The liturgy of our second Sunday of Lent is based on the following readings: Genesis 12:1-4; Psalm 33; 2 Timothy 1:8-10; Matthew 17:1-9.

Its central message is found in the two dramatic events whereby Abram is called by the Lord to leave his homeland and his father’s house for a new country that the Lord will give him.

At Abram’s old age, that was asking too much of him; though different peoples have experienced such a hard time differently! In Abram’s case, it was a request accompanied by a great promise by none other than Yahweh himself:  the Lord would make of him a great nation and his name would be a blessing.
 
The Lord would further identify himself with Abram and his descendents, in their dealing with other nations. After giving it a thought whose echo is still felt, Abram obeys, and leaves all behind for the new land.

Psalm 33 tells us that the Lord fulfills what he promises and provides for every difficulty.

The Gospel  according to Matthew narrates the second dramatic event of the transfiguration of the Lord Jesus´ external appearance, with the momentary presence of Moses and Elijah, authenticated by the voice of God the Father.

On this occasion only three of the Apostles had been invited to witness this revelation; after which they were warned to speak of it only after Jesus´ resurrection from the dead.

Although these two dramatic events took place at a different time and far apart in human history, both have disturbed many people’s mind as they question God’s purpose and timing: How could this happen given the shifting fidelity of the Jewish people!

What matters is that God calls Abram to be the father of a numerous people in a new country.

At Abram’s old age it was hoping against hope. But slowly it happened not withstanding the lag of time, so many incidents, lots of adventures and setbacks in their history.

From Israel a number of nations are yet to learn from their own shifting fortunes and misfortunes that what God has willed will finally happen.

For a better understanding of the event, the journey made by Abram may be understood not only as the physical one that he made from one country to another, but as a symbol of the journey from this life to the other ; the eternal life.

Like wise, the chosen people are not just the physical descendents of Abram, but the baptized Christians like you and me. God has promised you eternal life and with your faithful cooperation he will fulfill his promise, let alone the confusing turns of human history and the weakness of human heart.

The transfiguration of Jesus as narrated in our liturgy has not been simple to interpret.

But since Jesus in his dealing with people, had deliberately avoided much outward showing of his divine nature, by this event he unveiled the divine and physical glory of his human nature.

And this would reassure his most intimate apostles of the urgency of practicing his teaching after his death and resurrection.

In fact this is what happens when we hear St. Paul asking Timothy to endure with him the fatigues and trials of preaching the Gospel. That whatever the case, they must fulfill their mission.

In the last analysis, the three readings converge on the theme of Faithful obedience: The Book of Genesis shows us the internal experience of Abram’s faithful obedience: "So Abram went as Yahweh told him…” v.4. We can imagine the kind of confidence that inspired him to leave his country and his father’s house in order to respond to the promise.

Jesus’ transfiguration too had a very reassuring impact on the disciples’ capacity to interpret well Jesus’ resurrection, hence enabling them to be faithful and in obedience to his teaching.

This is echoed by Paul’s words to Timothy that they had to endure all for the sake of their mission.
Our liturgy invites us to reexamine the idea of obedience which is at risk in our post modern society. It is becoming hard to define it positively.

At times we think of obedience as the mere control of our freedom, an imposition curtailing the expression of our will. It sounds to us today as a renunciation of our own thoughts, ideas, and autonomy.

The liturgy of this Sunday of lent urges us to redefine obedience positively. And recognize that the good reason requires it.  Obedience serves the common good. We do obey because we recognize that someone may be in a better position to determine the good for us all.

And in case of God, we obey because the ways of God do surpass our human understanding. Hence obedience for us today should not be looked at as conformism which implies the passivity of non-decision, but rather our positive engagement in creating harmony in our society.

Ends