Biblical Readings for each day's Mass,
(as listed in the Liturgical Calendar for Ireland, 2018)

25 February. Second Sunday of Lent

1st Reading: Genesis 22:1-2, 9-13, 15-18

The Binding of Isaac shows Abraham's complete obedience to God

After these things God tested Abraham. He said to him, "Abraham!" And he said, "Here I am." He said, "Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains that I shall show you."

When they came to the place that God had shown him, Abraham built an altar there and laid the wood in order. He bound his son Isaac, and laid him on the altar, on top of the wood. Then Abraham reached out his hand and took the knife to kill his son. But the angel of the Lord called to him from heaven, and said, "Abraham, Abraham!" And he said, "Here I am." He said, "Do not lay your hand on the boy or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from me." And Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son.

The angel of the Lord called to Abraham a second time from heaven, and said, "By myself I have sworn, says the Lord: Because you have done this, and have not withheld your son, your only son, I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of their enemies, and by your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice."

Responsorial Psalm (from Ps 116)

Resp.: I will walk in the presence of the Lord, in the land of the living.

I trusted, even when I said:
'I am sorely afflicted.'
O precious in the eyes of the Lord
is the death of his faithful. (R./)

Your servant, Lord, your servant am I;
you have loosened my bonds.
A thanksgiving sacrifice I make:
I will call on the Lord's name. (R./)

My vows to the Lord I will fulfil
before all his people,
in the courts of the house of the Lord,
in your midst, O Jerusalem (R./)

2nd Reading: Romans 8:31-34

God's love for us is shown by letting his Son die for our sake

What then are we to say about these things? If God is for us, who is against us? 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? Who will bring any charge against God's elect? It is God who justifies. Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us.

Gospel: Mark 9:2-10

The apostles glimpse Christ's glory, to sustain them through his coming passion

Six days later, Jesus took with him Peter and 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 one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, "Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah." He did not know what to say, for they were terrified.

Then a cloud overshadowed them, and from the cloud there came a voice, "This is my Son, the Beloved; listen to him!" Suddenly when they looked around, they saw no one with them any more, but only Jesus. As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what this rising from the dead could mean.

Bible

Where doe sacrifice come in?

"It is better to enter into life with one eye, than to have two eyes and be thrown into the hell of fire!" Matthew (18:9). This extreme condemnation of toying with temptation was meant to make it stick in people's minds, and it does. But "hell fire" is not precisely what Matthew wrote, but rather the "fiery Gehenna." The Hebrew word Gehenna meant the "Valley of Hinnom," a gorge just south of the Jerusalem Temple. It was a place under a curse, for it was there that the pagan Canaanites used to sacrifice children to their god Moloch, by throwing them into a fire. Some breakaway Jews followed that savage custom until the idol of Moloch was finally destroyed in the 7th century B.C. The horror of the place survived, and it became the refuse dump of Jerusalem, a place of continual smoke from burning rubbish. In the public mind it became synonymous with hell, a visible image of what that place must be. But there was no place for child-sacrifice in true worship of God, and devout Jews would claim there never was. They saw the confirmation of this in the actions of Abraham, their father in faith, how God stayed his hand as he was about to sacrifice his son Isaac.

The story of Abraham and Isaac is full of high drama. The demand that Isaac be sacrificed seemed to utterly contradict God's promise that the boy would pass on Abraham's line into the distant future. It was a radical trial of faith, and no greater test of obedience could be set. Abraham's heart was pierced by the boy's innocent question, "Where is the lamb for the burnt offering? Finding it impossible to tell his son that he was the intended victim, Abraham stammered, "God will provide." St. John may well have this episode in mind when he wrote, "God loved the world so much that he gave his only Son" (3:16). It raises several acute questions. Why did God ask Abraham to sacrifice his son? Why did Abraham intend to obey? Indeed why did God allow his own divine Son to be sacrificed? The God who spared the son of Abraham and showered him with blessings, did not spare his own Son, but left him in the hands of his enemies for our redemption.

Unlike Isaac, Jesus was aware of what lay ahead. "The Son of Man must suffer," he said. Shortly before the Transfiguration, when he first told the disciples what he was to suffer, Peter prayed that God would not allow such a thing to happen. The Lord's response was instant and severe, "Get behind me, Satan. You are thinking not as God does, but as humans do" (Mk 8:33). In dealing with God we must have faith and trust. On the cellar wall of a bombed-out house in Cologne an unknown fugitive, obviously Jewish, left a testimony of trust that only came to light when the rubble was being cleared away after World War II. It read: "I believe in the sun even when it is not shining. I believe in love even when I do not feel it. I believe in God even when he is silent." That is the faith of Abraham, and is the kind of faith we should seek as well.


The freedom of letting go

Abraham is portrayed as being willing to let go of what was most precious to him, the only son of his old age. In being willing to let his son go to God, he went on to receive him back as a gift. Many people find it a very disturbing story, because it portrays God as asking Abraham to sacrifice his only beloved son as a burnt offering to God. We are rightly shocked by the image of God asking a father to sacrifice his son in this way. Abraham lived about a thousand years before Christ. In the religious culture of that time it was not uncommon for people to sacrifice their children to various gods. The point of the story seems to be that the God of Israel is not like the pagan gods. If Abraham thought that God was asking him to sacrifice his son Isaac like the people who worshipped other gods, he was wrong. God was not asking this of Abraham. Yet, the willingness of Abraham to let go of what was most precious to him if that was what God was asking remained an inspiration to the people of Israel. He had already shown a willingness to let go of his family and his homeland as he set out towards an unknown land in response to God's call.

The early church understood the relationship between Abraham and Isaac as pointing ahead to the relationship between God the Father and Jesus. Like Abraham, God was prepared to let go of what was most precious to him, his divine Son, out of love for humanity. God was prepared to let his Son take on our flesh, with all the dangers that entailed. Saint Paul marvels at this generosity of God on our behalf, as he writes, 'God did not spare his own Son, but gave him up to benefit us all.' God let his precious Son join in our humanity even though the consequences meant the rejection of Jesus by his own people and, ultimately, his crucifixion. Even after Jesus was crucified, God continued to give him to us as risen Lord. When Paul contemplates this self-emptying love of God for us, he asks the rhetorical question, 'With God on our side who can be against us?' Iif God's love for us is so total, then we have nothing to fear from anything or anyone.

Peter, James and John are taken up a high mountain by Jesus, and have an experience which takes their breath away. It was an experience so precious that Peter could not let it go. He wanted to prolong it indefinitely and so he says to Jesus, 'Rabbi . . . let us make three tents, one for you, one for Moses and one for Elijah.' He and the other two disciples had a fleeting glimpse of the heavenly beauty of Christ, and did not want to let go of it. Beauty attracts the eye and the heart; it calls out to us. Yet, Peter and the others had to let go of this precious experience; it was only ever intended to be momentary. They would receive it back in the next life as a gift. For now, their task was to listen to Jesus, 'This is my beloved Son. Listen to him.' That is our task too. We spend our lives listening to the Lord as he speaks to us in his word and in and through the circumstances of our lives; we listen to him as a preparation for that wonderful moment when we see him face to face in eternity and we can finally say, 'it is wonderful to be here.'


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