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Home  / News & Publications /  Michigan Catholic News / 2010 /  We follow Jesus in order to imitate Him

by Fr. Richard C. Macey special to The Michigan Catholic
Published February 19, 2010

First Reading: Genesis 15:5-12, 17-18
The narrative describes the ritual, which sealed the covenant that God made with Abraham. He will be given a new name – from Abram to Abraham, which have the same meaning. The promise is repeated several times in the longer narrative. It will use three places to describe the numerous descendants of Abraham: the sky ("count the stars" in Genesis 15:5), the land ("like the dust of the earth" in Genesis 13:16, 28:14), and the sea ("like the sands of the sea" in Genesis 32:13). These "places" are reflected in the first three days of creation in Genesis 1.

The splitting of the five animals was used in some human contracts between nations. It may signify what would happen to the party, who breaks the agreement between them. They would be sacrificed to the gods, who were called upon to witness the promises of each party.

The borders of the land of promise was much greater than the territorial boundaries of Israel. The Euphrates is the major river in the middle of present day Iraq. The source of the river runs from southern central Turkey.

Second Reading: Philippians 3:17 - 4:1 (Short form: Philippians 3:20 - 4:1)
Paul contrasts the two ways of life: those who were concerned about "earthly things" and those who await what is "in heaven." He offers himself "with others" as a model. He asks that the Philippian Church "join with others in being imitators of me." Paul already stated that "Christ will be magnified in my body." Now, he provides the example for the Church to follow in future generations – being a model for others and inviting them to continue the practice for future generations.

Those who choose an opposing way of life are addressed in four assertions: "their end … their god … their glory … their minds. …" They reverse the proper order for life. "We" are focused upward and to the future. "They" are focused downward and to their present desires. "Savior" was a title also used by the emperor. Paul applies it to Jesus Christ, who was "the power" to "bring all things into subjection to Himself."

Paul reveals that the coming of "the Lord Jesus Christ" will "change our lowly body." Our anticipation of this event transforms even daily life. In the closing verse, Paul affirms his affection for the Philippians. He repeats the word "joy," which is used six times in this letter. It is also the letter with "rejoice!" twice in Philippians 4:4.

Like all parishes, we have a bad practice of many people leaving Mass early. It was a growing problem! At one youth Mass, I pointed out to the people that they must be a better model for our youth. The youth see what they are doing. The first step of not returning to Mass is seeing others who do not think it to be important enough to stay until it is over. I told them that they must be an example for our younger generation of Catholics. I wasn't sure how that message would be taken. But I didn't see anyone leave early at that Mass. Actually, it seems that the number that left early decreased at Mass for weeks afterward. Maybe the appeal to teach by example is still a powerful tool to remind us of being witnesses to our faith.

Gospel: Luke 9:28b-36
The Gospel lesson for the Second Sunday of Lent is the Transfiguration. Some exegetes have interpreted it as a displaced account of the resurrection or an anticipation of that event. The description of the event describes what happens when coming before the glory of God, such as Moses' appearance, when he spoke before God (Exodus 34:29). This is the only place in the Lucan narrative, other than Jerusalem, where the evangelist tells us that Jesus "went up." The scene comes between the first and second prediction of the Passion by Jesus (Luke 9:22, 44).

Peter, John and James (a reverse order from the other Synoptic Gospels) form the inner circle of the Twelve. Luke also mentions them in Luke 8:51, when Jesus healed the daughter of the synagogue official.

The mountain is the traditional place of communion with God. The description of the cloud that "came and cast a shadow over" them is the same Greek verb used to describe the presence of God, which "settled down upon" the tabernacle in Exodus 40:35. Along with Peter's reference to making three tents, some scholars see a fulfillment of the eschatological hope of the Jewish Feast of Tabernacles, the expectation of God's return to re-establish justice among His people (see Hosea 12:10). The scene occurs "while He was praying." The Gospel of Luke places Jesus at prayer in significant moments during His ministry, e.g., Luke 3:21, 5:16, 9:18, 11:1, 22:41f. Prayer is mentioned three times in the last reference on the Mount of Olives on the night before He died.

Moses and Elijah have traditionally been explained as representatives of the Law and Prophets, two major sections in the Jewish Bible. They were expected to play a part in the final age of creation. A "prophet like" Moses was to come (Deuteronomy 18:15,18). Elijah went up in a fiery chariot (2 Kings 2:11). He did not die. The expected return of Elijah is still mentioned in the Jewish seder. They also are in the closing verses of the Septuagint, the Greek version of the Old Testament, which was most quoted in the New Testament. It is the only place in the Old Testament, where they are mentioned together.

The narrative mentions "His exodus," connecting the saving work of Jesus with the salvific act of God for His people. The exodus from Egypt became a model and promise of God's action on behalf of His people throughout their history. The reference to His exodus may also refer to His ascension into heaven at the end of the Gospel (Luke 24:51).

The divine voice from the cloud reaffirms the intimate relationship with Jesus as "my chosen Son." This repeats the scene at the baptism of Jesus (Luke 3:22), which began the Galilean ministry of Jesus. Now, it stands at a new stage in Jesus' journey to Jerusalem, which begins in Luke 9:51. It will also be the time when "power from on high" is promised to those who await the promise of the Father, as we do in this great season of anticipation and expectation in Lent.

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.