March 16: Second Sunday of Lent

Is God vulnerable?

Gn 15:5-12, 17-18; Ps 27:1, 7-8, 8-9, 13-14; Phil 3:17—4:1; Lk 9:28b-36

Abraham is often thought of as the example of perfect faith. He does everything God tells him to without hesitation or question. He leaves his home to travel to another land, he accepts God’s promise of land, descendants and blessings, and even takes his son to be sacrificed without hesitation. At least, it seems this way.

Today’s Old Testament reading shows us that Abraham (Abram) is just as human as the rest of us. He allows himself to be vulnerable with God, revealing that, though he has faith, he also has doubts.

He needs more than just God’s word. He needs something tangible to prove that God will keep this promise of land, descendants and blessings.

The second part of the story may seem strange or confusing for modern readers. God’s instructions to Abram reveal that God is about to make a type of treaty with him. In this type of treaty, the one who has made a promise walks in between two halves of an animal carcass. This signifies that, if the person goes back on his word, they will suffer the consequences of their deceit. The suggested consequence, of course, is that the person will receive a similar punishment of being split in half.

While this is likely understood as a symbolic consequence rather than a literal one, the purpose is clear. By making a promise within this treaty format, the person is making themselves vulnerable to suffer the consequences of going back on their word. The smoking pot and fire torch are to be understood as God passing between the carcasses. God saw Abram’s vulnerability and has chosen to be vulnerable in kind.

There is a common assumption that God cannot be hurt, that God is too big and powerful to be weak or vulnerable in any way. The Old Testament God is often thought of as being all-powerful, tyrannical and even cruel. But this cannot be further from the truth.

We do see some examples of ancient Near Eastern beliefs about gods among the Old Testament presentations of God. The warrior God that we see in Exodus is an example of this. Mostly what we see, though, is a God who loves deeply, yearns for connection and fears being abandoned or slandered.

God lays it all on the line for Abram in this story by making a one-sided agreement with him. Abram does not have to hold up any side of this bargain. Only God’s reputation is on the line now. No matter what Abram does, God must keep this promise or suffer the consequences, whatever they may be.

The psalmists use these same fears against God when they are desperately crying out for help. Many psalmists argue that if God allows them to go down to Sheol (a murky underworld), then they cannot call on God and he cannot respond because God is not in Sheol. As such, it would not be possible for the psalmist to praise God or to spread word of his great saving act.

Without an act of deliverance, God will lose the psalmist’s praise, and God’s reputation will be damaged. If God allows to the wicked to prosper and overcome the righteous, then he loses power and respect.

Vulnerability is one of the most difficult parts of being human. It is also the most important. Most of the important things that we want out of life require us to be vulnerable.

All types of relationships require vulnerability, be it with family, friends or romantic partners. We must have some type of vulnerability to be successful at our jobs, too.

Allowing oneself to be vulnerable is difficult, of course, because we might end up rejected, deceived or humiliated. Refusing to be vulnerable can protect us and sometimes we do need to protect ourselves. However, refusing to be vulnerable as a rule also means we lose out on reciprocity, support, closeness and love.

God understood this. So, when Abram made himself vulnerable to God, God responded in kind. This allowed Abram to feel safer and for God to have the opportunity to create the close relationship he desired.

How can you use this Lenten season to grow in vulnerability?