Homily for the Second Sunday of Lent (Cycle B)
Based on the Gospel of Mk. 9:2-10; 1st Reading - Gn. 22:1-2, 9a-13,
15-18; 2nd Reading- Rom. 8:31b-34
From the Series of “Reflections and Teachings of the Desert”
MOUNTS
OF SACRIFICE AND TRANSFIGURATION
‘This is my Son, the Beloved. Listen to
him.’ - Mk. 8:7
We have titled this homily “Mounts
of Sacrifice and Transfiguration” to refer to the two mountains that are
mentioned in this Sunday’s Gospel and First Reading.
1.
Spotlighting the Mount of Sacrifice:
The Mount of Sacrifice, the first
mountain, is Mt. Moriah, which is the location of the attempted sacrifice of
Isaac, Abraham firstborn and only son. Its location is identified in 2 Ch. 3:1
where it is aptly described as: “Solomon
then began to build the house of Yahweh in Jerusalem on Mount Moriah where
David his father had a vision. It was the place prepared by David, the
threshing floor of Ornan the Jebusite.”
Concerning the identity of Mt.
Moriah, footnote b of Gn. 22:2 says: “2
Ch. 3:1 identifies Moriah with the hill on which the Jerusalem temple was later
built. Subsequent tradition accepted the identification.”
Our online research (Wikipedia
online, accessed 4 October 2013) yields the following information:
“Moriah (Hebrew: מוֹרִיָּה,
Modern MoriyyaTiberianMôriyyā ; "ordained/considered by the LORD")
(Arabic: مروةMarwah) is the name given to a mountain range
by the Book of Genesis, in which context it is the location of the sacrifice of
Isaac. Traditionally Moriah has been interpreted as the name of the specific
mountain at which this occurred, rather than just the name of the range.
Biblical references
In modern
translations of the Bible, the word Moriah is used only twice:
·
Genesis
22:2: "And He said: 'Take now thy son, thine only son, whom thou lovest,
even Isaac, and get thee into the land of Moriah; and offer him there for a
burnt-offering upon one of the mountains which I will tell thee of.'"
·
2
Chronicles 3:1: "Then Solomon began to build the house of the LORD at
Jerusalem in mount Moriah, where [the LORD] appeared unto David his father; for
which provision had been made in the Place of David, in the threshing floor of
Ornan the Jebusite."
Speculation and
debate
In the book of
Chronicles it is reported that the location of Araunah's threshing floor is
"in mount Moriah" and that the Temple of Solomon was built over
Araunah's threshing floor. This has led to the classical rabbinical supposition
that this is at the peak of Moriah.
There is debate as to
whether the two references (Genesis 22:2 and Chronicles 3:1) are correctly
translated as the same word. For example, in the LXX, these verses are
translated as:
·
Genesis
22:2: "And he said, Take thy son, the beloved one, whom thou hast
loved—Isaac, and go into the high land, and offer him there for a whole-burnt-offering
on one of the mountains which I will tell thee of"
·
2
Chronicles 3:1: "And Solomon began to build the house of the Lord in
Jerusalem in the mount of Amoria, where the Lord appeared to his father David,
in the place which David had prepared in the threshing-floor of Orna the
Jebusite."
Some interpretations
of a biblical passage concerning Melchizedek would indicate Jerusalem was
already a city with a priest at the time of Abraham, and thus is unlikely to
have been founded after this, at the site of a sacrifice made by Abraham in the
wilderness. However the view that Salem refers to Jerusalem (then Jebus) and
not peace (shalome, shelomo) is of heavy debate between many sects of Jews and
Christians. Moria is now the birthplace for the Zion Christian Church (ZCC).
In consequence of
these traditions, Classical Rabbinical Literature theorised that the name was a
(linguistically corrupted) reference to the Temple, suggesting translations
like the teaching-place (referring to the Sanhedrin that met there), the place
of fear (referring to the supposed fear that non-Israelites would have at the
Temple), the place of myrrh (referring to the spices burnt as incense).Targum
Pseudo-Jonathan interprets the name as land of worship, while the Samaritan
Targum regards it as being land of vision.[5]
Most modern biblical
scholars, however, regard the name as a reference to the Amorites, the initial
a via aphesis; the name is thus interpreted as meaning land of the Amorites.
This also agrees with the biblical text as it appears in the SyriacPeshitta –
where the near-sacrifice occurs at the land of the Amorites, and in the
Septuagint, where, for example, 2 Chronicles 3:1 refers to the location as Ἀμωρία
– Amōriā. This would give it the same etymological root as Hamor, a person's
name in the narrative at Genesis 34 which concerns Shechem. Some scholars also
identify it with Moreh, the location near Shechem at which Abraham built an
altar, according to Genesis 12:6. Hence a number of scholars believe that
Moriah refers to a hill near Shechem, supporting the Samaritan belief that the
near-sacrifice of Isaac occurred on Mount Gerizim – a location near Shechem.
Some scholars
reference the conversation Jesus had with the Samaritan woman at the well,
where He stated that the Samaritans were inaccurate in their knowledge of the
worship of God (John 4:21–24). Acknowledging the intended similarity between
the sacrifice of Isaac and the crucifixion of Jesus, they make the connection
that Moriah would be the same location where Jews made sacrifices at the Temple
of Solomon. Isaac carrying the wood for the sacrificial fire as Jesus carried
the cross; the reference in Hebrews 11:17–19 to Abraham believing God could
raise Isaac from the dead; Isaac being Abraham's "only" son and Jesus
being God's only begotten Son; all make the correlation between the two events
point to Moriah being the Temple site. Now that there is no temple and the
traditional sacrifices have ceased, we are left with only the sacrifice made by
Jesus Christ and worshiping God in Spirit and Truth.”
2.
Spotlighting the Mount of Transfiguration
The mountain of Transfiguration,
the second mountain, is the mountain mentioned in today’s gospel where Jesus
was transfigured in front of his three selected disciples, Peter, James and
John. According to an online research (newadvent.org, accessed 1 Oct. 2013),
its location is reported as:
“Already in Apostolic
times the mount of the Transfiguration had become the "holy mount" (2
Peter 1:18). It seems to have been known by the faithful of the country, and
tradition identified it with Mount Thabor. Origen said (A.D. 231-54)
"Thabor is the mountain of Galilee on which Christ was transfigured"
(Comm. in Ps. lxxxviii, 13). In the next century St. Cyril of Jerusalem
(Catechetical Lectures II.16) and St. Jerome (Epistles 46, 53 and 108) likewise
declare it categorically. Later St. Proculus, Patriarch of Constantinople (d.
447; Orat. viii, in Transfig.), Agathangelus (Hist. of Armenia, II, xvii), and
Arnobius the Younger (d. 460; Comm. in Ps. lxxxviii, 13) say the same thing.
The testimonies increase from century to century without a single dissentient
note, and in 553 the Fifth Council of Constantinople erected a see at Mount
Thabor (Notitif. Antioch. . . . patriarch.).
Some modern writers claim
that the Transfiguration could not have taken place on Mount Thabor, which,
according to Josephus, was then surmounted by a city. This is incorrect; the
Jewish historian speaks neither of a city nor a village; he simply fortified,
as he repeats three times, "the mount called Itabyrion" ("Bell.
Jud.", II, xx, 6; IV, i, 8; Vita, 37). The town of Atabyrion of Polybius,
the Thabor or CelesethThabor, the "flank of Thabor" of the Bible, is
situated at the foot of Mount Thabor. In any case the presence of houses on a
wooded height would not have made it impossible to find a place apart.
It is again objected
that Our Lord was transfigured on Mount Hermon, since He was at that time in
its vicinity. But the Synoptics are all explicit concerning the lapse of time,
six days, or about eight days including those of departure and arrival, between
the discourse in Cæsarea and the Transfiguration, which would infer a somewhat
lengthy journey. Moreover the summits of Hermon are covered with snow as late
as June, and even the lesser peaks of 4000 or 5000 feet are likewise
snow-covered in February and March, the period of the Transfiguration. Finally,
the ancients judged of the height of mountains by their appearance, and Thabor
especially was considered a "high mountain", if not by David and
Jeremias, at least by Origen and St. Jerome and the pilgrims who made the
ascent.“
The story about the sacrifice of Isaac is reported in
today’s First reading from Gn. 22:1-2, 9a-13, 15-18, which says:
It happened some time
later that God put Abraham to the test. ‘Abraham, Abraham’ he called. ‘Here I
am’ he replied. ‘Take your son’ God said ‘your only child Isaac, whom you love,
and go to the land of Moriah. There you shall offer him as a burnt offering, on
a mountain I will point out to you.’When they arrived at the place God has
pointed out to him, Abraham built an altar there, and arranged the wood. The he
bound his son Isaac and put him on the altar on top of the wood.Abraham
stretched out his hand and seized the knife to kill his son.But the angel of
Yahweh called to him from heaven. ‘Abraham, Abraham’ he said. ‘I am here’ he replied.‘Do not raise your
hand against the boy’ the angel said. ‘Do not harm him, for now I know you fear
God. You have not refused me your son.’Then looking up. Abraham saw a ram
caught by its horn in a bush. Abraham took the ram and offered it as a
burnt offering in place of his son.
The angel of Yahweh
called Abraham a second time from heaven. ‘I swear by my own self -it is Yahweh
who speaks -because you have done this, because you have not refused me your
son, your only son,I will shower blessings on you, I will make your descendants
as many as the stars of heaven and the grains of sand on the seashore. Your
descendants shall gain possession of the gates of their enemies.All the nations
of the earth shall bless themselves by your descendants as a reward for your
obedience.”
3. Spotlighting
the Son, the Beloved One:
Spotlighting “the intended similarity between the sacrifice of
Isaac and the crucifixion of Jesus” (See above section regarding the research
on Mt. Moriah) , leads us to the consideration of the commonality between the
three readings for this Second Sunday of Lent that focused on the only beloved
Son, the Isaac of Abraham and Jesus Christ of God the Father.
Concerning the sacrifice of
Isaacin today’s First Reading , footnote a of Gn. 22:1-2, 9a-13, 15-18 says: “The narrative is commonly credited to the
‘Elohistic’ stream of tradition but it includes ‘Yahwistic’ elements; vv.
11:14,15,18 and the name Moriah in v. 2. It is the basis of the ritual
prescription for the redemption of the first-born of Israel: like all ‘first
fruits’ these belong to God; they are not, however, to be sacrificed but bought
back, ‘redeemed’. Ex. 13:11. Lying behind the story, therefore, is the
condemnation of child-sacrifice, See Lv. 18:21, so often denounced by the
prophets. In this incident, Abraham’s faith reaches its climax - the story’s
second lesson,more profound than the first. In the sacrifice of Isaac, the
Fathers saw the prefiguring of the Passion of Jesus,
the only-begotten Son.”
The
following are the verses from the First Reading that contain the word ‘son’:
Ex. 13:11- When Yahweh brings you to the land of
the Canaanites - as he swore to you and your fathers he would do- and give it
to you, you are to make over to Yahweh all that first issues from the wombs.
And every first-born cast by your animals: these males belong to Yahweh.
Ws. 10:5 - Again, when, concurring in wickedness,
the nations had been thrown into confusion, it was she who singled out the
virtuous man, preserved him blameless before God and fortified him against pity
for his child.
Heb. 11:17f -It was by faith that Abraham, when put
to the test, offered up Isaac. He offered to sacrifice his only son even though
the promises had been made to him.
Jm. 2:21-22 - You surely know that Abraham our
Father was justified by his deed, because he offered his sons Isaac on the
altar? There you see it: faith and deeds are working together; his faith became
perfect by what he did.
Gn. 22:2, 10-18 - ‘Take your son’ God said ‘your
only child Isaac, whom you love, and go to the land of Moriah. There you shall
offer him as a burnt offering, on a mountain I will point out to you.’ Abraham
stretched out his hand and seized the knife to kill his son.But the angel of
Yahweh called to him from heaven. ‘Abraham, Abraham’ he said. ‘I am here’ he replied.‘Do not raise your
hand against the boy’ the angel said. ‘Do not harm him, for now I know you fear
God. You have not refused me your son.’Then looking up. Abraham saw a ram
caught by its horn in a bush. Abraham took the ram and offered it as a
burnt offering in place of his son. The
angel of Yahweh called Abraham a second time from heaven. ‘I swear by my own
self-it is Yahweh who speaks -because you have done this, because you have not
refused me your son, your only son,I will shower blessings on you, I will make
your descendants as many as the stars of heaven and the grains of sand on the
seashore. Your descendants shall gain possession of the gates of their
enemies.All the nations of the earth shall bless themselves by your descendants
as a reward for your obedience.
Jn. 3:16 - Yes, God loved the world so much that he
gave his only Son, so that everyone who believes in him may not be lost but may
have eternal life.
Rm. 8:32- Since God id not spare his own Son, but
gave him up to benefit us all, we may be certain, after such a gift, that he
will not refuse anything he can give.
Heb. 11:17 -It was by faith that Abraham, when put
to the test, offered up Isaac. He offered to sacrifice his only son even though
the promises had been made to him.
1 Jn. 4:9-10 -God’s love for us was revealed when
God sent into the world his only Son so that we could have life through him.This
is the love I mean, not our love for God, but God’s love for us when he sent
his Son to be the sacrifice that takes our sins away.
Still focusing on the word ‘son’,
the Second Readingfrom Rom. 8:31b-34 gives the following text:
Rom. 8:32 -Since God did not spare his own Son, but
gave him up to benefit us all, we may be certain, after such a gift, that he
will not refuse anything he can give.
Today’s gospel,Mk.
9:2-10, further yields the following verse concerning the ‘Son”:
Mk. 9:7 - And a cloud came, covering them in shadow; and there came a
voice from the cloud, ‘This is my Son, the Beloved. Listen to him.’
We also have the word ‘Son of Man’ in the following
verses:
Mk. 9:9 - As he came down from the mountain he
warned them to tell no one what they had seen, until after the Son of Man had
risen from the dead.
Mk. 8:31 - And he began to teach them that the Son
of Man was destined to suffer grievously, to be rejected by the elders and the
chief priests and the scribes, and to be put to death, and after three days to
rise again.
4.
Conclusion:
We
conclude this piece by saying that because of the intended similarity between
the sacrifice of Isaac and the crucifixion of Jesus Christ, the mounts of Mt.
Moriah and of the Transfiguration share the same purpose and meaning also.
Mt.
Moriah has become the mount of sacrifice for Isaac, Abraham only beloved son.
Mt.
Tabor, as the most popularly accepted as the mountain of Transfiguration, has
also become the location where the crucifixion and resurrection had been
foretold by Jesus Christ to his three closest disciples, Peter, James ad John, who
were“the privileged witnesses of the
transfiguration, 9:2, and of the agony, 14:33, cf. 1:29; 13:3’ according to
footnote d of Mk. 5:37”.
