SECOND SUNDAY OF LENT
(Genesis 15:5-12, 17-18; Philippians 3:17-4:1; Luke
9:28b-36)
As on every Second Sunday of Lent, the gospel today focuses
on Jesus being mysteriously transfigured. The story astounds the reader. The
narrative from the beginning recounts Jesus’ formation as a prophet with some
strange experiences, but nothing unimaginable. Then, we come to this passage.
Jesus is on the mountain with three disciples. They get a glimpse of him in
glory. What does it all mean?
Rather than try to explain the story’s development and apply
its meaning to our lives, we are going to employ another strategy today. We
will examine three components of the story that seem particularly revealing.
Then we will ask ourselves what they indicate for our Lenten journey.
First, Jesus is transformed while he is praying. In his
dialogue with the Father, he is seen as united with Him in such a way that he
assumes the Father’s glory. As the Creed says, Jesus is “light from light, true
God from true God.” The event shows the purpose of prayer as uniting us with
God the Father. It is a moment of truth because God knows our heart. We cannot
deceive Him with pretenses. This is a grace.
We don’t have to put on a mask when asking the Father for what is
necessary to live happily.
Only this narrative according to Saint Luke reveals the
theme of the conversation between Jesus, Moses and Elijah. They speak of the
“exodus” that Jesus is going to suffer in Jerusalem. The Greek says literally “exodus”
although some translations have “departure” or “death.” The evangelist’s
purpose is to say that the violent death that awaits Jesus in the holy city
will bring about liberation like the exodus of the Hebrews from Egypt liberated
them from slavery. As horrible as the
crucifixion will be for Jesus, it will also be transformative. By his death on
the cross Jesus will redeem the world from its sins. As the sinless Son of God,
he alone can offer a sacrifice that will justify all humans. The first reading
says that by faith the Lord credited Abram with righteousness. St. Paul
developed this concept by declaring that through faith in Jesus Christ,
crucified and resurrected, we have been justified.
Finally, it is worth reflecting on the cloud that envelops
the disciples and the voice that emanates from it. As something that obscures one’s
sight, the cloud invokes fear. But as something refreshing and peculiar, the
cloud attracts attention. Thus, the cloud becomes a symbol of the Divine, at
once fearful and fascinating. People today take out their phones to take photos
of anything unusual. Similarly, Peter wants to make three huts to freeze in
time the appearance of Jesus in glory. But the voice of the cloud urges him and
his companions to seize the moment, not try to replicate it. They (and we too) should
listen to Jesus. He is not only God’s “Son” but also his “chosen” one. The term comes from Second Isaiah where it is
used to describe the Suffering Servant. This mysterious figure bore the sins of
many. Because he has no referents in the Isaiah narrative Mark, Matthew, and
Luke assumed that he uniquely anticipates Jesus Christ.
The Transfiguration of the Lord should not move us to quick action.
Rather, its strangeness indicates that we are to pause and contemplate. We might
ask ourselves: What is our destiny as followers of Jesus if his was the cross
and resurrection from the dead? Could it be anything other than to suffer and receive
glory like him? In the second reading St. Paul promises the Philippians that
Jesus will transform their bodies into glorious bodies like his. It is our
purpose for Lent to be transfigured like Christ by our acts of sacrifice.
