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Relevant bibliographies by topics / Feast of the Transfiguration of Jesus

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Academic literature on the topic 'Feast of the Transfiguration of Jesus'

Author: Grafiati

Published: 5 June 2025

Last updated: 25 June 2025

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Journal articles on the topic "Feast of the Transfiguration of Jesus"

1

Pushkin, A. "Features of Studying the Topic “Feast of the Transfiguration of Jesus Christ” Within the Framework of the Module “Fundamentals of Orthodox Culture”." Primary Education 9, no. 5 (2021): 47–52. http://dx.doi.org/10.12737/1998-0728-2021-9-5-47-52.

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The article reveals the experience of an Orthodox school teacher in teaching the course “Fundamentals of Orthodox Culture.” In accordance with the Federal State Educational Standard of Primary General Education, fourth-graders get acquainted with the Orthodox holiday of the Transfiguration of Jesus Christ. The methodology of organizing education allows younger students to form an awareness of the spiritual meaning inherent in any Orthodox holiday. The teacher uses both traditional teaching methods (retelling, essay, educational dialogue) and methods that reflect the originality of Orthodox culture: assessing religious texts, looking at the icon and listening to church chants dedicated to the feast of the Transfiguration of the Jesus Christ.

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Andreeva, Julia O., Evgenia Y. Guliaeva, and Tork Dalalyan. "RELIGIOUS PRACTICES OF THE ARMENIANS OF THE ORDUBAD DISTRICT OF THE NAKHICHEVAN ASSR IN THE 1950–1980s." History, Archeology and Ethnography of the Caucasus 20, no. 1 (2024): 154–68. https://doi.org/10.32653/ch11154-168.

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The article is devoted to the religious practices of Armenians who lived in the 1950s-1980s on the territory of the Ordubad district of the Nakhichevan Autonomous Soviet Socialist Republic. The main task is to introduce new materials into the scientific circulation, a preliminary analysis of which is offered in this article. The research was carried out within the framework of the oral history approach and is based on the materials of interviews with former residents of the Nakhichevan ASSR, who were forced or voluntarily left there in the late Soviet period. Fieldwork was conducted in Armenia and Russia in 2021-2023. Despite the religious persecution in the pre-war time, Armenians continued to identify themselves as Christians, visit holy places, light candles, and celebrate Christian holidays. Most of the informants were not baptized, all rites of the life cycle were limited to civil ceremonies. At the same time, many in one way or another celebrated some religious holidays, and for the residents of the Ordubad district the most significant event of the year was Vardavar (Transfiguration of Jesus). This day was timed to the pilgrimage to holy places, the sacrifice of matagh and the feast. Our interlocutors almost did not tell anything about the persecution or restrictions on participation in religious holidays. Our field material showed that the absence of functioning religious institutions in Nakhichevan led to the fact that religious life shifted to the sphere of domestic and informal.

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Ivannikova, Liudmyla. "Prescriptions and Prohibitions in Calendar Narratives of the Hubcha Village (Khmelnytskyi Region)." Slov'ânsʹkij svìt, no. 21 (December 30, 2022): 62–91. http://dx.doi.org/10.15407/slavicworld2022.21.062.

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The article deals with normative texts that coordinate, regulate and govern human behavior both in everyday life and in certain sacred time intervals. They reflect the people’s worldview on casual relationships in the surrounding world and in human life. These are beliefs, signs, omens, superstitions, calendar and oneirologic narratives. All these texts contain recommendations and prohibitions on what should and should not be done at different time periods. The subject of the study are the calendar narratives from the Hubcha village (Khmelnytskyi Region) that contain original plots reflecting the system of prescriptions and prohibitions, as well as punishments for their violation. The material for the research are the prose narratives and small folklore forms representing the local tradition of one village and recorded by the authoress in the late 20th – early 21st century. By their content, they are clearly divided into two categories: 1) texts that regulate the tradition, such as a ban on certain types of food and leisure during fasting, or recommendations for performing certain types of work during the calendar year; and 2) texts that describe punishment for violating behavioural norms. The most common prohibitions recalled by the pillars of this village’s tradition include: sweeping out the garbage and whitewashing in the hut, especially the stove, on Christmas holidays; overhearing cattle’s chatter on New Year’s Eve; performing any kind of work on holidays, especially on Mavka’s Easter; and disrespecting any (even a minor) holiday, including Sunday. A violator of these prescriptions and prohibitions will face an inevitable punishment, such as illness, or even death. A number of abnormal natural phenomena (drought, torrential rain, crop failure, pests) are also explained by violations, during annual holidays, of certain prohibitions, such as blocking a fence on Radunytsia (Saint Thomas Week); or a woman was the first to enter the house on a big holiday, etc. All these instructions are often combined with initial and prognostic magic techniques. In some cases, the calendar narrative is contaminated with dream interpretation. These are mostly plots about almsgiving: the deceased in a dream reports receiving alms, he thanks or reproaches for improper alms, or asks for alms through a dream. Sometimes, people see in their dreams the afterlife of their relatives, who were generous or greedy. These texts are rooted in the Christian worldview and are narrated mainly during the Great Lent. Another series of contaminations of the calendar narrative with dream interpretation is attached to the Feast of the Jesus Transfiguration. These are plots common throughout the Slavonic world that dead children are not given apples in the other world if their mothers ate them before the Apple Feast of the Saviour. All the regulations available in the texts may be divided into three groups: a system of prescriptions, a system of prohibitions, and a system of punishments. All these texts had a pedagogical function, transmitting behavioural stereotypes and fixing certain customs that became an everyday norm.

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Komp, Diane M. "Invitation to a Simple Feast." Theology Today 49, no. 4 (1993): 478–84. http://dx.doi.org/10.1177/004057369304900404.

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Friedeman, Caleb T. "Moses, Elijah, and Jesus’ Divine Glory (Mark 9.2–8)." New Testament Studies 70, no. 1 (2024): 61–71. http://dx.doi.org/10.1017/s0028688523000279.

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AbstractScholars generally agree that Moses and Elijah appear at the Transfiguration because they are connected to each other in some way, and that this connection informs the significance of the story as a whole. However, there is no consensus regarding how Moses and Elijah are related, and consequently there is significant disagreement about how their presence contributes to the Transfiguration. The present study, which focuses on Mark's account (Mark 9.2–8), argues that Moses and Elijah appear together because they received similar theophanies at Mount Sinai and, as a result, the Transfiguration should be read as a mountaintop theophany in which Jesus constitutes the personal presence of Israel's God.

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Jezierski, Artur. "Świętość człowieka w nauczaniu Kościoła Prawosławnego." Elpis 12 (2010): 97–108. http://dx.doi.org/10.15290/elpis.2010.12.08.

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What are sanctity and transfiguration of human being? In what way we can define these concepts?Human plays active role in such process. The Holy Bible accepts free choice of human between Good and Evil, as a natural condition of human responsibility. In what way Saints practiced their asceticism and approached to transfiguration of their souls and bodies? mysteries of Saints were penance and humility.The true aim of Christian life are gathering the Holy Ghost and being in unity with Him. Shortage of food, pray to God, charity and all Good which we do in the name of Jesus Christ are means to unification process with the Holy Ghost.The true aim of our life is transfiguration process which concerns ours souls and bodies.We will be punish for lack of success in such transfiguration and for not becoming as a Jesus Christ on the base of His grace.unity with God, feeling of God presence, love to every human being are necessary attributes of human sanctity and necessary conditions for human transfiguration.

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Дяблова, Кристина. "Кристина Дяблова Стихиры на «Господи, воззвах» Великой вечерни древнерусской службы Преображения: вопросы эволюции микроцикла и его вербально-певческой топики". Fontes Slaviae Orthodoxae 2, № 2 (2020): 127–42. http://dx.doi.org/10.31648/fso.5102.

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In this work, the microcycle sticheras on „Gospodi, vozzvah” of Great Vespers of the Orthodox Twelveieth Feast of the Transfiguration of the Lord. Our study is devoted to the results of the source study of a range of manuscripts containing samples of hymns, including sticheras on „Gospodi, vozzvah” of Great Vespers of the Transfiguration service, as well as their textual and musical-medieval analysis, which enable us to understand a number of issues of the evolution of the singing part of the Orthodox service of the Transfiguration East Slavic tradition, as well as to determine the peculiarities of the embodiment of the sticheras in the drama of the cycle on „Gospodi, vozzvah” of the leading topos of the holiday.

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Puig i Tàrrech, Armand. "The Glory on the Mountain: The Episode of the Transfiguration of Jesus." New Testament Studies 58, no. 2 (2012): 151–72. http://dx.doi.org/10.1017/s0028688511000373.

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The starting point of the transfiguration of Jesus is the choice of Jesus himself. He had announced a destiny of suffering and death and, then, was faced with rejection of his words by his disciples, especially Peter. Now, they must know by themselves what ‘God's views’ are. The fundamental issue is whether Jesus' announcement really corresponds to the divine will. The answer will come from heaven: the disciples will be the privileged witnesses of the transfiguration granted to Jesus. He will appear as a heavenly figure, flanked by Moses and Elijah and thus preceding them. Peter would like to honour the three figures and prolong the wonderful vision making three dwelling-places, which recall the heavenly dwellings. But he does not realize that Jesus had announced a tragic destiny that falls within God's design. So, God has to speak. After the cloud will cover the three heavenly figures, the divine voice will address the disciples making it clear to them who Jesus is (God's Son) and what they must do (listen to Jesus, namely, accept his announcement of suffering and death).

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Romero, Pérez Francisco Javier. "La Transfiguración de Jesús: Una interpretación según el método derásico." Brasiliensis 6, no. 12 (2017): 89–131. https://doi.org/10.5281/zenodo.8128129.

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https://brasiliensis.cerm.org.br/index.php/brasiliensis/article/view/121/version/121 It analyzes the evangelical account of the Transfiguration of Jesus starting from the hermeneutical mentality of the New Testament Deras, delimiting the literary form of the report of the Transfiguration and identifying the main elements that it entails. Fundamental to the analysis are the understanding of the Transfiguration as a haggadic account of fulfillment and the comparison with intertestamental texts. It seeks to achieve, therefore, the theological meaning of the text to favor its updating.

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Kiss, Gábor. "Candor est lucis aeternae: the “Transfiguration” of a new feast and of an Alleluia." Studia Musicologica 56, no. 2-3 (2015): 217–31. http://dx.doi.org/10.1556/6.2015.56.2.8.

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The introduction of new feasts was regularly accompanied by a kind of rearrangement of the liturgical material. In the beginning Transfiguratio Domini was not obligatory feast, but was introduced gradually in more and more churches from the 10th century on. During the greater part of its history it had no special Proper for the mass, but different chants were drawn from the masses of traditional feasts, like Christmas, Epiphany, the Easter season and even the Holy Trinity. In the sources that include at all a mass for Transfiguratio we see different sets of Proper chants, borrowed from different feasts. The status of the feast changed when pope Callixtus III extended the feast to the Universal Church in memory of the victory gained by the Hungarians over the Turks. After that a new Proper was compiled, which, however, was slowly adopted by the different dioceses. It is questionable whether new melodies were also composed or the texts were sung to existing melodies instead. In Hungary the feast understandably gained special importance and apparently there was a need for Proper melodies. Since, however, there were no ordered melodies (or they were not at hand), every scriptor had to compose or find their own version. The paper demonstrates a great variety of solutions through the different melodies set to the Alleluia text Candor est lucis.

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Dissertations / Theses on the topic "Feast of the Transfiguration of Jesus"

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Lee, Simon S. "Jesus' transfiguration and the believers' transformation a study of the transfiguration and its development in early Christian writings." Tübingen Mohr Siebeck, 2008. http://d-nb.info/994548672/04.

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Litten, Mark E. "The Lukan transfiguration narrative (Luke 9:28-36) a redaction of the Matthean account /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Overduin, Nick. "Mark's transfiguration passage and Peter's confession a literary-critical investigation in the field of apologetics /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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4

Nwakolobi, Reginald T. "Understanding Luke’s Transfiguration Account as a Prayer Experience: A Detailed Study of Motifs." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109177.

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Thesis advisor: Matthew S. Monnig<br>Thesis advisor: Thomas D. Stegman<br>Thesis (STL) — Boston College, 2021<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology

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5

Boyle, Terence. "The cultural background to the claims of Jesus at the feast of tabernacles as recorded in Chapters 7 and 8 of John's Gospel an expository study into the cultural form of ḥaḡ hasuk̲ôt̲ in the late Second Temple period /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Tuckey, Ethel Caroline. "An ethical investigation of the teaching and practice of moral formation at St Augustine College, the College of the Transfiguration and the South African Theological Seminary." Thesis, 2015. http://hdl.handle.net/10500/20103.

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This research investigates the teaching and practice of moral formation at three theological education institutions in South Africa. The theological institutions, while acknowledging moral formation in their aims and teaching ethical theory, have difficulty developing and implementing a moral formation programme. Among the reasons for this are the complex nature of moral formation and the numerous and wide ranging expectations placed on the institutions. In this research, morality is described in terms of relationship with God, with self, with others in the Church and society and with the environment. The findings of the research suggest that the teaching and practice at the institutions that involve relationships are most effective for moral formation. Hence it is recommended that the institutions find ways to foster the students‟ relationship with God, with themselves, with others and with the environment. Modes of moral formation that involve thinking and knowledge are important, but so are those modes that encourage emotional development and character and spiritual formation. Through projects and assignments, students can be exposed to the harsh realities of life and opportunities created to reflect on these experiences in the light of faith. Practical suggestions such as encouraging students to pray, meditate, reflect, journal and study are made. Other suggestions are that lecturing staff make more use of participative teaching methods such as discussions, case studies and stories, including the stories of the students. The mentoring role of staff and the importance of the faith community are affirmed. These relational teaching methods and activities are easier to implement in a residential seminary than in a distance learning situation. In order to fully implement the relational aspects of a programme for moral formation, it would be helpful for the theological institutions to explore various forms of blended education and to develop partnerships and work with local churches.<br>Philosophy, Practical and Systematic Theology<br>D. Th. (Ethics)

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Amorim, João Martinho Rodrigues. "A Transfiguração como sinal da Ressurreição : uma leitura de Lc 9,28-36." Master's thesis, 2017. http://hdl.handle.net/10400.14/23869.

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O texto de Lc 9, 28-36 não é uma crónica do acontecimento da Transfiguração de Jesus, mas antes a sua interpretação teológica. Num percurso que parte de uma visão macro do evangelho de Lucas, até alcançar o relato em estudo, pretendemos conhecer melhor o texto na sua materialidade, os contextos em que conheceu a sua génese, o sentido mais profundo dos seus elementos e personagens mais relevantes: o monte, a tenda e a nuvem; e Jesus; os discípulos; Moisés e Elias. Depois disso, abordamos a importância da oração de Jesus e o sentido mais amplo da Transfiguração, lida como prenúncio da ressurreição. A Transfiguração de Jesus lembra aos discípulos e aos leitores deste evangelho que, para se fazer o percurso que vai da cruz à glória, preanunciada na Transfiguração, é necessária uma conversão do olhar e do coração. Para este fim, a escuta, a oração e a hermenêutica dos sinais prestam um contributo significativo, como demonstrado no texto.<br>Luke 9: 28-36 is not a report on the Transfiguration of Jesus, but rather its theological interpretation. Departing from a broad approach to the gospel of Luke, the present research aims at the comprehension of the afore-mentioned text in its materiality, meaning the contexts that favored its genesis, the core meaning of its most salient elements and characters, such as: the mountain, the tent and the cloud, and Jesus, the disciples; Moses and Elijah. Then, we discuss the importance of the prayer of Jesus and of the broader meaning of the Transfiguration, interpreted as foreshadowing the resurrection. The Transfiguration of Jesus reminds both the disciples and the readers of the gospel that, in order to make the journey that goes from the cross to the glory, foretold in the Transfiguration, a conversion of the eye and of the heart is required. For this purpose the listening, the prayer and the hermeneutics of the signs are crucial, as shown in the text of Luke.

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Chuks, Ezenwa Stanley. "O Santuário de Cristo Rei : turismo religioso e acolhimento pastoral." Master's thesis, 2021. http://hdl.handle.net/10400.14/34119.

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A dissertação é um trabalho de investigação e pesquisa desenvolvido a partir da experiência pastoral vivida pelo Autor. Um Santuário é um lugar de reconciliação com o Sagrado e com atividade socio-caritativa que permite as pessoas na sua fraqueza procurar uma segurança divina. O Santuário de Cristo Rei dá esta oportunidade de procura e encontro espiritual e social de todos aqueles que lá se dirigem, independentemente de suas motivações. O Santuário é uma casa comum. Através do acolhimento um turista pode tornar-se um peregrino. É por isso que é muito importante uma pastoral de acolhimento. O trabalho analisa tudo isso.<br>The thesis is a research work and investigation developed from the personal experience of the Author. Sanctuary is a place of reconciliation with Divine and with social and charitable activities that permits people in their weaknesses seek divine security. The Sanctuary of Christ the King gives this opportunity of spiritual and social seeking and finding for everyone that goes there, irrespective of their motivations. Through reception a tourist can become a pilgrim. This is why the pastoral of reception is very important. This work explain all this.

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Books on the topic "Feast of the Transfiguration of Jesus"

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Marshall, Rob. The transfiguration of Jesus. Darton, Longman + Todd, 1994.

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Andreopoulos, Andreas. This is my beloved Son: The transfiguration of Christ. Paraclete Press, 2012.

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Brian, Daley. Light on the mountain: Greek Patristic and Byzantine homilies on the Transfiguration of the Lord. St Vladimir's Seminary Press, 2013.

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Thomas, W. Ian. The saving life of Christ; and, The mystery of Godliness. Zondervan Pub. House, 1988.

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5

Benedict. Jesus of Nazareth: From the baptism in the Jordan to the transfiguration. Random House Large Print, 2007.

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Benedict. Jesus of Nazareth: From the baptism in the Jordan to the transfiguration. Clipper Large Print, 2008.

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Benedict. Jesus of Nazareth: From the baptism in the Jordan to the Transfiguration. Doubleday, 2007.

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Graves, Joshua. The feast: How to serve Jesus in a famished world. Leafwood Publishers, 2009.

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Graves, Joshua. The feast: How to serve Jesus in a famished world. Leafwood Publishers, 2009.

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Barco, Diego Iturriaga. Historia de la fiesta del "Panyqueso". Instituto de Estudios Riojanos, 2007.

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Book chapters on the topic "Feast of the Transfiguration of Jesus"

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Jacob, Megha. "The Transfiguration of Jesus." In Christianity. Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_104.

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Destro, Adriana, and Mauro Pesce. "The Visions of Moses in Early Christianity. The Case of the Transfiguration of Jesus." In JAOC Judaïsme antique et origines du christianisme. Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.jaoc-eb.5.128570.

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Newsholme, Richard. "2. Early Polyphony and the Worcester Lady Chapel Choir (c.1250–1540)." In Music, Religion and Politics at Worcester Cathedral, 680-1950. Open Book Publishers, 2025. https://doi.org/10.11647/obp.0437.02.

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The discovery of the ‘Worcester Fragments’ of early liturgical polyphony caused much excitement in the early years of the twentieth century. They had been written in the thirteenth and fourteenth centuries and had laid undiscovered in manuscript bindings ever since. In Benedictine monasteries like the Worcester Cathedral Priory, this music would have been sung on certain feast days by a small choir of monks with a single voice to each part. Then, in the fourteenth century at Worcester, a new Lady Chapel was created in the nave with a stipendiary choir that would sing the polyphony as well as plainsong for the Lady Mass. This chapel and the adjacent Jesus Chapel were in the part of the cathedral that was accessible to the laity, and their services and music formed part of a move by the priory to reach out to lay people. This chapter relates the story of these changes at Worcester.

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Tchoekha, Oksana. "Modern Greek Folk Legends on the Open Heavens." In Slavic and Jewish Cultures: Dialogue, Similarities, Differences. Institute of Slavic Studies, Russian Academy of Sciences, 2024. http://dx.doi.org/10.31168/2658-3356.2024.19.

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The paper overviews Modern Greek legends on the opened heavens, comparing them to similar folk tales found in other traditions. The material for the study consists of the Hellenic Folklore Research Centre Archive records (ΑΧΚΕΛ) along with the texts collected and commented by N. Politis in his work “Paradoseis”, and those published by the other Modern Greek scholars. All materials appear here for the first time in Russian. Traditionally the sky represents a boundary, that separates the world of people and the heavenly world, although that barrier is not insurmountable. Thus, the Greeks believe that on the eve of major holidays (mostly the feasts of Transfiguration and Epiphany) the heavens may open. While such beliefs are supported by written sources (e.g. Luke 3, 21–22: “When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened”), their roots undoubtedly go back to the oral folk tradition. Greek folklore is full of stories on wishes made during the opening of the heavens and on the consequences that such wishes lead to. Obviously, the time of border opening is interpreted as a dangerous one, with respect and modesty being the best behavior strategy.

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"The Transfiguration." In Divine Inspiration The Life of Jesus in World Poetry, edited by Robert Atwan, George Dardess, and Peggy Rosenthal. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0036.

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Abstract Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, "Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah."

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"THE TRANSFIGURATION OF JESUS." In Modelling Early Christianity. Routledge, 2002. http://dx.doi.org/10.4324/9780203434642-13.

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Wierzbicka, Anna. "The Great Feast." In What Did Jesus Mean? Oxford University Press, 2001. http://dx.doi.org/10.1093/0195137337.003.0014.

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"Was Jesus Perfect?" In Human Perfection, Transfiguration and Christian Ethics. Cambridge University Press, 2024. http://dx.doi.org/10.1017/9781009476775.009.

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"IDEOLOGICAL DIETS IN A FEAST OF MEANINGS." In Jesus in Context. BRILL, 1997. http://dx.doi.org/10.1163/9789004332478_007.

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"Changing Water into Wine at the Wedding Feast at Cana." In Jesus Becoming Jesus, Volume 2. Catholic University of America Press, 2021. http://dx.doi.org/10.2307/j.ctv1kmj8bp.8.

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