2nd Sunday of Lent - Year C - 2025

Jeff Bagnall • 7 March 2025

Previously in chapter 12 of Genesis we read that God spoke to Abram and told him to uproot and go to where God would lead him, and that his descendants would be many, although his wife was barren. Today ( Genesis 15:5-12, 17-18 ) we have a second encounter between God and Abram, who is now in the land between the Euphrates river and the Mediterranean sea. God says that he will have his own offspring and the descendants will be as many as the stars in the sky; and this promise is sealed with what is thought to have been a traditional covenant ceremony usually symbolising that both parties stake their lives and their relationship together, but here it is a unilateral promise from God Who alone passes between the carcasses. These stories in Genesis are recorded after many decades of verbal transmission and inevitably after adaptation to different situations and developments in belief, but they are held as part of the Sacred Scriptures of the Jewish people – and now part of the Christian Bible.

We read from Paul’s letter to the Philippians on the second of Advent last year where there is some background information about this letter. In this extract Paul seems to be addressing the problem that some of the Christians there, were acting as though what they did in their material existence on earth had no impact on their spiritual lives. So Paul wants to stress the reality of the Christ’s embodiment on earth and even his death on the cross – Paul himself is suffering confinement in prison as he writes, but he believes in the value of the physical because of the glorified body which we will have after death. He has a hope in seeing his Saviour soon; we do not know whether this is referring to his own death or to the climax and End of the world. Though he has to correct them, he still expresses his love for this mainly Gentile community of Christians that started in the house of Lydia.

The Gospel is the story of the transfiguration ( Luke 9:28-36 ), which links well with the second reading from Philippians. A few verses before our reading Jesus has spoken about the true attitude to have to life this side of eternity: “What does it profit them if they gain the whole world but lose or forfeit themselves?” Older translations use the word ‘soul’ but this misrepresents the meaning in our times when many think of a person as divided into body and soul, whereas in Jesus’ culture, the word referred to the whole self – its true value. These verses are suitably followed by a vision of Jesus in the after-life, where the body is glorified and the person will be in the company of all. In the stories about Moses, the end comes with him just disappearing from the scene, and as for Elijah the prophet, the story goes that he was whisked away to heaven in a chariot. The disciples are quite lost as to what to say or do, but the lesson in the context of today’s readings, is in some way about the grandeur of the human person (body and soul).

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Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

7th Sunday of Easter - 2026 - Year A

by Jeff Bagnall • 15 May 2026

Thursday is t he feast of the Ascension . It’s not that Jesus has left this world, but rather that He is everywhere and especially in all other human beings whom we meet! But now to Sunday’s readings —-

6th Sunday of Easter - 2026 - Year A

by Jeff Bagnall • 8 May 2026

The first reading is from the point in Acts where Luke tells of the extension of Christianity beyond the confines of Judea and the limits of the Jewish religion. Christianity is spread by Philip, one of the ‘deacons’ appointed to help the Hellenists in Jerusalem (see last week’s first reading). He goes to the Samaritans, who had become separated from the Jewish faith when they intermarried with non-Jews centuries earlier, and who were despised by the Jews. We have mixed reports about them in the Gospels: Jesus sent the chosen twelve out saying “Do not go among the Gentiles or enter any town of the Samaritans” (Matthew10:2-6); Jesus tells the parable of the Good Samaritan (Luke 10:25ff); and in John’s Gospel (Chapter 4), Jesus talks with a Samaritan woman and many Samaritans come to believe in him through her testimony. Philip had been commissioned through the laying on of hands by the Apostles specifically to pastor the Hellenists in Jerusalem, but now we see him as a missionary (sometime translated as an evangelist – one who preaches the Good News) to the Samaritans. He is successful Luke tells us, because of his words and the miracles attributed to him; many of them are baptised; we recall that Peter had told the Jews, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call.” (Acts 2:38f). Peter’s words imply that baptism brings the gift of the Holy Spirit and is open to “whomever God will call.” But when the Apostles in Jerusalem hear of this they send Peter and John to lay their hands on the Samaritans for them to receive the Spirit. Behind this we might detect some edginess between the ‘mother’ church’s leaders and the successful evangelist, Philip, though it is not made explicit, for Luke when he was travelling with Paul stayed with Philip at his house in Caesarea (Acts 21:8-10). We learn from this reading about the growth of the Church both as a community of the Spirit and as an organised body (of Christ); the process will always be difficult and is still going on in the worldwide context of the Church to this day – we all play a part in this.