Homily for the 2nd Sunday of Lent

Gn 15:5-12, 17-18
Ps 27
Phil 3:17-4:1
Lk 9:28b-36

The readings for this second Sunday in Lent include significant interpretive challenges, challenges that begin with the first reading. 

The ritual described in Genesis is odd, even bizarre. It does not resonate with modern sensibilities. It would send the domestic terrorist group known as PETA into spasms of indignation, protest marches, and a few assaults.

What does it mean to slice several animals in half and place the halves, along with some birds, on the ground opposite each other? What about the passage describing the movement of a smoking pot and a torch between the pieces? 

The Jewish Study Bible puts the narrative into both historical and covenantal contexts. Its commentary on this episode is as follows: “The ritual of cutting animals in half and passing between them is found in both the Bible and in Mesopotamia . . . . It is likely that the meaning of this ritual is calling down a curse upon oneself such that those walking between the sacrifices will be like the dead animals if they violate the covenant.” Since the smoking fire pot and flaming torch symbolize the Lord, the Lord is invoking a self-curse should He violate the covenant.

Oddly enough, the reading says nothing about Abram’s obligations under the covenant. This covenant is pure gift. It is a reward for past loyalty. There are no obligations placed on the recipient. Abram—who had not yet been instructed to change his name to Abraham—is given two promises. First, his progeny would outnumber the stars. Second, he would possess the land. Thus, his question “How am I to know that I shall possess it” is answered in the starkest most definitive terms possible through this symbolic ritual. 

Paul is emphatic when he writes that Jesus will change our lowly bodies to conform with His glorified body. This transformation, however, cannot be effected through a ritual or a magic incantation. This transformation can only be effected through Jesus who first conformed His body and His life to ours. Our lowly bodies can only be transformed through Jesus who was like us in all things but sin. 

Every year on the First Sunday of Lent the Church tells of Jesus' temptations in the desert. She does so to remind us that Jesus, Son of God and Son of Mary, was like us in all things but sin. And every year on the Second Sunday of Lent we hear the narrative of the Transfiguration. The Transfiguration appears in the three synoptic Gospels. There are some minor differences across the three accounts but the main actors and the content are consistent. 

Jesus’ Transfiguration simultaneously points us towards and draws us into a mystery. It is a mystery beyond the reach of historical reconstruction, scientific explanation, or geographic specificity. That is not much of a problem because these factors are irrelevant. Demanding that the Transfiguration fulfill modern historiographical criteria is a smokescreen to obscure a lack of faith.

“While he was praying his face changed in appearance and his clothing became dazzling white.” Imagine the scene. Moses and Elijah, the Law and the Prophets, in conversation with Jesus. The apostles were confused and frightened. To say that any of us would have responded differently would be absurd to the point of delusional. 
Despite the vogue for apostle bashing in some theological circles none of us would have responded any better than Peter. Most likely, we would have acted worse; perhaps grabbing the Ancient Near East equivalent of a cell phone to snap pictures, take a selfie with Elijah, or tweet to the rest of the apostles at the bottom of the mountain. 

As the tension mounted the voice of God the Father confirmed Jesus as the one who Peter confessed him to be: The Christ of God. The Anointed one. Then, the apostles, and by extension each of us, received the mandate: "Listen to Him."

"Listen to Him."

We are to listen to the teaching of His words. We are to listen to the teaching of His actions. We are to listen to and meditate on scripture. And, we are to avail ourselves of the sacraments. 

As we listen to Jesus, as we take His teaching to heart and allow those teachings to transform us, we move closer to the glory foreshadowed in the Transfigured Jesus. 

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The holy oils (catechumens, infirm, and chrism) at the Cathedral of St. Matthew in D.C.  This was the site of JFK's funeral in 1963.  The interior was cleaned and restored in the early 2000s.  

The monstrance at my home church, St. Mary's, in Plymouth, PA.  It had been placed on the altar in error while preparing for Holy Thursday night Mass.  Before moving it back into the sacristy for when it would be needed much later, I shot through the opening for the luna containing the Precious Body or Our Lord, showing the tabernacle door behind it.  

+Fr. Jack, SJ, MD