Cosmas Indicopleustes : But we all with unveiled face beholding reflected as in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the spirit of the Lord; as if he said, when the Lord is nigh, all we the faithful, in the most manifest manner, without any veil, behold the glory of the Lord as in a mirror—and are transformed into the same image as the Lord has, partaking of his glory for our own glory. For the partaking of the mysteries indicates also our partaking of his glorified body, just as we behold him reflected as in a mirror and partake his glory. For out of his fulness do we all receive, nor does he, in giving liberally, suffer any diminution of his fulness. But the expression as from the spirit of the Lord is intended to show us, that just as Moses received [glory] from the Lord, so do we receive [glory] through the Holy Spirit. — The Christian Topography, Book 5 Gregory of Nazianzus : For the matter stands thus: The Old Testament proclaimed the Father openly and the Son more obscurely. The New manifested the Son and suggested the deity of the Spirit. Now the Spirit himself dwells among us and supplies us with a clearer demonstration of himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received, to burden us further (if I may use so bold an expression) with the Holy Ghost.… For this reason it was, I think, that he gradually came to dwell in the disciples, measuring himself out to them according to their capacity to receive him, at the beginning of the gospel, after the passion, after the ascension, making perfect their powers, being breathed upon them and appearing in fiery tongues. And indeed it is by little and little that he is declared by Jesus, as you will learn for yourself if you will read more carefully. — THEOLOGICAL ORATION 5.26 Gregory of Nyssa : Therefore, I do not think it is a fearful thing (I mean that our nature is changeable). The Logos shows that it would be a disadvantage for us not to be able to make a change for the better, as a kind of wing of flight to greater things. Therefore, let no one be grieved if he sees in his nature a penchant for change. Changing in everything for the better, let him exchange "glory for glory," becoming greater through daily increase, ever perfecting himself and never arriving too quickly at the limit of perfection. For this is truly perfection: never to stop growing toward what is better and never placing any limit on perfection. — ON PERFECTION Isaac of Nineveh : Although "as in a mirror" indicates "not substantially," it does show clearly, in any case, the acquisition of a likeness. — ASCETICAL HOMILIES 2 John Chrysostom : Do you wish to know of another way in which you were judged worthy of greater wonders? In their day the Jews were unable to see the face of Moses transfigured, although he was their fellow slave and kinsman. But you have seen the face of Christ in his glory. St. Paul cried aloud, saying: "But we all, with faces unveiled, reflect the glory of the Lord." At that time the Jews had Christ following them, but all the more does he follow us now. Then Christ followed along with them thanks to Moses; he goes along with us not only thanks to [the new] Moses but thanks to your own ready obedience. For the Jews, after Egypt came the desert; for you, after your exodus will come heaven. They had Moses as their leader and excellent general; we have another Moses, God, to lead and command us. — BAPTISMAL INSTRUCTIONS 3.25 John Chrysostom : Then, that you may not think that he is speaking of a time to come, he says, "But we all, with unveiled face, reflecting as a mirror the glory of the Lord." Not that which is brought to an end, but that which remaineth. "Are transformed into the same image from glory to glory, even as from the Lord the Spirit." Seest thou how again he places the Spirit in the rank of God, and raises them up to the rank of the Apostles. For he said before, "Ye are the Epistle of Christ; and here, "But we all with open face." Yet they came, like Moses, bringing a law. But like as we, he says, needed no veil, so neither ye who received it. And yet, this glory is far greater, for this is not of our countenance, but of the Spirit; but nevertheless ye are able as well as we to look steadfastly upon it. For they indeed could not even by a mediator, but ye even without a mediator can [look steadfastly on] a greater. They were not able to look upon that of Moses, ye even upon that of the Spirit. Now had the Spirit been at all inferior, He would not have set down these things as greater than those. — Homily 7 on 2 Corinthians John Chrysostom : But what is, "we reflecting as a mirror the glory of the Lord, are transformed into the same image." This indeed was shown more clearly when the gifts of miracles were in operation; howbeit it is not even now difficult to see it, for one who hath believing eyes. For as soon as we are baptized, the soul beameth even more than the sun, being cleansed by the Spirit; and not only do we behold the glory of God, but from it also receive a sort of splendor. Just as if pure silver be turned towards the sun's rays, it will itself also shoot forth rays, not from its own natural property merely but also from the solar lustre; so also doth the soul being cleansed and made brighter than silver, receive a ray from the glory of the Spirit, and send it back. Wherefore also he saith, "Reflecting as a mirror we are transformed into the same image from glory," that of the Spirit, "to glory," our own, that which is generated in us; and that, of such sort, as one might expect from the Lord the Spirit. See how here also he calleth the Spirit, Lord. — Homily 7 on 2 Corinthians John Chrysostom : This transformeth us. This suffereth not to be conformed to this world; for such is the creation of which This is the Author. For as he saith, "Created in Christ Jesus," so saith he, "Create in me a clean heart, O God, and renew a right spirit in my inward parts." Wilt thou that I show thee this also from the Apostles more obviously to the sense. Consider Paul, whose garments wrought: Peter, whose very shadows were mighty. For had they not borne a King's image and their radiancy been unapproachable, their garments and shadows had not wrought so mightily. For the garments of a king are terrible even to robbers. Wouldest thou see this beaming even through the body? "Looking steadfastly," said he, "upon the face of Stephen, they saw it as it had been the face of an angel." But this was nothing to the glory flashing within. For what Moses had upon his countenance, that did these carry about with them on their souls, yea 'rather' even far more. For that of Moses indeed was more obvious to the senses, but this was incorporeal. — Homily 7 on 2 Corinthians Methodius of Olympus : Today the accomplishment of that ancient and true counsel is, in fact and deed, gloriously manifested to the world. Today, without any covering, — Methodius Oration Concerning Simeon and Anna Origen of Alexandria : But if you seek confirmation that we are able to change and to cease being serpents, swine, or dogs, let us turn to the words of the Apostle, that the transformation depends on us. For he speaks thus: "And we all, with unveiled face, reflecting as in a mirror the glory of the Lord, are transformed into His very image." If you were like a barking dog, and the Word molds and changes you, then you will cease to be a dog and will be a man. If you were unclean, and the Word touched your soul, and you have handed yourself over to the transforming Word, then you will cease to be a swine and will be a man. — DIALOGUE WITH HERACLIDES Severian of Gabala : We are being changed from knowledge of the law into the grace of the Spirit. And it must be remembered that from the glory of the Spirit working in us we come to the glory of our inheritance as sons. This is the work of the Spirit, for it must be held that here the word Lord refers to the Spirit and not to the Son of God. — PAULINE COMMENTARY FROM THE GREEK CHURCH Tertullian : But how shall the veil of the Creator be taken away by the Christ of another god, whose mysteries the Creator could not possibly have veiled-unknown mysteries, as they were of an unknown god? So he says that "we now with open face" (meaning the candour of the heart, which in the Jews had been covered with a veil), "beholding Christ, are changed into the same image, from that glory" (wherewith Moses was transfigured as by the glory of the Lord) "to another glory." By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ-"even as," to use his words, "by the Spirit of the Lord" -he testifies that the whole Mosaic system was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians. — Against Marcion Book V Tertullian : By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ-"even as," to use his words, "by the Spirit of the Lord" -he testifies that the whole Mosaic system was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians. — Against Marcion Book V