By Fr Francis Gonsalves, SJ –
2nd Sunday of Lent – Cycle B – February 28, 2021
Readings: Gen 22:1-2, 9-13, 15-18; Rom 8:31-34; Mk 9:2-10
“It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us” (Rom 8:34)
Prologue: Christianity is a religion of agony and ecstasy, of dying and rising, of shadows and lights, of the cross at Golgotha preceding the crown of glory. Many passages in the Epistles; for instance, “rejoice insofar as you are sharing Christ’s sufferings, so that you may also be glad and shout for joy when his glory is revealed” (1 Pet 4:13); “We suffer with him so that we may also be glorified with him” (Rom 8:17), etc., stress this theme, which we can reflect upon today.
Three Scriptural Signposts:
1. In three different ways, today’s readings plant the cross on centre-stage:
[a] by highlighting the sacrifice between father (Abraham/God-Abba) and son (Isaac/Jesus);
[b] by stressing that the cross is not a 2000-year-old event but animates Christian life and practice here-and-now;
[c] by reminding us that it is neither in Jesus’ miracles nor in his transfiguration that we see God’s glory revealed, but in his cross, which led to his death but also to his rising in glory.
The first reading contains the narrative of Abraham’s willingness to sacrifice his only son, Isaac. This story has traditionally been interpreted as Abraham’s exemplary readiness to obey God’s will unquestioningly. God ‘tests’ Abraham’s faith (Heb 11:17), and he responds generously. Abraham or Ibrahim is held as the ‘father of faith’ not only in Christianity, but also in the other two so-called ‘Abrahamic religions’—Judaism and Islam—religiously ritualized during the Muslim feast of Bakri Id. However, while the focus of the story is on Abraham, we often forget about Isaac who also was ready to surrender his life. Thus, in later Judaism, interest in Abraham’s faith also gets tied with Isaac’s voluntary surrender; and Isaac is connected with the Passover lamb. In Christian Tradition, Abraham’s sacrifice is seen in new light with a focus not so much on the father as on the son. Therefore, Christianity reinterprets the passage in the light of the Passover lamb, and sees Jesus’ voluntary surrender similar to that of Isaac, but infinitely greater, as Jesus does die; and in so doing, atones for humankind’s sin. This idea becomes clearer in the second reading.
- The second reading from Paul’s Letter to the Romans contains four rhetorical questions, all echoing the immensity of Abba’s love made efficacious through Jesus’ sacrifice on the cross. We see the Abraham-Isaac typology in the sentence: “He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else?” (v.32). Indeed, Jesus’ sacrifice is revelatory of Abba-God’s readiness to give us everything that will foster our wellbeing. Note that, as mentioned above, while God spared Isaac from a sacrificial death, God did not spare his only Son, Jesus.
Paul uses legal, courtroom language to ask: “Who will bring any charge against God’s elect?” (v.33) and answers the question himself: “It is God who justifies.” Logically, if at all anyone could claim the right to condemn us of our sins, it could only be Jesus, who was sinless and who lived and died to set us free from our sins. But, thanks to the infinite mercy and forgiveness that comes from God, we know that: “Christ Jesus, who died, yes, who was raised, who is at the right hand of God, indeed intercedes for us.” (v.34). Praise God! Jesus doesn’t condemn us, rather, he is our advocate!
- Mark’s account of Jesus’ transfiguration differs from that of Matthew’s (17:1-9) and Luke’s (9:28-36) in five ways: (i) Mark says nothing about the change of Jesus’ face; (ii) He emphasizes the dazzling whiteness “such as no one on earth could bleach them” [v.3b]; (iii) He puts the name of Elijah before Moses [v.4]; (iv) He stresses Peter’s bewilderment [v.6]; and (v) Mark’s Jesus commands his disciples to keep silent till after his resurrection, and they keep “questioning what this rising from the dead could mean” (v.10). In other words, while Matthew and Luke already show Jesus’ miracles and transfiguration indicating his divine origin during his lifetime, Mark stresses on the ‘suffering saviour’ who will only be crowned in glory after dying on the cross. Cross before crown! Points no. (iv) and (v) above are typical of Mark who was critiquing a popular Christology among members of his community who were teaching that the miracles and transfiguration were already disclosing divine power. By contrast, the Christ that Mark was proclaiming was the ‘suffering son of man’ who all three—Peter (see Mk 8:32-33), as well as James and John (see Mk 10:35-45)—did not understand at all during his lifetime, for they either kept dissuading Jesus from undergoing his passion or persuading him to reserve seats for them to his left and right, respectively.
Hence, it almost seems very purposeful that Jesus “took with him” these three disciples who needed this ‘divine darshan’ most! Moreover, when a puzzled Peter requests Jesus to allow him to make three “booths” for him, Moses and Elijah (v.5), he seems to have missed the point again. This is when God seems to intervene with the heavenly voice proclaiming, “This is my Son, the Beloved; listen to him!” (v.7). With the disappearance of Moses and Elijah, the stage is left bare, so to say, so that the spotlight remains focused on Jesus alone. Fortunately, the disciples will understand the identity and mission of the Messiah only after the resurrection when they meet him in Galilee (see 14:28; 16:7).
An Indigenous Insight: There is an inherent spark in human beings to offer themselves or to offer up something/someone dear to them in a spirit of sacrifice. Apart from the Abraham–Isaac or Abba/God–Jesus/Son Biblical motifs, the Chhotanagpur tribal traditions have myths of father-son-sacrifice when, for e.g., Singbonga (Supreme Being) appears on earth in the guise of a boy covered with scabies who offers himself as vicarious sacrifice in expiation for human pride and greed. Are we aware of this innate spirit of sacrifice? Ready to sacrifice ourselves?
Pope Francis on the Transfiguration (Homily on March 16, 2014): “Suddenly from on high the voice of the Father resounds proclaiming Jesus to be his most beloved Son, saying, ‘listen to him!’. This word is important! Our Father said this to these Apostles, and says it to us as well: ‘listen to Jesus, because he is my beloved Son’. This week let us keep this word in our minds and in our hearts: ‘listen to Jesus!’. And the Pope is not saying this, God the Father says it to everyone: to me, to you, to everyone, all people! ‘Listen to Jesus!’. Don’t forget!”
Appropriate Anecdote: On February 6, 1993, Arthur Ashe, the legendary Afro-American 1975 Wimbledon champion, died of AIDS contracted through a tainted blood transfusion. When his illness became public, he received letters from his fans, worldwide, one of which read: “Why did God select You for such a dreadful disease?” Ashe replied, “The world over, 5 crore children start playing tennis, 50 lakhs learn the game, 5 lakhs turn professional, 50,000 come to the circuit, 5,000 reach Grand Slams, 50 reach Wimbledon, 4 to the semifinals, 2 to the finals. When I won the Wimbledon crown in 1975, I never asked God, “Why me?” Today, in pain, why should I be asking God, “Why me?” Ashe was an exemplary Christian who wore the Wimbledon crown, but also bore the cross courageously. He wrote: ‘A Hard Road to Glory’ and ‘Days of Grace: A Memoir’ (autobiography). That’s Christianity! No cross, no crown!
Fr. Francis Gonsalves, SJ is the Executive Secretary, CCBI Comm. of Theology & Doctrine and President, Jnana-Deepa Vidyapeeth, Pune and former Principal of Vidyajyoti College, Delhi. He is also the Executive Secretary of the CCBI Commission for Theology and Doctrine. He has authored many books and articles and is a columnist with The Asian Age and The Deccan Chronicle national dailies.