A few months ago, I read Vladimir Lossky's The Vision of God. (The Faith Press, 1973.) Lossky is an Orthodox scholar of the highest rank. He discusses the vision of God theologically and historically. His treatment merits our attention.
Orthodox reflection on the vision of God was crystallized in several 14th century councils which drew on the work of St. Gregory Palamas, 1296-1359. The center of their discussion was the transfiguration (Matt. 17, Mark 9, Luke 9). Christ was surrounded by light, his clothes became dazzlingly white and his face shone like the sun. What was this light the disciples saw upon the mountain?
In Byzantine thought, God's essence is utterly beyond knowing, hidden in light unapproachable. Apart from grace, baptism, Eucharist, redemption by Christ, this light is so intensely brilliant, moral, and searching, that no one can see God and live. Nevertheless, by grace, this light can be seen as in the transfiguration. That light was not the material light of an atmospheric disturbance, nor was it to be understood metaphorically. The disciples literally saw the uncreated light of the triune God. God the Father revealed himself as the disciples gazed upon the face of Christ illumined by the light of the Spirit. It was not a mystical vision which denied the senses, but rather, the uncreated light was given in and with the created atmospheric light as in the union of the two natures of Christ according to Chalcedon. The whole person, including the flesh, saw God. Nor was there any merging of personality, both disciples and God remained distinct in relation to the other. Finally, this light was corporately seen and integral to Christ's redemption of the world.
God can appear anywhere, but worship is primary. Worship makes Christ visible by rehearsing his words and deeds, and it can become transfigured so as to reveal God. This event is as real today as it was to the disciples. The whole person can see God, God as love, as waves of love and light. The most intense fellowship and beauty can occur. In this event, all sorrow, loss, and loneliness is utterly banished. Even the body is glad. It is a moral vision, calling for repentance, sacrifice, justice and mercy in the church and world. It is also corporate. It occurs in the company of the faithful, in union with the "angels and archangels and all the company of heaven," and by it a profound fellowship is established and earth is linked to heaven.
That vision is the goal of each individual, of the church, of civilization, of all of life. Augustine ended his epic City of God with the vision of God, and from the fifth to the seventeenth century, the Christian West attempted to build a civilization whose goal was Augustine's vision. In many respects, that effort has been abandoned, and even the church has wearied herself with many things. But the vocation of the church still stands, to realize the vision of God on earth as in heaven.
To whatever degree we may or may not have glimpsed God, we can still see him in the witness of others, and we can work for the new heaven and new earth as the vision commands. Even now, however, there is always the possibility that we may, as Paul says, "see through a glass darkly," and therefore, we are advised to come to worship with one intent: to hear the Word of God and to see his face. (Plenteous Harvest, September, 1996.)
The Rev. Robert J. Sanders, Ph.D.
September, 1996
