Second Sunday of Lent

28 February 2010

Theme:  Conversing with our traditions: Luke 9:28b-36

Already on the Second Sunday of Lent we are given a foretaste of Easter in Luke’s narrative of the transfiguration of Jesus. It reminds us that Lent, like all liturgical seasons and celebrations, is directed toward fulfillment in the celebration of Jesus’ pasch from death into life. This direction is mirrored in the life of discipleship as it is equally directed to that same event. The placement of the transfiguration in Luke’s Gospel immediately follows Jesus’ discourse on the conditions of discipleship, on what it means to follow him: to take up one’s cross daily and to lose one’s life in order to save it (Lk 9:23-24).  
     After Jesus’ disconcerting discourse on his own destiny and that of his followers, he withdraws with his three friends to “pray.” His prayer is a deep conversation with Moses and Elijah about the meaning of his life and mission, his impending exodus. Jesus does not have all the answers and so he turns to his own Jewish tradition to make sense of his life and to give him direction. After this episode Jesus, seemingly invigorated by his conversation and with a clearer understanding of what exodus will mean for him, resolutely turns to completing the mission entrusted to him.  
     Once Jesus is transfigured, a voice from the cloud says, “This is my chosen Son; listen to him.” The disciples, like Abram in the first reading, are overcome by a trance-like sleep in the frightening and mysterious presence of God’s glory. Jesus’ transfiguration is the foretaste of the Kingdom that he promised his disciples in 9:27.    
     The disappearance of Moses and Elijah from the scene, leaving only a transfigured Jesus has often been interpreted as supporting evidence for Christian triumphalism, the belief that Christianity is superior to other religions and thus should triumph over them, and supersessionism, the mistaken belief that Christians have replaced the Jews as God’s people.  Triumphalism and supersessionism have been rejected after Vatican Council II. If Jesus cannot understand himself and his own life and destiny apart from this tradition, how can we understand Jesus apart from it today?  
     Judaism remains a uniquely important source for Christian self-understanding.  But our first reading from Genesis reminds us that we are also in relationship with the other great monotheistic religion, Islam.  Jews, Christians and Muslims all claim Abraham as forebear in faith.  Together we acknowledge his “act of righteousness” as the catalyst for a new type of relationship with God and with one another; for it was the LORD who brought Abram out of Ur to constitute a new faith community.
     Religions are often accused of promoting discord and violence.  Christian history is rife with examples.  Yet the readings for this Sunday remind us of the common bond of the three monotheistic faiths as the descendants of Abraham. On this second Sunday of Lent, we remember that we need to listen to our Jewish and Muslim brothers and sisters to help us understand who we are and even what it means to follow Jesus today.  Together these three faiths can witness to and share the glory of God that results in shalom for the world.     

For Reflection and Discussion: Last week’s reflection described Lent as a time ‘teshuva’, of turning back, perhaps this week we Christians can reflect on our responsibility as followers of Jesus to repent for the misdeeds of our Christian forebears and to make right our relationship with the other children of Abraham. Lent could be a time to get to know our neighbors of other faiths, to listen to their stories, and to respond to society’s need for peace through concrete actions, such that we, like our father Abraham, may be credited with acts of righteousness.