theology and iconography by Andreas Andreopoulos 2005 ISBN [39] Thayer orama Acts 12:9 “Peter thought he was seeing a 0-88141-295-3 pages 47–49 “vision extquotedbl extquotedbl etc.

[22] The Bible knowledge background commentary: John’s [40] Thomas S Warren II Dead Men Talking: What Dying Gospel, Hebrews-Revelation by Craig A. Evans ISBN 0- Teaches Us about Living 2005 p85 “The Transfiguration 7814-4228-1 pages 319–320 (Matthew 17:1–13) At first glance, this passage may seem to indicate that Moses and Elijah are alive even though [23] The Gospel and Its Meaning by Harry Lee Poe 1996 ISBN Moses was ... The same Greek word, (Grk. orama), is 0-310-20172-1 page 166 used to describe the action in each scene...” [24] Andrew Louth, “Holiness and the Vision of God in the Eastern Fathers” in Holiness: past and present by Stephen [41] Meistermann, Barnabas (1912), “Transfiguration”, The C. Barton 2002 ISBN pages 228–234 Catholic Encyclopedia XV, New York: Robert Appleton Company, retrieved 2007-08-15, citing Origen's Comm. [25] Metamorphosis: the Transfiguration in Byzantine theology in Ps. 88, 13 and iconography by Andreas Andreopoulos 2005 ISBN 0-88141-295-3 pages 60–65 [42] The New Testament for English Readers: pt.1. The three first gospels Page 123 “It was probably not Tabor, accord- [26] Festival icons for the Christian year by John Baggley 2000 ing to the legend ; for on the top of Tabor then most likely ISBN 0-264-67487-1 pages 58–60 stood a fortified town” [27] Metamorphosis: the Transfiguration in Byzantine theology [43] Johannes Jacobus van Oosterzee Theological and homilet- and iconography by Andreas Andreopoulos 2005 ISBN 0- ical commentary on the Gospel of St-Luke: Volume 1 – 88141-295-3 Chapter 2: “The Iconography of the Trans- Page 318 “The only really formidable difficulty is that ad- figuration” pages 67–81 duced by De Wette, from Robinson, that, at this period, [28] Rossi, Vincent. “Orthodoxy & Creation: The Transfig- the summit of Tabor was occupied by a fortress. But even uration of Creation”. The Orthodox Fellowship of the if Antiochus the Great fortified this mountain BC 219, Transfiguration. Retrieved 2010-08-06. this by no means proves that a fortress existed in the time of Christ ; while if, as Josephus tells us, it was fortified [29] Gregory Palamas by Saint Gregory Palamas, John Meyen- against the Romans, this must certainly have happened dorff 1988 ISBN 0-8091-2447-5 page 14 forty years later.” 7

[44] Greswell, Edward (1830). “which+supposes+it+to+have+been+mount+Tabor extquotedbl&hl=en Dissertations upon the Principles and Arrangement of a Harmony of the Gospels II (second edition ed.). Oxford University Press. p. 335. Retrieved 2011-12-25.

[45] The whole works of the Rev. John Lightfoot Volume 1

[46] see Lamy’s Harmony

[47] France, Richard. Tyndale Commentary Matthew 1987 IVP

[48] Louis Suson Pedro Meyboom (1817–74), Protestant the- ologian and pastor at Amsterdam. An adherent of the so- called “modern” school in theology, he wrote many books, including Het Leven van Jezus (7 vols., 1853–61).

[49] Whittaker Studies in the Gospels Biblia, Cannock

[50] Christian liturgy by Ignatius Puthiadam 2003 ISBN 81- 7109-585-2 page 169

[51] Word & Worship Workbook for Year B: For Ministry in Initiation, Preaching, Religious Education and Formation, Mary Birmingham, 1999, p. 188

[52] Roman Missal, 2002, Second Sunday of Lent

8 External links

• “The Transfiguration of Our Lord”, Butler’s Lives of the Saints

• extquotedblTransfiguration extquotedbl. Catholic Encyclopedia. New York: Robert Appleton Com- pany. 1913. • The Mountain of the Transfiguration by Michele Piccirillo • Pope Benedict XVI on Transfiguration of Jesus

• The Holy Transfiguration of our Lord God and Sav- ior Jesus Christ Orthodox icon and synaxarion 8 9 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

9 Text and image sources, contributors, and licenses

9.1 Text

• Transfiguration of Jesus Source: http://en.wikipedia.org/wiki/Transfiguration_of_Jesus?oldid=629705547 Contributors: Wesley, Paul Barlow, Charles Matthews, Choster, DJ Clayworth, Joy, Robbot, Gidonb, Wereon, Johnstone, Wayland, Jason Quinn, Gyrofrog, Andy- cjp, Mako098765, DanielZM, Gary D, Lucanos, Peter bertok, EugeneZelenko, Rich Farmbrough, KillerChihuahua, Dbachmann, Nard the Bard, Kaisershatner, El C, Lima, Stephenparsons, Man vyi, Matrona, Vanished user azby388723i8jfjh32, Jonathunder, Red Winged Duck, Bibh wkp, Velella, SteinbDJ, Angr, Sesmith, Miaow Miaow, Alakhriveion, Bluemoose, Rchamberlain, Search4Lancer, The wub, SchuminWeb, Awotter, Gurch, Quuxplusone, Supersaiyanplough, Chobot, DTOx, Roboto de Ajvol, YurikBot, RobotE, RussBot, Pigman, Petegrk, The Chief, Ari89, Mlouns, Blue Danube, Miraculouschaos, RDF, JBogdan, Katieh5584, Sethie, Tsm1128, Remiel, Smack- Bot, Mangoe, Carl.bunderson, Hraefen, F382d56d7a18630cf764a5b576ea1b4810467238, CARAVAGGISTI, Ilya L, Aquarius Rising, Clinkophonist, LoveMonkey, Andrew c, Metamagician3000, Wideangle, Quendus, DA3N, Riccardov, Kieranmrhunt, JMK, Rwflammang, Intovert2438, Cydebot, Pais, Jonathan Tweet, Aristophanes68, Huysman, Daniel J. Leivick, Miguel de Servet, B, Thijs!bot, Epbr123, Biruitorul, Efriden, Northumbrian, Luna Santin, QuiteUnusual, Antique Rose, Lkitrossky, Vanjagenije, Laikalynx, Timsafford, Ericoides, Mr. G. Williams, Ekantik, Practical123, Shocking Blue, DerHexer, CommonsDelinker, J.delanoy, Cyborg Ninja, Ans-mo, Johnbod, Misha- Pan, Xiahou, VolkovBot, ABF, Jeff G., TXiKiBoT, HuskyMoon, Charlesdrakew, Joseph A. Spadaro, VanishedUserABC, StAnselm, Ori, Mangarocks, Oxymoron83, Seedbot, Vanished user ewfisn2348tui2f8n2fio2utjfeoi210r39jf, SlackerMom, ClueBot, Burpboohickie, Lo- tusElite, Mx3, Ventusa, Boing! said Zebedee, DragonBot, PixelBot, MrArticleOne, Riccardo Riccioni, Iohannes Animosus, Wkharrisjr, Xabiereus, Kakofonous, Billgivens, Editor2020, XLinkBot, Lloyda, MystBot, Good Olfactory, Addbot, Deusveritasest, Jerneyman, An- dersBot, Тиверополник, Tide rolls, Lightbot, Ret.Prof, Luckas-bot, Yobot, Nallimbot, Marauder40, K 130708, Jim1138, Ckruschke, LilHelpa, Xqbot, Jayarathina, Alveus lacuna, Smk1967, RibotBOT, Mattis, Eugene-elgato, Saepe, Edgars2007, Cdw1952, SF88, RedBot, MastiBot, ReaverFlash, Gena Israel, TobeBot, IRISZOOM, Awayforawhile, Alph Bot, Ripchip Bot, In ictu oculi, EmausBot, WikitanvirBot, GoingBatty, ZéroBot, Ida Shaw, Greyisheminence, Jbribeiro1, Andromeda1960, ClueBot NG, Zytigon, WilliamJustinM, AngelicServant, Helpful Pixie Bot, The Cake 2, Rlevente, Marcocapelle, Stephenwanjau, The Determinator, Soerfm, Jaqeli, Blackchampion, Khazar2, TheOverflow, Likeabutterfly, MagicatthemovieS, Vlboyer, Table3097652, Rocky92346 and Anonymous: 147

9.2 Images

• File:Alexandr_Ivanov_015.jpg Source: http://upload.wikimedia.org/wikipedia/commons/0/0b/Alexandr_Ivanov_015.jpg License: Pub- lic domain Contributors: http://nnm.ru/blogs/hhnu/ivanov_aleksandr_andreevich_1806_1858/ Original artist: Alexander Andreyevich Ivanov • File:Bible.malmesbury.arp.jpg Source: http://upload.wikimedia.org/wikipedia/commons/0/01/Bible.malmesbury.arp.jpg License: Pub- lic domain Contributors: Own work Original artist: Anonymous (photo by Adrian Pingstone) • File:Commons-logo.svg Source: http://upload.wikimedia.org/wikipedia/en/4/4a/Commons-logo.svg License: ? Contributors: ? Original artist: ? • File:Fruits_Transfiguration_jp.jpg Source: http://upload.wikimedia.org/wikipedia/commons/2/2c/Fruits_Transfiguration_jp.jpg Li- cense: CC-BY-SA-3.0 Contributors: Own work Original artist: Kliment A. K. S. • File:GaudenzioFerrari_StorieCristo_Varallo2.jpg Source: http://upload.wikimedia.org/wikipedia/commons/6/67/GaudenzioFerrari_ StorieCristo_Varallo2.jpg License: Public domain Contributors: File:GaudenzioFerrari StorieCristo Varallo.jpg Original artist: Gaudenzio Ferrari • File:Mielno_witraz_Przemienienie_Chrystusa_2.jpg Source: http://upload.wikimedia.org/wikipedia/commons/4/42/Mielno_witraz_ Przemienienie_Chrystusa_2.jpg License: CC-BY-SA-3.0 Contributors: • Mielno_witraz_Przemienienie_Chrystusa.JPG Original artist: Mielno_witraz_Przemienienie_Chrystusa.JPG: Tineau • File:Mount_of_transfiguration_is.JPG Source: http://upload.wikimedia.org/wikipedia/commons/7/78/Mount_of_transfiguration_is. JPG License: Public domain Contributors: ? Original artist: ? • File:P_christianity.svg Source: http://upload.wikimedia.org/wikipedia/commons/7/79/P_christianity.svg License: CC-BY-SA-3.0 Con- tributors: ? Original artist: ? • File:Saint_Catherine’{}s_Transfiguration.jpg Source: http://upload.wikimedia.org/wikipedia/commons/c/c1/Saint_Catherine%27s_ Transfiguration.jpg License: Public domain Contributors: ? Original artist: ? • File:Transfiguration._Mokvi_Gospels_Q-902,_59v,_1300.jpg Source: http://upload.wikimedia.org/wikipedia/commons/3/3f/ Transfiguration._Mokvi_Gospels_Q-902%2C_59v%2C_1300.jpg License: Public domain Contributors: Machavariani, H. & Aleksidze, Z., The Decoration of Georgian Manuscripts. Tbilisi, 1990 Original artist: Anonymous • File:Transfiguration_Christ_Louvre_ML145.jpg Source: http://upload.wikimedia.org/wikipedia/commons/a/a8/Transfiguration_ Christ_Louvre_ML145.jpg License: CC-BY-2.5 Contributors: Marie-Lan Nguyen (2011) Original artist: Unknown (Byzantine Empire)) • File:Transfiguration_of_Christ_Icon_Sinai_12th_century.jpg Source: http://upload.wikimedia.org/wikipedia/commons/6/69/ Transfiguration_of_Christ_Icon_Sinai_12th_century.jpg License: Public domain Contributors: Saint Catherine’s Monastery, Sinai (Egypt) / K. Weitzmann: “Die Ikone” Original artist: Unknown • File:Wiktionary-logo-en.svg Source: http://upload.wikimedia.org/wikipedia/commons/f/f8/Wiktionary-logo-en.svg License: Public do- main Contributors: Vector version of Image:Wiktionary-logo-en.png. Original artist: Vectorized by Fvasconcellos (talk · contribs), based on original logo tossed together by Brion Vibber

9.3 Content license

• Creative Commons Attribution-Share Alike 3.0