Second Sunday of Lent February 20, 2005

Genesis 12: 1-4a 2 Timothy 1: 8b-10 Matthew 17: 1-9

In the diocesan pre-marriage evaluation given to most couples preparing for marriage in the Church, there is a question which is posed twice, in two different forms. It asks whether infidelity to marriage by one of the partners ends the marriage. Most often the response is that it does. Almost universally, however, the parties are surprised to hear that the preferred answer to this question is that it does not.

A scriptural image which is used often and in different forms describes the relationship between God and mankind, represented by the Chosen People of the Old Testament and thus, now, between God and ourselves, is that of marriage. God has entered into an unbreakable bond or union with us which is best understood in our human experience by the unbreakable bond of true marriage. During this time of Lent, this period of preparation for the renewal of our commitment to God at Easter, we are offered the opportunity to consider this relationship between God and ourselves and how there us need for healing and reconciliation between God and ourselves. Last week we began this consideration by hearing the story of the rejection of God by Adam and Eve. Their sin was a rejection of the love of God and the trust they were to place in that love. What occurred by this sin was not unlike the breach, the serious harm done to a marriage relationship by an act of infidelity to the marriage bond. Such an act severely tests the love and the trust which is to be present in marriage.

Today we are introduced to the process of reconciliation. How is the effect of this offense to be overcome. How is that lack of trust which so harmed and hurt the relationship to God to be healed. The choice made by Adam and Eve is the same lack of trust which is evident in our lives when we choose to reject Godliness, the call that is ours to be reflection of God, by sin. It is the choice we make when we elect to act for selfish purposes which not only affect our relationship with God but which also harm others around us and even ourselves. The question before us is how does this reconciliation, this restoration of the wholeness caused by this injury, take place.

In human relationships, the first step involves the one who has been offended, who has been hurt. That one must make a decision, must have the willingness to overlook the offense. If I have been hurt, am I able to be convinced within myself that it is the relationship itself which is most important. Even though I have been deeply hurt and rejected, can the relationship be restored by an action on my part. Am I not only willing to forgive, but also willing to make a genuine effort to build, to strengthen, and actually add new dimension to the relationship.

In the journey toward healing and reconciliation with God which Lent represents, this is exactly what the Word of God, God’s communication with us through Scripture, suggests. In the person of Abraham, the subject of the passage from Genesis which we heard, an offer is made to him of a new land, descendants beyond numbering, blessings in many different ways. In this image we have portrayed to us the offer God is making to restore the relationship with mankind in ways beyond imagining. This is what is also offered to us. This is God action on our behalf. This is the offer God makes to us. As Paul reminds Timothy, there are no other criteria or tests other than faith in Jesus Christ and putting into practice his words and teachings.

In the vision on the mountain that Peter, James and John experience, this is made clear. “This is My Son.” This is the reality of my presence with you. Listen to what he says. Do what he teaches. Follow where he goes. Reconciliation will be achieved through him. Every obstacle will be overcome. It will not be easy. There will be challenges, as certainly the crucifixion he will experience represents. But what follows, the resurrection, which is the reality of which they have now only had a vision, will make every effort worthwhile.

In the restoration of a marriage relationship which has been harmed by infidelity, there must be a willingness, an openness by the one who has been harmed and offended to restore hope and trust. That is a necessary first step. This must be met by a response which is likewise made in genuine hope and trust. The steps taken will be faltering at times as doubts will persist. But the vision, the hope, the trust of what will be in the renewed and strengthened commitment is the motivation that underlies all the efforts that are made. So, too, in our lives, in overcoming the choices we have made that have distorted the image of God that we are to be, it is the hope and the trust which God’s open, willing, loving call generates in us which moves us to restore that loving union with our God.