March 04, 2012

Second Sunday of Lent
Lectionary: 26

Reading 1 Gn 22:1-2, 9a, 10-13, 15-18

God put Abraham to the test.
He called to him, "Abraham!"
"Here I am!" he replied.
Then God said:
"Take your son Isaac, your only one, whom you love,
and go to the land of Moriah.
There you shall offer him up as a holocaust
on a height that I will point out to you."

When they came to the place of which God had told him,
Abraham built an altar there and arranged the wood on it.
Then he reached out and took the knife to slaughter his son.
But the LORD's messenger called to him from heaven,
"Abraham, Abraham!"
"Here I am!" he answered.
"Do not lay your hand on the boy," said the messenger.
"Do not do the least thing to him.
I know now how devoted you are to God,
since you did not withhold from me your own beloved son."
As Abraham looked about,
he spied a ram caught by its horns in the thicket.
So he went and took the ram
and offered it up as a holocaust in place of his son.

Again the LORD's messenger called to Abraham from heaven and said:
"I swear by myself, declares the LORD,
that because you acted as you did
in not withholding from me your beloved son,
I will bless you abundantly
and make your descendants as countless
as the stars of the sky and the sands of the seashore;
your descendants shall take possession
of the gates of their enemies,
and in your descendants all the nations of the earth
shall find blessing-
all this because you obeyed my command."

Responsorial Psalm Ps 116:10, 15, 16-17, 18-19

R. (116:9) I will walk before the Lord, in the land of the living.
I believed, even when I said,
"I am greatly afflicted."
Precious in the eyes of the LORD
is the death of his faithful ones.
R. I will walk before the Lord, in the land of the living.
O LORD, I am your servant;
I am your servant, the son of your handmaid;
you have loosed my bonds.
To you will I offer sacrifice of thanksgiving,
and I will call upon the name of the LORD.
R. I will walk before the Lord, in the land of the living.
My vows to the LORD I will pay
in the presence of all his people,
In the courts of the house of the LORD,
in your midst, O Jerusalem.
R. I will walk before the Lord, in the land of the living.

Reading 2 Rom 8:31b-34

Brothers and sisters:
If God is for us, who can be against us?
He who did not spare his own Son
but handed him over for us all,
how will he not also give us everything else along with him?

Who will bring a charge against God's chosen ones?
It is God who acquits us, who will condemn?
Christ Jesus it is who died-or, rather, was raised-
who also is at the right hand of God,
who indeed intercedes for us.

(www.40giayloichua.net)

Gospel Mk 9:2-10

Jesus took Peter, 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 fuller on earth could bleach them.
Then Elijah appeared to them along with Moses,
and they were conversing with Jesus.
Then Peter said to Jesus in reply,
"Rabbi, it is good that we are here!
Let us make three tents:
one for you, one for Moses, and one for Elijah."
He hardly knew what to say, they were so terrified.
Then a cloud came, casting a shadow over them;
from the cloud came a voice,
"This is my beloved Son. Listen to him."
Suddenly, looking around, they no longer saw anyone
but Jesus alone with them.

As they were coming down from the mountain,
he charged them not to relate what they had seen to anyone,
except when the Son of Man had risen from the dead.
So they kept the matter to themselves,
questioning what rising from the dead meant.

Scripture Study

This Sunday as we begin the second week of Lent, the readings call us to walk by faith and follow the ways of the Spirit rather than the ways of the flesh. We are called to see the glory hidden in the humanity of Jesus as did Peter, James and John on the mountain of transfiguration. We are called to recognize the presence of God in His promises even when, like Abraham, we cannot see how they can be fulfilled by doing what God asks of us. In many ways the readings deal with pressing on in the face of uncertainty and doubt. The desire to walk in the spirit is exactly what this year's Lenten readings call us to do.

NOTES on First Reading:

* 22:1 "After these things" is a phrase that is used as a conventional introduction to a new section. The term, "God tested" is used only here in Genesis and only here in the Pentateuch with an individual as the object. Everywhere else God tests the People of Israel ( Ex 15:25; 16:4; Deut 8:2, 16; 13:4; 33:8). The usual context of testing is Israel in the wilderness being tested so that its orientation toward or away from God becomes manifest. The test proved the firmness of Abraham's faith in God's promise, for God had promised Abraham that through Isaac all the nations of the earth would find blessing. See Genesis 18:10,18; 21:12.
The phrase, "here I am," is a statement of complete availability (Isa 6:8).

* 22:2 Beloved son is a better translation than only son in this case. The name, Moriah, only occurs one other time (2 Chron 3:1) in the Bible where it is identified as the mountain of Jerusalem where Solomon builds the temple. Thus Abraham is the first to worship on the Temple mount. The name is a play on the Hebrew word "to see." God will see to the offering. Abraham obeys immediately and in silence. The reader must infer his feelings since Abraham says nothing.

* 22:4 This is probably the halfway point in a seven day journey to the mountain and back.

* 22:5 Abraham left his household and now he leaves his two servants and goes alone with Issac to face God.

* 22:6 Much later, Christians would see a parallel between Jesus carrying the cross and Issac carrying the wood for the sacrifice on his shoulder.

* 22:7 Abraham's response to his son's question has been interpreted not so much as a ruse but rather as a sign of his leaving everything in the hands of God.

* 22:11 The angel of Yahweh had called from heaven and opened the eyes of Hagar to see the well (21:17-19). This same angel now stops Abraham from inflicting death and mediates God's word and action.

* 22:12 God's judgment in the voice of the angel acknowledges Abraham's total obedience and that Abraham truly fears God, for he has not withheld his beloved son. Abraham has learned to give up control over his life to God so that he may receive it and everything in it as grace.

* 22:13 A sacrificial ram is provided by God. This story operates on two levels. The older context of the story is one presenting the prohibition of infant sacrifice. This had always been rejected by the religion and the God of Israel even though it was very common in the neighboring countries. The first -born of both man and beast belonged to God but while the animals were sacrificed the first-born children must be redeemed with an animal sacrifice. In spite of this prohibition there were times in Israel's history when child sacrifice was practiced by some in Israel as the polemic against it (2 Kings 16:3; Mica 6:7) shows.
The second context of the story and perhaps its chief point is one presenting it in the context of the promises of God to Abraham. Yahweh "will see to" everything.

* 22:14-18 These verses point to the fact that God will take care of everything and that all we need to do is obey. It was Abraham's unreserved trust in Yahweh that is being rewarded in this listing of the blessing God will give him and his descendants. This is the seventh time that the promises to Abraham are given in Genesis.

* 22:14 Yahweh-yireh is a Hebrew expression meaning "the Lord will see." The reference is to the words in Genesis 22:8, "God himself will see to it."

NOTES on Second Reading:

* 8:31 The beginning words in parentheses are added by the Lectionary to help the reader understand that this is an exhortation to the congregation. The portion in square brackets is left out of the reading.

* 8:31-39 This section is a rhetorical passage about the love of God made manifest in God's own Son being delivered up to death for their salvation. It deals with how the all-conquering power of God's love has overcome every obstacle to salvation of believers and every threat to separate them from God. Through Jesus, Christians can overcome all their afflictions and trials.
Paul uses the terminology of the law court as in the debates of Job or Chapter 3 of Zechariah. God's plan of salvation has made it clear to Christians that God is on their side.

* 8:32 This is probably a reference to Gen 22:16 where Abraham was willing to sacrifice Isaac, the child of the covenant. God has already pronounced His decision in our favor and there is no reason to expect that He will change His mind.

* 8:32-35 This is a series of rhetorical questions but the punctuation is disputed by some scholars. The Revised Standard Version (RSV) has a different punctuation.

* 8:34 Paul turns our attention to the resurrection. Jesus, having been raised and exalted, still continues to intercede for us at the right hand of the Father. In Heb 7:255; 9:24 this intercession is linked to Christ's continuing priesthood but the notion of priesthood is not present in the Pauline books. See 1 John 2:1.

NOTES on Gospel Reading:

* 9:2-8 This incident is also told in Matt 17:1-9 and Luke 9:28-36. Only Luke 9:28 tells us that Jesus went up the mountain to pray. The others give no reason for going up the mountain. Mark and Matthew 17:1 place the transfiguration of Jesus six days after the first prediction of his passion and death and his instruction to the disciples on the doctrine of the cross. The six days may be intended to echo the time of Israel's waiting for God to speak to Moses on Mt. Sinai (Exod 24:16). Luke 9:28 has "about eight days." In a sense the transfiguration counterbalances the prediction of the passion by affording some of the disciples some insight into the divine glory that Jesus possessed. It is this same glory that will overcome his death and that of his disciples (2 Cor 3:18; 2 Peter 1:16-19). The voice from heaven (Mark 9:7) prepares the disciples to understand that in the divine plan Jesus must die before his messianic glory is made manifest. Although this story has been explained by some as a resurrection appearance retrojected into the time of Jesus' ministry, that does not seem probable since the account lacks many of the usual elements of the resurrection- appearance narratives. The story also draws upon motifs from the Old Testament and noncanonical Jewish apocalyptic literature that express the presence of the heavenly and the divine with brilliant light, white garments, and the overshadowing cloud. These same three disciples are also taken apart from the others by Jesus in Gethsemane (14:33). The mountain has been identified with Tabor or Hermon, but it is considered likely by many scholars that no specific mountain was intended by the evangelist. Its meaning is taken by them to be theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Exodus 24:12-18) and to Elijah at the same place (1 Kings 19:8-18 where Horeb is equivalent to Sinai in another thread of the tradition). Without denying the symbolic validity of the various elements of the story, I tend to favor a real mountain and a real event.

* 9:4 Jesus is joined by two preeminent Old Testament God seers who also met God on a mountain (Exod 33:18ff and 1 Kgs 19:8-11). Elijah, representing the prophets, and Moses, representing the law, together represent the entire Old Testament. Both Matthew and Luke mention Moses and Elijah but Mark is the only one that has the usual order of Law and prophets reversed. They now appear with Jesus as witnesses to the fulfillment of the law and the prophets taking place in the person of Jesus as he appears in glory. Moses had longed to see God's glory (Ex 33:18) and now sees it in Jesus.

* 9:5 Peter's statement is a reference to the Feast of Tabernacles (Lev 23:39-43) during which time this event is thought to have occurred. There was also a popular belief among the people that the Messiah would come at the time of the Feast of Tabernacles.

* 9:7 Even the disciples enter into the mystery of His glorification as a cloud came, casting a shadow over them. In the Old Testament the cloud covered the meeting tent, indicating the Lord's presence in the midst of his people (Exodus 40:34-35) and came to rest upon the temple in Jerusalem at its dedication (1 Kings 8:10). The cloud was a frequent symbol of God's presence (Exod 19:9; 16:10; Ps 92:2). Here, the Father declares who Jesus is by calling Him His Son. The words of God may be an allusion to Dt 18:18 and the following verses. The early Christians identified Jesus as the prophet promised in Dt 18:18.

* 9: 9-13 They were not to speak about the incident until they understood what it was really about. The confusion of the disciples stems from the fact that at the transfiguration of Jesus they had seen Elijah but according to the rabbinical interpretation of Malachi 4:5 or 3:23 (depending upon version), Elijah was to come first. Jesus responds by telling them that Elijah had come, in the person of John the Baptizer, to prepare for the day of the Lord. Jesus also must suffer greatly and be treated with contempt (Mark 9:12) like the Baptizer (Mark 9:13). See Mark 6:17-29.

Meditation: "This is my Son, the Beloved; listen to him!"

 What can blind us or keep us from recognizing God’s glory in our lives? Sin and unbelief for sure! Faith enables us to see what is hidden or unseen to the naked eye. Through the eyes of faith Abraham recognized God and God’s call on his life. He saw from afar not only what God intended for him, but for his descendants as well – an everlasting covenant of friendship and peace with the living God. Abraham is the father of faith because he put his hope in the promises of God. Faith makes us taste in advance the light of God’s glory when we shall see him face to face (1 Corinthians 13:12) as he is (1 John 3:2).

Are you prepared to see God's glory? God is eager to share his glory with us! We get a glimpse of this when the disciples see Jesus transfigured on the mountain. Jesus' face changed in appearance and his clothing became dazzling white. When Moses met with God on Mount Sinai the skin of his face shone because he had been talking with God (see Exodus 34:29). Paul says that the Israelites could not look at Moses' face because of its brightness (2 Corinthians 3:7). In this incident Jesus appeared in glory with Moses, the great lawgiver of Israel, and with Elijah, the greatest of the prophets, in the presence of three of his beloved apostles. What is the significance of this mysterious appearance? Jesus went to the mountain knowing full well what awaited him in Jerusalem – his betrayal, rejection and crucifixion. Jesus very likely discussed this momentous decision to go to the cross with Moses and Elijah. God the Father also spoke with Jesus and gave his approval: This is my beloved Son; listen to him. The cloud which overshadowed Jesus and his apostles fulfilled the dream of the Jews that when the Messiah came the cloud of God's presence would fill the temple again (see Exodus 16:10, 19:9, 33:9; 1 Kings 8:10; 2 Maccabees 2:8). While this transpired Peter, James, and John were asleep!  Upon awakening they discovered the transfiguration of Jesus along with Moses and Elijah.

How much do we miss of God's glory and action because we are asleep spiritually? There are many things which can keep our minds asleep to the things of God: Mental lethargy and the "unexamined life" can keep us from thinking things through and facing our doubts and questions. The life of ease can also hinder us from considering the challenging or disturbing demands of Christ.  Prejudice can make us blind to something new the Lord may have for us. Even sorrow can be a block until we can see past it to the glory of God. Are you spiritually awake? Peter, James, and John were privileged witnesses of the glory of Christ. We, too, as disciples of Christ are called to be witnesses of his glory. We all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit (2 Corinthians 3:18). The Lord wants to reveal his glory to us, his beloved disciples. Do you seek his presence with faith and reverence?

“Lord Jesus, keep me always alert and awake to you, to your word, your action, and your daily presence in my life. Let me see your glory.”

 (Don Schwager)

‘This is my beloved Son: listen to him.’

The readings of this day have powerful lessons for us. Both amazing events take place away from the ordinariness of life. In the place apart, there is time for careful listening and then for willing participation in God’s plan. God asks for Abraham’s complete trust in sacrificing his beloved son, Isaac. Knowing the father’s love for the boy, God takes compassion and relieves him of this pain.

As Peter, James and John are invited up the mountain, they are not expecting the blockbuster that greets their eyes in the meeting of Jesus with Moses and Elijah. But even more tremendous is the fact that God affirms Jesus as his Son. Listen is the key word. God gives us his Son, demonstrating his love for us. And now we walk in the presence of this love in our land today.

MINUTE MEDITATIONS

A Mother's Role          

We are helped to grow in virtue and holiness as we raise our children. As we practice spiritual and corporal works of virtue in the household, we learn patience, perseverance, humility, and charity.

—    from Embracing Motherhood

March 4
St. Casimir
(1458-1483)

Casimir, born of kings and in line (third among 13 children) to be a king himself, was filled with exceptional values and learning by a great teacher, John Dlugosz. Even his critics could not say that his conscientious objection indicated softness. Even as a teenager, Casimir lived a highly disciplined, even severe life, sleeping on the ground, spending a great part of the night in prayer and dedicating himself to lifelong celibacy.

When nobles in Hungary became dissatisfied with their king, they prevailed upon Casimir’s father, the king of Poland, to send his son to take over the country. Casimir obeyed his father, as many young men over the centuries have obeyed their government. The army he was supposed to lead was clearly outnumbered by the “enemy”; some of his troops were deserting because they were not paid. At the advice of his officers, Casimir decided to return home.
His father was irked at the failure of his plans, and confined his 15-year-old son for three months. The lad made up his mind never again to become involved in the wars of his day, and no amount of persuasion could change his mind. He returned to prayer and study, maintaining his decision to remain celibate even under pressure to marry the emperor’s daughter.
He reigned briefly as king of Poland during his father’s absence. He died of lung trouble at 23 while visiting Lithuania, of which he was also Grand Duke. He was buried in Vilnius, Lithuania.

Comment:

For many years Poland and Lithuania faded into the gray prison on the other side of the Iron Curtain. Despite repression, the Poles and Lithuanians remained firm in the faith which has become synonymous with their name. Their youthful patron reminds us: Peace is not won by war; sometimes a comfortable peace is not even won by virtue, but Christ’s peace can penetrate every government repression of religion.

Patron Saint of:

Lithuania
Poland
Russia

March 4
Servant of God Sylvester of Assisi
(d. 1240)

Sylvester was one of the first 12 followers of St. Francis of Assisi and was the first priest in the Franciscan Order. A descendant of a noble family, Sylvester once sold Francis stones which were to be used to rebuild a church. When, a short while later, he saw Francis and Bernard of Quintavalle distributing Bernard's wealth to the poor, Sylvester complained that he had been poorly paid for the stones and asked for more money.

Though Francis obliged, the handful of money he gave Sylvester soon filled him with guilt. He sold all of his goods, began a life of penance and joined Francis and the others. Sylvester became a holy and prayerful man, and a favorite of Francis—a companion on his journeys, the one Francis went to for advice. It was Sylvester and Clare who answered Francis' query with the response that he should serve God by going out to preach rather than by devoting himself to prayer.
Once in a city where civil war was raging, Sylvester was commanded by Francis to drive the devils out. At the city gate Sylvester cried out: "In the name of almighty God and by virtue of the command of his servant Francis, depart from here, all you evil spirits." The devils departed and peace returned to the city.
Sylvester lived 14 more years after the death of Francis and is buried near him in the Basilica of St. Francis in Assisi.

Comment:

Sylvester probably would have asked a higher price for his stones if he had thought Francis had the money. In today’s world he might have written the difference off on his taxes as a charitable contribution, but that wasn’t an option in his day. Quite understandably, he asked for payment from the money Francis was handing out so freely. So why did he later feel guilty? Perhaps he realized that, like many of us, he placed a higher value on lesser things.