HAIL O HOLY CROSS!

(Homily for the Feast of the Exaltation of the Holy Cross)

Today we have the grace to celebrate the feast of the Exaltation of the Holy Cross, also known as the Feast of the Triumph of the Holy Cross. It is an immovable feast, little wonder we are celebrating on a Sunday. This Feast commemorates not only the finding of the True Cross, but also the spiritual and redemptive significance of Christ's crucifixion. A symbol of suffering and salvation, the cross becomes the heartbeat of faith. Today we must vehemently affirm that exalting the cross of Christ means exalting the boundless love of Jesus, the infinite love of God.

 The Feast of  the exaltation of the Holy Cross celebrated every  year on the 14^th of September recalls  three historical events and I would like to make a panoramic presentation about them, so that you understand more what we are  celebrating today. the first is the Discovery in the year ad 320 of the true cross of Jesus Christ by Saint Helena Saint Helena was the mother of the emperor Constantine; the second is the dedication of church built by Constantine in the year 335, on the site of the Holy Sepulchre and Mount Calvary; the third is the restoration of the True Cross to Jerusalem by the emperor Heraclius II. Above all else, the feast also celebrates the Holy Cross as the instrument of our Salvation, his salvific Death on the Cross and his Resurrection through which death Was Defeated and the doors of Heaven opened to all of us sinners.

 The first reading (Num. 21:4-9) gives us a wonderful insight into human behavior and God's Divine intervention. We cannot but remember that during their wanderings  in the desert in Sinai, the Israelites suffered from a series of self-inflicted punishments as a result of their short-term memory  losses. They failed to bring to heart, to remember the good things God has done for them. The chosen people forgot the goodness of God, His Covenant and His constant provisions for their many needs. One thing we have to learn from the whole episode is that  God never provide for their greed, rather He  provided for their needs, when they were hungry God gave them Manna From Heaven etc.

In the episode of today’s first reading from the book of Numbers, we see the communal disobedience and rebellion of the Israelites, the chosen people. And God intervened to their rebellion with immediate punishment thus: “The Lord sent among the people serpents, which bit the people so that many of them died.” Upon seeing the plight of the people bitten by snake, Moses pleaded with God, and God showed them mercy. God healed them with the symbol of the same creature He used in afflicting them, a bronze serpent: “If anyone was bitten by a serpent, he looked at a bronze serpent and lived.” As we can see, God does not take away the punishment or the affliction that He has sent, and again, he does not make the snakes disappear. Instead, He provided them with a healing solution to their pain and affliction. Interestingly, God did not take away the snakes, but he gave them a cure or solution for the snake bite. This is because God has a bigger and greater plan for them, while the Israelites focused on the snakes and their bites, God was looking a bigger picture. He was planning for an eternal solution. Indeed, in the Gospel passage we see God’s everlasting plan and solution.

 The Gospel (Jn. 3:13-21) presents the continuation of the dialogue and encounter between Jesus and Nicodemus. Prior to this moment, Nicodemus had come to Jesus at night to ask what he must do to inherit the kingdom of God and our Lord told him that he must be born again. In that encounter Nicodemus asked threefold questions (vv. 2.4.9) and each of the questions gave rise to a pronouncement from Jesus. The first part of the discourse explains the necessity for rebirth as an essential requirement for entrance into the Kingdom of God. The second part from which the passage of today’s Gospel is taken, explains that this rebirth can only be realized through the “lifting up” of the Son of Man, that is, the death and glorification of Christ; and that is the heart of today’s Gospel narrative.

Jesus in response to Nicodemus, affirmed that no one has gone up to  heaven except the one who has come down from heaven the Son of man and just as Moses lifted  up the serpent in the desert, so must the son of man be lifted up. The symbol of healing in the first reading prefigures Christ as presented by John in the Gospel, “As Moses lifted the serpent in the desert, so must the Son of Man be lifted, so that everyone who believes in him may have eternal life.” It was as result of His love that God sent the Israelites a bronze serpent as a symbol of healing, but that love reached its apex, through the lifting and crucifixion of the Son of man.  However, Satan is that snake that never goes away but the Good news is that the Son of man has been lifted, His lifting is an evidence and manifestation of victory and triumph.  

 We may well affirm that God’s ultimate desire for everyone is salvation. And for the realization of this desire, Jesus speaks of his total self-giving and the mystery of the Cross. In fact, St. Paul puts it thus: “Christ Jesus, who offered himself as a ransom for all” (1Tim. 2:5b-6a). Jesus indicated a symbol to Nicodemus, that bronze serpent that was lifted by Moses for the healing of the Israelites bitten by the snakes (cf. Num. 21:4-9). Similarly, “the Son of man will be lifted up” (Jn. 3:14), Jesus will be lifted up and he will save who turns his gaze towards him. The serpent that Moses raised is nothing but a prophetic prefiguration of the crucifixion of the Son of man. In the context of the Israelites whoever that looked on the serpent was healed, but now we are called to turn our gaze towards the Son of Man, therefore now whoever that looks at the Crucified with the eyes of faith, will have eternal life. The Israelites that looked at the serpent regained only physical health, but whoever that fixes his gaze on the Crucified-Risen Lord gains fullness of life (Jn. 10:10) and the blood and water that gushed forth from his pierced side (Jn.19:34) is a true fountain of eternal life.

 In the passage, the evangelist affirms strongly that the cross is an act of divine love per excellence: “for God so loved the world that he gave his Only Son” (3:16). Verse 16 reveals the initiative of the Father, who offers his Son, a supreme expression of his love for the world. This is equally in connection with the opening words of the epistle reading. Without mincing words, at the heart of the Johannine affirmation about God’s love, is the revelation that God wants our salvation at all cost, God “wants everyone to be saved and reach full knowledge of the truth” (1Tm. 2:4). Love is greater than sin. The phrase “God so loved the world” is the central verse of the Gospel of John, and even believed to be the summary of the Gospel and the entire Scripture. It is a verse with words replete with stupor each time we hear it.

Our evangelist puts the verb “God so loved the world” in past tense (aorist tense), to indicate that the love God has for us is not something to be realized in the future or something that happened momentarily, rather the tense of the verb indicates the certainty and realism of this love, for he continues to love us even when we stray. Through the death and crucifixion of his Son, God demonstrates that his love for us is not a long distance and disinterested love affair. In the Gospel, the evangelist John told us that it is by believing in the "exalted Jesus" that we have eternal life. Whoever believes in Christ does not die but has eternal life. This expression: "He does not die", somehow contradicts our sense and existential experiences, for as mortals, we will die one day. Here, the "not dying" that Jesus speaks about is to be understood from the perspective of a faith that believes in eternal life, that fullness of life that begins already here on earth.

 The second reading (Phil. 2:6-11) presents the hymn of St. Paul in his letter to the Philippians, which in no small way illustrates the mystery of Christ’s self-emptying in his death and supreme exaltation. This hymn is often called the Carmen Christi, and the Carmen Christi situates the death of Christ in its total context. St. Paul speaks of the kenosis (self-emptying) of Christ, “who, being in the form of God, did not count equality with God something to be grasped. But he emptied himself, taking the form of a slave, becoming as human beings are; and being in every way like a human being” (Phil. 2:7). St. Paul points to his glorification thus: “And for this God raised him high, and gave him the name which is above all other names” (Phil. 2:9).  In this Christological presentation, the identity of Christ was revealed: Jesus is the Son of God, who in order to save man, became man, through an itinerary of suffering, humiliation and death. The Cross that is being exalted is the instrument par excellence of his kenosis and glorification.  

 Beloved in Christ, by means of today’s Feast the Church reminds us that exalting the Cross of Christ means exalting the boundless love of Jesus, the infinite love of God. Today as we celebrate the Feast of the Exaltation of the Holy Cross we want to renew our allegiance and belongingness to the One, who made the Cross worth exalting, for in the words of St. John: “They will look to the one whom they have pierced” (Jn. 19:37; cf. Zech.12:10). To us as we meditate and ponder on and on, on the event of Jesus on the Cross, is as if He whispers to the ears of our heart: “I did not love you, just for joke”. Hence our meditation on the Exaltation of the Cross of Christ has to inspire us to contrition and pains for our sins, but also to hope, to love and to a sense of gratitude. In the words of St. Paul, “the message of the Cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1: 18). In the words of St. Rose of Lima, “Apart from the cross there is no other ladder by which we may get to heaven.” Let us pray and ask Jesus to draw us to Himself, for His word says: “when I am lifted up I will draw all men to myself” (Jn. 12:32). May the two horizontal extensions of the Cross and the arms of Jesus outstretched in them continue to be for us a shield for protection and divine coverage. Amen!!! Happy Feast to you all!

(Fr. Vitus Chigozie, SdC)

The Cost of Discipleship!

Homily for the 23^rd Sunday in Ordinary Time, Year C)

     The three readings of today seem to have different themes:  the discernment of the Divine will which is only possible through the Spirit of God; the transformation of personal relations in Christ and the total renunciation as a mark of a true discipleship. As such, to figure out a common thread that runs through the three readings requires dexterity. Wisdom is the keyword recurrent in the liturgical texts. In the first reading, the human capacity of reasoning that is weak and uncertain, is opposed to the wisdom with which God teaches man and woman so that they will obtain salvation. The human prudence makes calculations to know if you can count on sufficient means to construct a tower or a sufficient number of soldiers to wage war against an enemy. This prudence is necessary, but in order to be a disciple of Jesus Christ, the prudence or better the wisdom that comes from God is required, as exemplified in the Gospel passage. In the second reading, the letter of St. Paul to Philemon is it not a real manifestation of wisdom learnt at the school of faith? Drawing the issue further, we can summarize the liturgical readings of today thus: The first reading and the responsorial psalm raise a question; the Gospel offers a response; while the second reading gives us an example of its existential application. As a matter of fact, in the biblical logic, the Old Testament reveals an expectation (a waiting), while the New Testament brings its fulfillment.

     The first reading (Wis. 9:13-18) presents a part of prayer which the book of Wisdom attributes to Solomon. In the first book of the Kings we see the earliest version of King Solomon’s prayer (1Kg. 3:6-9), where he prayed for understanding. In another occasion he prayed for wisdom to help him carry out his duties as a King (cf. 2Chr. 1:9-10). However, in this passage therefore, the sacred writer expatiates the point that the will of God can only be discerned through the wisdom and Spirit of God. The question emanating from the first reading with reference to the wisdom, the thought or will of God is this: “What human being indeed can know the intentions of God? And who can comprehend the will of the Lord?” (v.13). The answer is in the negative: No one! The passage tells us with much clarity that man is not capable of knowing the will of God. Man can only know the thoughts of God only if God reveals them to him, and God revealed himself to man: “And who could ever have known your will, had you not given Wisdom and sent your holy Spirit from above?” (v.17). The human person is limited in his knowledge and understanding of life. Thus, he lacks the indication of an existential scope or the sense for living, the drama is condensed in the following words of the psalmist: “All our days pass under your wrath; our lives are over like a sigh. The span of our life is seventy years, eighty for those who are strong, but their whole extent is anxiety and trouble, they are over in a moment and we are gone” (Ps. 90:9-10), before this bitter fact, the modern man falls into desperation and finds refuge in the materialistic point of view: “let us eat and drink, for tomorrow we shall die” (cf. Is. 22:13); the Psalmist as we have heard in the responsorial psalm finds refuge in prayer, he asks God the grace to learn how to count his days, to gain wisdom of heart.

     The Gospel passage (Lk. 14:25-33) consists of Jesus’ demands and the cost of discipleship. Jesus used two parables to illustrate his point on the cost of discipleship: the tower builder and the king going to war. Jesus does not force anyone to follow him, and once you choose to follow him, he must be the number one priority of your life. In verse (26) it says “Anyone who comes to me without hating father, mother, wife, children, brothers, sisters, yes and his own life too, cannot be my disciple”, the verb hate here is somewhat harsh, however, there is a suggestion that the original Aramaic language is to “love less”. But that does not really portray the real meaning therein. By that Jesus intends to teach his disciples that to follow Him one has to surrender the whole of one’s life and love Him above all others. It entails not putting anything or anyone before Him. He has to occupy the prime and first position in our life. All relationships and family ties must be subordinated to Christ. No one and nothing should be allowed to interfere in our discipleship and Christian life. Thus, there is need for an uncompromising commitment.

     Furthermore, in Chapter 10 of the Gospel of Luke when the Lawyer asked Jesus, “Master, what must i do to inherit eternal life? Jesus asked him: “What is written in the law? He replied: “You must love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself”. Then Jesus told him: “You have answered right, do this and life is yours”. (Lk. 10:25-28). Here, we are told to love, now how do we reconcile the invitation of Jesus to hate. Jesus loving and hating reflects a Semitic idiom used to express preference. The words of Jesus in Matthew’s Gospel will help us understand better what Jesus meant: “No one who prefers father or mother to me is worthy of me. No one who prefers son or daughter to me is worthy of me” (Mt. 10:37). Therefore, the use of hate here is not to indicate the rejection of something but rather a question of preference. The Semitic mind is comfortable with extremes: light and darkness etc. In the Jewish culture of that time, the family tie was so strong. Therefore, the invitation here, is not to water down the prior teaching of Jesus on love. Here, Jesus is making a call for absolute loyalty.

      In this passage Jesus speaks of the necessity of hating one’s relatives and one’s life, in order to be able to take the Cross and follow Him. He admonishes his disciples to check very well their strength and capabilities before embarking on the journey of his discipleship. As such, Jesus gives instances of the man who started the construction of a tower but could not finish it and the King who engages another King in a war and is incapable of winning. Thus, we can say that Jesus is telling us, before you come to me, think about it very well, but it is somewhat surprising, that the Jesus who said: “Come to me, all you who labour and are overburdened, and I will give you rest” (Mt. 11:28), and now apparently in this passage he gives us a somewhat discouraging admonition. But that is not the case, in order to understand the meaning of these words, we need to identify whom they were addressed to, they were addressed to the disciples, those that have already said yes to Jesus and to the Gospel and they are following Him. So they are not in doubt on whether to follow Jesus or not, but on how to follow Him. What are the exigencies of the sequela Christi? Accepting the Kingdom of God is indeed a hard nut to crack, it is a decisive choice. However, many a times some of the disciples of Jesus lack awareness about the seriousness and the radicality of the call of Jesus. Maybe they thought like in the mentality of that time, that to follow Jesus, the Messiah, entails grabbing every form of triumphalism, even though they must have understood that following Jesus is something important, but not to the point of renouncing oneself. As such, the passage of this Gospel gives us some indications or conditions for following Christ and to be his disciple: ● Whoever wishes to follow Christ must give precedence to Christ in everything. He has to occupy the first position in our life. ● To be a disciple of Christ entails following the Master and carrying one’s cross daily, it involves the ability to “follow the Lamb wherever he goes” (Rev. 14:4). A cross is a symbol of decision making, sometimes we say I have come to the crossroad, we must be decisive. ● To follow Christ one must detach himself or herself from earthly riches. ● It requires the consciousness that being a disciple of Christ or being a Christian is serious and demanding, little wonder, Jesus expects whoever wishes to follow Him to ponder over it properly. In all, Jesus blows hot against all prosperity Gospel preachers, the cross is at the heart of Christianity. Christianity without the cross is like the gospel without Christ.

     As a mater fact, the heart and bedrock of Christian wisdom is the choice of Christ, and it is an existential choice, in that, it changes our mentality, the way we perceive the world, the way we live and the way we interact with others. This helps us to understand better the conclusive words of Jesus’ discourse: “So in the same way, none of you can be my disciple without giving up all that he owns” (v.33), thus, renouncing all for Christ means not putting anything before Him. There is incompatibility in the choice; it is a fundamental option that determines all other choices. Jesus and his message of salvation have to be the priority of the disciple.

     Indeed, it is indispensable to read the passage of this Gospel without reference to the preceding verses, that is the parable of those invited to the banquet (cf. Lk. 14:15-24). Also it is necessary to read this passage in the light of the successive verses (cf. Lk. 14:34-35), this equally speaks of the disciple who have not understood that he has become lukewarm, and that he is just moving ahead for inertia. The same words used to reproach the Christian community of Laodicea can be addressed to some Christians today: “I know about your activities: how you are neither cold nor hot. I wish you were one or the other, but since you are neither hot nor cold, but only lukewarm, I will spit you out of my mouth” (Rev. 3:15-16).

     In the second reading (Phil. 1.9-10.12-17) we see the story of Onesimus, a slave who run away from his master Philemon, a Christian of Colossae, who had joined Paul in prison. When Paul was writing this letter he was already old, but also in prison under chains in Rome, as a result of his fidelity to Christ. The interesting part of this story is that through the influence of Paul, Onesimus was converted to Christianity. After his conversion to Christianity, Paul mediated between Onesimus and his Master, Philemon. In sending Onesimus back to his Master, Paul commended him as no longer a slave, but a dear brother in the Lord. However, through this wonderful intervention of Paul he did not in any way abolish slavery, which would have been impossible in the ancient world. But at least he succeeded in transforming the relationship that existed between them, from a master-slave relationship to a brother-brother relationship. Paul maintained that in Christ there is no longer anyone like a slave, rather we are free sons and daughters of God. Behold, at the heart of this passage is the message that our faith as Christians does not encourage barriers, divisions and discriminations of any kind. Our Christian faith teaches us to recognize all as brothers and sisters, thus sons and daughters of the same Father.

     Behold, the pivot on which revolves the message of this Sunday is on divine Wisdom as opposed to human prudence or wisdom. Jesus is the One who reveals to us the sapiential vision of life, for He is the wisdom of the Father, incarnated and made visible. Therefore, following Him, “Way, Truth and Life” entails walking on the path of that Wisdom that comes from above. And whoever that walks on this path is endowed with divine Wisdom, just as St. Paul. The presence of the divine Wisdom in him was manifested in his brotherly and affectionate intervention in the matter bothering Philemon and Onesimus. It is by means of divine Wisdom that the status of Onesimus was raised from a slave to a beloved brother. No doubt, to be one of the disciples of Christ, one needs the Wisdom that comes from above, capable of transforming a person’s heart, to a heart that sees and feels.

     Dear Jesus give us this Wisdom that comes from above so that we may be enabled to love you more, to love our brothers and sisters sincerely and to follow you more eagerly. May our pains be converted to our gains. Amen!!

(Fr. Vitus Chigozie, SC) 

Pride Destroys, Humility Exalts!

(Homily for the 22^nd Sunday in Ordinary Time, Year C)

     In today’s readings humility seems to be the pivotal message that traverses the three liturgical texts. Humility as exemplified in the first reading is the attitude of man before earthly and heavenly (spiritual) riches: “The greater you are, the more humbly you should behave, and then you will find favour with the Lord” (v.18), this serves as a prelude to the Gospel: “For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up” (v.11). In the Gospel humility is presented as the best attitude of man, and particularly of a Christian, in his relation with others and in the different situations that life offer. The second reading takes up the theme of the heavenly banquet; the sacred author presents the contraposition between the old revelation on Sinai and the new and definitive one that came through the mediation of Christ (Humility personified) in Zion, where those who possess evangelical humility gather.

     The first reading (Sir. 3:17-18, 20, 28-29) presents a veritable lesson on humility. As a matter of fact, pride is the worst of the seven deadly sins, while humility is the mother of all the Christian virtues. For this a humble person finds favour in the sight of God, though not as a reward or merit for his humility, but because humility like faith entails abandoning oneself before God and allowing God to act where we cannot do anything. The passage presents a wise man in the Old Testament, who attracted God’s favour and the love of the people because of his readiness to help others, indeed humility bears many fruits, and one of them is kindness. In this passage we see the fruit of humility: ‘a humble person is loved by men and finds favour with God’. It is the Lord who resists the proud and gives grace to the humble (cf. 1Pt.5:5). Indeed, the Lord gazes at the humble, and the gaze or look of the Lord is life giving, for this Prophet Isaiah puts words in the mouth of the Lord thus: “But my eyes are drawn to the person of humbled and contrite spirit” (Is. 66:2). In the same vein, the verses of today’s psalm, the Psalmist praises God for granting His favour to the poor and the humble.

     The Gospel periscope (Lk. 14:1,7-14) presents the reality of the Kingdom of God in the context of a banquet. However, Jesus is still on his way to Jerusalem, and from time to time the journey is interrupted by some activities, today is a dinner of a Pharisee. The parable is a piece of sapiential and prudential advice on how to comport oneself at the dinner of the Lord, so as to avoid embarrassment. Be that as it may, as a parable, this passage cannot be easily tagged or considered a piece of worldly wisdom or merely a lesson on humility. More than that, it captures more the aspect of man’s relationship with God. For God through His Son, Jesus Christ is inviting men and women to the Messianic feast, the heavenly banquet. The initiative of this banquet is God’s; therefore the way to respond adequately to the invitation is by giving up any form of claim of personal merit or rights. Like the Pharisees that expected the best and privileged seats and positions as a recognition or reward for observing the Torah, instead they have to humble themselves and learn the fact that salvation is an unmerited gift of and from God.

       One of the characteristics of the Gospel of St. Luke is the presentation of Jesus as an invited guest in a meal by the Pharisees. For three times we see him as a guest in the house of the Pharisees, and in those three times Luke presented Jesus who was very accommodating and tolerant before the Pharisees. ●The first time was in the house of Simon (Lk. 7:36-50), and while Jesus was there a woman with a bad name came in with an alabaster ointment, she waited the feet of Jesus, wiped them away with her hair and anointed them with the ointment. Jesus through his presence rehabilitated spiritually that sinful woman. ●The second time was in the house of an anonymous Pharisee (Lk. 11:37-54), he warned the Pharisees of their hypocrisy and exhibitionism. Jesus rebuked them: “You Pharisees! You clean the outside of cup and plate, while inside yourselves you are filled with extortion and wickedness” (v.39). ●The third time is narrated partly by the gospel passage of today, it happened in the house of one of the leading Pharisees, after the healing of a dropsical man. From the foregoing, one notices that each time Jesus honours their invitation he gives them a wonderful lesson for life, he told that man that invited him, “When you have a party, invite the poor, the crippled, the lame, the blind, then you will be blessed, for they have no means to repay you and so you will be repaid when the upright rise again” (vv. 13-14). It is not as if Jesus was trying to abolish the usual sharing and conviviality that exist between friends and families, rather he wanted to admonish them on the need not to do things for egoism and that our gestures of love should have preference (the poor and the needy). The fact that Jesus was going to the houses of the Pharisees at that time, has a big significance for us. And as usual, Jesus grabbed the occasion to rebuke them on their incoherence and presumption. Similarly, this passage reminds us that a person’s acceptance into the Messianic banquet is incumbent upon one’s acceptance of the others in the present time. Upon this consideration, humility becomes really an active virtue.

       The teaching on humility is translated in concrete images in the parable of today’s Gospel. It is pertinent to understand the meaning and aim of this parable. At first it does appear, Jesus is giving a set of norms for good table manners or on subtle calculation (of choosing the last place in order to gain the first). This was the meaning the rabbi of his time was giving to the maxim in the book of Proverbs: “do not take a place among the great; better to be invited, ‘Come up here’, than be humiliated in the presence of the prince” (Prov. 25:6-7). But in the mouth of Jesus the prospective changed radically and the words of natural wisdom become words of eternal life. The banquet that Jesus speaks about is the eschatological banquet; between the choice of a place by those invited and the intervention of the head of the house who enjoins to go back or forward, there is in-between a leap from this life to the other life. Therefore, the rapport that Jesus evokes is not between man and man, but between man and God; and this gives the parable a different undertone.

       Jesus concluded the parable with the words: “who humbles himself will be raised up”. But what does it mean to humble oneself? If this question is posed to a group of Christians, certainly we will get many answers. However, to discover what true humility is, we need to interrogate Jesus. For He says: “learn from me, for I am gentle and humbler in heart” (Mt. 11:29). Where does the humility of Jesus reside? The humility of Jesus resides in the heart, and in deed connecting his humility to the heart entails that the humility of Jesus is a holistic and integral humility. In the whole Gospel Jesus did not admit of any fault whatsoever, not because of pride, but because that is the fact. Little wonder, he says with his head high: “Can any of you convict me of sin?” (Jn. 8:46). This is indeed a proof of his unified divinity-humanity. Not only that, he says learn from me for I am humble. Therefore, humility in the dictionary of Jesus is deep rooted in his being and mission. What did Jesus do in order to show that he is humility personified? He stooped low; he lowered himself, not in words or with sentiments, but with facts and in deed.  The humility of Jesus began with the Incarnation, when even though he was “in the form of God, did not count equality with God something to be grasped. But he emptied himself, taking the form of a slave, becoming as human beings are; and being in every way like a human being, he was humbler yet, even to accepting death, death on a cross” (Phil. 2:6-8). In all his life, Jesus remained coherent with this choice: he is the Master that lowers himself to wash the feet of his disciples, he comports himself as the one who serves. He gave up himself on the Cross. His was a humble existence, of descending and descending till the point of the tomb. And the Father raised him up above all, “for this God raised him high” (Phil. 2:9).  This is how his (Jesus) parable was realized in his words: Who humbles himself will be exalted. As such, to be humble means to “make your own the mind of Christ Jesus” (Phil. 2:5), to comport oneself as he comported himself.

     The central theme of today’s message offers us the opportunity to understand in a new way, what evangelical humility means. Humility is first of all, a question of fact, choice and concrete attitude, not mere sentiments. The concept of humility is deeply rooted and connected with “Humus” (soil), and it reminds us of our connectedness and link with the earth. Indeed, we are dust, and to dust we shall return. The remembrance of this should help us always to calm down and bring down our shoulders. Pride destroys, humility exalts. The Greek word used in the New Testament to indicate the act of humbling oneself is tapeinoo, which literally means to lower oneself, to stoop low. Humility is the readiness to come down from ourselves, and to lower oneself towards the brothers and sisters, it is the will to serve, to serve for love and not for personal gains and advantages. This introduces an important perspective in connection to humility as gratuity, but in relation to the second part of today’s Gospel , which talks about a different thing altogether. Jesus says, when you prepare a meal do not invite the rich, the handsome and the beautiful, the powerful, those who can pay you back; instead invite the poor who have nothing to give you in return. Here, we see that evangelical humility is closely knit with love; it is indeed, a manifestation of agape. That is the love that St. Paul talked about in his famous hymn on love, to say that “love is always patient and kind, love is never jealous; love is not boastful or conceited” (1Cor. 13:4), entails that love is humble and humility is a manifestation of love. Jesus takes the virtue of humility to a higher level, to an agapeic level. To be humble in Jesus’ parlance entails to loss oneself, to spend oneself gratuitously, it means to live for others and not for oneself. Little wonder, boast, pride and self-seeking are opposed to humility. In the words of St. Paul: “Someone who thinks himself important, when he is not, only deceives himself” (Gal. 6:3). St. Paul at times presents humility as a balanced and realistic view or presentation of oneself with sobriety, “never pride yourself on being better than you really are…Do not congratulate yourself on your own wisdom” (Rm. 12:3.16).

     In the second reading (Heb. 12:18-19, 22-24a) the author makes a sort of comparison between the law, the old revelation on mount Sinai and the new and definitive revelation through the mediation of Christ on Mount Zion. The author says that we are on mount Zion, the city of the living God. The mount on which Christians gather is not an inhospitable mount, but a place of the gracious presence of God, a place of salvation (cf. Is. 2). The images of both the mount and the city are symbols of salvation that comes from on high, from God (cf. Gal. 4:26). The new mount (Zion) will not be inaccessible like the old one (Sinai), for Christ is the Mediator of the New Covenant. However, the hit-track of this contrast in relation to the central theme of this Sunday is the fact that coming to the mountain is the favour that God grants to the “humble”.

     Be that as it may, upon a deeper reflection on our theme today, we cannot but say that true humility is revealed in the equilibrium in the rapport with God (humility of the heart) and the way of relating with the others (humility of fact). Humility, like love, has to be expressed towards God and towards the neighbour. To be humble in our world today requires the courage of swimming against the current, for we live in a world that exhorts pride, self-centeredness and the philosophy of climbing at the detriment of others. Therefore, dear friends, what we should be aiming at, striving for, are summed up in the words of Sacred Scripture (Ps. 51): "A new heart create for me, Oh God, and put a steadfast spirit within me." This is God's work, not something we can achieve by ourselves. "Without me," Christ told his disciples, "you can do nothing" (Jn. 15:5). But with him, we are assured, all things are possible for those who love him. O Lord give us the enabling grace to emulate your humility, for “You save a people that is humble and humiliate those with haughty looks” (Ps. 18:27). Give us O Lord, a heart that thinks of oneself less, and God and others more, Amen!

(Fr. Vitus Chigozie, SC)

 

Through The Narrow Door!

(Homily for the 21^st Sunday in Ordinary Time, Year C)

     The liturgical texts of today move between two poles: the universal call to salvation and the need for a personal courageous commitment. Isaiah in the first reading speaks of God’s salvific will for the salvation of all peoples: “I am coming to gather every nation and every language. They will come to witness my glory” (Is. 66:18) and in the Gospel Jesus says: “And people from east and west, from north and south, will come and sit down at the feast in the Kingdom of God” (Lk. 13:29). The Gospel gives a further glaring indication that the door to enter into the Kingdom of God is narrow, and only those who are committed courageously for the cause of the Kingdom will pass through it. The readings therefore presented God as a God of infinite love, for he calls all to salvation, but he is also a God of justice. Little wonder, Jesus invites us to be conscious of the fact that our personal actions and inactions will determine our eternal destiny. The second reading on its part deepens the dimension of the personal courageous commitment, for in our struggle for this commitment, the Lord accompanies us with his paternal pedagogy of correction, in order to remold us in a shape suitable for the narrow door.

     The first reading (Is. 66:18-21) presents the scenario of the gathering together of people from all walks of life at Zion at the beginning of the messianic times. This is a common image in the Old Testament prophecies, especially that of Isaiah. Some Christian theologians see the fulfillment of the prophecy of the gathering of people from east and west, north and south, in the gathering of all nations into one Holy Catholic Church and also in the future coming of Jesus Christ, for He will come to gather all the nations of this world into his Kingdom. For God there are no limitations and preferences for entrance into His Kingdom, no geographical, biological or physiological limitations. The psalmist echoes his voice in the universalistic view of God’s redemptive act in Christ, by inviting all nations to praise the name of Yahweh: “O praise the Lord, all you nations; acclaim him, all you peoples” (Ps.117:1). Thus, it serves as a suitable response to the first reading that hinges on the gathering of all peoples in Zion.

     The message of the Gospel (Lk. 13:22-30) culminates in the proclamation that many shall come from east and west, north and south, to take their place in the Kingdom of God. Thus, it evidences the universality of the Christian message. It is for all men, and it is offered through Christ. As Luke presented in the episode, while Jesus was walking towards Jerusalem, as it is common with Luke to present Jesus walking always towards the city where his sacrifice will be consumed, of which he was fully aware, on the process an anonymous interlocutor posed him the question: “Sir, will there be only a few saved?” (v.23). The question is a reflection of a domineering problem that was attracting the interest of many, at that time. The responses given in the Jewish context are variegated. Some were very optimistic, and they maintained that “all the Israelites will have part in the future world’; others instead maintained a rather pessimistic view that “only few persons will participate in the future world”, and there was a widespread belief amongst them that pagans will be excluded from the Kingdom of God and from salvation; irrespective of the fact that the prophets repeated incessantly that all are called to salvation. Jesus did not give a direct response to his interlocutor, to the question of how many that will be saved, he responded with an image of the door that leads to salvation. Certainly the number of the people to be saved is irrelevant, that is why Jesus invited to personalize the concern, and thus, what is important is that each person makes sure he or she is saved. Then, the question ought to be: how can I be saved or what should I do in order to be saved? Instead of answering the question Jesus gave a formula for attaining heaven. He preferred to address all present, and thus invited them:

     First, “try your hardest to enter by the narrow door” (v.24), by this, he intends to let them know that even though salvation is free but it is not without a cost. Even though Jesus has given it to us free, yet it costs us sacrifice, perseverance, self-abnegation and renunciation. It is not even to be considered as an acquired right or a given privilege as in the case of the Jews. The possibility of salvation is given to all; there are no privileges and preclusions whatsoever. To try one’s hardest to enter through the narrow door entails two things: renouncing oneself (the struggle against pride, egoism and all the evil inclinations) and following Christ (to make specific choices in conformity with the will of God without conforming to the mentality of this world). In fact, already in the passage of the first reading the Lord announced: “I am coming to gather every nation and every language. They will come to witness my glory” (Is. 66:18). In the words of St. Paul, with Christ “God’s grace has been revealed to save the whole human race” (Tit. 2:11) and again to Timothy: “He wants everyone to be saved and reach full knowledge of the truth” (1Tim. 2:4). However, the door is narrow as Jesus warned, there is therefore need of making effort to enter. Little wonder, in another occasion Jesus said: “If anyone wants to be a follower of mine, let him renounce himself and take up his cross every day and follow me” (Lk. 9:23). Let us strive to ward off anything that will prevent us from entering or passing through the narrow door. When Jesus says: “Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of God belongs” (Lk. 18:16); we are therefore, reminded that to enter through the narrow door we must become like little children, thus we need to possess these child-like qualities: innocent, dependent, trustful, lovely, honest, pure, authentic, simple-hearted and spontaneous. Jesus counts on us, but basically on our readiness to share in his destiny of suffering. At a deeper level, the narrow door is a Person. Jesus himself says: “I am the gate. Anyone who enters through me will be safe: such a one will go in and out and will and pasture” (Jn. 10:9). Jesus is the door of access to salvation and God’s favor and grace.

     Second, Jesus warns that there is an established time within which one has to decide, a profitable time to have access to the Kingdom, after which the door is closed. In his words, “Once the master of the house has got up and locked the door, you may find yourself standing outside and knocking at the door” (v.25). This indicates the necessity of an urgent decision for Jesus and his message and the readiness to allow one’s choice in life be determined by the Gospel of Christ and equally the effort to live in accordance to it, in order to avoid the risk of being excluded from the Kingdom of God. These two admonitions are to be taken very serious and imprinted in our hearts. In that moment, whoever is inside remains inside, and whoever is outside remains outside. It will be of no use shouting: “Lord, open to us” or to claim rights: “we are descendants of Abraham” or to re-vindicate privileges: “we once ate and drank in your company, you taught in our streets”. And the Lord will respond: “I do not know where you come from” (v.25). With this discourse, Jesus was sending an important message and signal to the Jews. They as the descendants of Abraham were heirs of the divine promises of salvation. They were the first to be called to the kingdom of God, but if they do not profit that favorable moment and do not accept him as the Messiah, they could be equally excluded. Jesus therefore, foresees that the call is extended to all peoples scattered all over the world. The message of salvation will be more favorable amongst the pagans than the Jews, for this he said: “people from east and west, from north and south, will come and sit down at the feast in the Kingdom of God”. Little wonder, the discourse concluded thus: “Look, there are those now last who will be first, and those now first who will be last” (v.30). Indeed, there will be surprises on the last day in the Kingdom of heaven. Jesus has illustrated the two different ways of approaching God’s salvation: the way of those who pretend to possess the kingdom of God because of some privileges of birth or for passed merits and the way of those, instead who seek for this salvation day after day, with humility, through the following of Christ. This reveals two categories of Christians in the Church 

     Behold, the words of Jesus are quite demanding, they are words addressed to men and women of all times, so that they can come to the decision and make fundamental choice to be on His part, and therefore embrace the Gospel of salvation, in order not to run the risk of being locked out of the Kingdom of God. For us Christians today, we need to make effort to guide against falling into the same false security of the Jews. Remember the words of St. Paul: “Everyone, no matter how firmly he thinks he is standing, must be careful he does not fall” (1Cor. 10:12). Having received Jesus in the Eucharist, having listened to his Word, having invoked him in prayers, all these are not enough to save us. Instead, we have to “try our hardest to enter by the narrow door”, the door of self-abnegation and renunciation from sin, the door of acceptance of suffering and sacrifices. This is the door that the choice of and for the Gospel comports, and which the Lord uses for our correction and to educate us for our sanctification (second reading). Indeed, the teaching on the narrow door finds an eloquent expression in the second reading: “The Lord trains those he loves, and chastises every son he accepts” (v.6).

      The second reading (Heb. 12:5-7.11-13) dwells on the divine discipline of the faithful. The discipline that the sacred writer talks about in this passage is probably not a grave persecution. The discipline referred to in the passage is the disciplining of the Lord to his people. However, it is noteworthy that the discipline in question is a sign of God’s love to his people. This passage touches a very important and sensitive question: why does God permit trial and sufferings? Why is it that many a times, those who suffer more are the good ones or however, those who make effort to live in accordance with the law of God? No doubt, this passage offers us some precious considerations, for the writer tried to explain why God allows or permits trials and sufferings. The sacred writer makes reference to the book of Proverb thus: “My child do not scorn correction from Yahweh, do not resent his reproof; for Yahweh reproves those he loves as a father the child whom he loves” (Pro. 3:11-12), and our author re-affirms: “My son, do not scorn correction from the Lord, do not resent his training, for the Lord trains those he loves, and chastises every son he accepts” (vv.5-6). And he concluded thus: “God is treating you as his sons. Has there ever been any son whose father did not train him? (v.7). God follows the pedagogy of a father who uses even strong and strict ways of educating well his children that he loves. Thus, this passage reminds us that existential trials, and challenges are not signs of God’s absence, rather of his presence.

     Furthermore, the author sustains that God permits that we pass through sufferings, “he does it all for our own good, so that we may share his own holiness” (v.10), (though this verse was omitted by the liturgical text of today. It is important because it clarifies the positive sense of divine correction and education through suffering). Be that as it may, extrapolating from this, we may well affirm that trial and suffering in God’s design has the following scope: to render our faith more pure and coherent; to increase our love, for love is manifested in pains; to purify our hearts from sins; to make us participants of Christ’s crucifixion so as to participate in his glory. Therefore, trials and pains are not punishment from God or a sign that he has abandoned us, but a way of drawing us closer to Himself. They serve as means of our sanctification. Again, the author added that “any discipline is at the moment a matter for grief, not joy; but later, in those who have undergone it, it bears fruit in peace and uprightness” (v.11). Thus, sufferings whether moral or physical are to be considered a sort of spiritual training, which at the moment may be fastidious, but it produces the fruit of holiness, peace and progress in good life. In moments of suffering, a Christian should by no means doubt the love of God and his providence.

     From the foregoing, it is obvious that salvation is God’s initiative and however it comports the human commitment. In that bid, for man it is impossible to save himself single-handedly, it is God who saves. But God does not impose salvation on man; rather He offers it to us! We remember when the apostles were worried and afraid of the exigencies of the Gospel, and they exclaimed and asked Jesus: “Who then can be saved?” Jesus responded them thus: “Things that are impossible by human resources are possible for God” (Lk.18:26-27). God is able! May He give us the grace to accept his divine pedagogy of correction as a means of passing through the narrow door that leads to God’s Kingdom, our eternal destiny! Lord Jesus have mercy on us and may divine grace enable us unload from our hearts all that may prevent us from entering the narrow door. Amen!!!

(Fr. Vitus Chigozie, SC)

The Peace that Divides!

 (Homily for the 20^th Sunday in Ordinary Time, Year C)

The scandal of the truth could serve as the sub-theme of our reflection today. The truth that Jeremiah proclaimed scandalized his contemporaries (first reading). Similarly, the words of Jesus on fire, on the baptism in the blood on the Cross and on the sword that divides scandalized his listeners; because his words were not complying with their expectations. This scandal of the truth is exemplified in the trial and suffering of the just. On this, the figure of Jesus appears more eloquent, the destiny that awaits (Passion and Death) him emerges in a latent, yet a manifest way. This is revealed in his self-consciousness as the Promised Messiah, he who inaugurates and realizes the messianic times. This no doubt is demonstrated in the proposal of himself as the fundamental choice for man and woman, as the Absolute before whom all else is relative. Be that as it may, within the context of the Messiah’s destiny and the ordeal of Prophet Jeremiah, the readings thus revolve around the theme of the scandal of the truth and consequently, the persecution of the just even unto death. The second reading however, takes cognizance of this scandal and the fate of the Messiah when the sacred writer opined that Jesus endured the cross, despising the shame for the joy that was laid before him: sitting at the right hand of the throne of God (cf. Heb. 12:2), but it also invites us to be strong in the face of persecutions.

         The first reading (Jer. 38:4-6. 8-10) presents the ordeal of prophet Jeremiah, which I would prefer to call Jeremiah’s passion. Jeremiah lived in the sixth century B.C, his was a historical time marked with great upheaval in the Middle East, which gave rise to the collapse of the Assyrian empire, and thus the emergence of the great empire in Babylon. As a result of their bondage in Babylon the Jewish leaders compromised their faith in God and tainted themselves with paganism. Precisely in the context of today’s passage, the demanding task given to Jeremiah by God was to warn them against forming an alliance against Babylon. It was before the destruction of Judah in the sixth century B.C., and King Zedekiah and his princes found themselves in a dilemma, to pay or not to pay tax to Babylon or to resist and face destruction. The princes advised Zedekiah to enter into alliance with Egypt and wage war against Babylon. To this Jeremiah dissented and advised them to pay the tax so as to avoid the destruction of the temple and Jerusalem, owing to this contrary advice the princes sought to kill Jeremiah. Be that as it may, despite his warnings to them to desist from such act, the ruling officials jeopardized all his efforts and threw him inside the cistern, but through the intervention of Ebed-melech, Jeremiah was rescued, for the King, Zedekiah managed to save him. The double action of King Zedekiah is a sign of divine intervention or divine help. However, it demonstrates that God is never too late. Your own help too shall come. As David prayed in the Responsorial Psalm: “The Lord heard my cry. He drew me from the deadly pit, from the miry clay. He set my feet upon a rock and made my footsteps firm” (Ps. 40). Indeed, we see a common denominator between David and Jeremiah, and that is their ability to wait on God. Above all, the story ended that the people of Judah did not listen to the voice of the prophet, they went to Egypt for alliance, but Egypt refused to ally with them. Thus, Babylon conquered Judah, destroyed the temple and Jerusalem and the people were taking to exile.

     In that episode, we see glaringly the fate of the just man, prophet Jeremiah, who was cast into the cistern of Malchiach, to sink in the mire. Just because he says the truth and what the Lord reveals to him. He suffers simply because he said what he had to say as a prophet in the name of God and for the good of his people. He did not allow himself to be intimidated by the law of the majority and unfounded consensus. Indeed, Jeremiah is a prophetic figure of Christ, the Just par excellence, rejected by his people and condemned to death. Prophet Jeremiah, is no doubt the most eloquent Christ-figure in the Old Testament, his life bears the greatest resemblance with that of Christ. This is depicted in his words thus: “All you who pass this way, look and see: is any sorrow like the sorrow inflicted on me” (Lam.1:12). However, in all this, he paid the ultimate price by standing for God and His message. He made a choice of and for God and not for the people and their evil ways. Even though as a prophet he never desires to bring conflict, but his message inevitably gives rise to conflict and derision, and this is the fire that Jesus brings.

     The passage of today’s Gospel (Lk. 12:49-57) begins with a shocking affirmation: “I have come to bring fire to the earth, and how I wish it were blazing already! There is a baptism I must still receive, and what constraint I am under it is completed!” (vv.49-50). This first shocking statement of Jesus presents two images or symbols (fire and baptism). Fire is one of those biblical images that re-occurred a number of times in the Scriptures; it appeared 378 times in the Old Testament, and 71 times in the New Testament. Fire indicates the presence of God. For instance, we cannot but remember the episode of the burning bush where Moses encountered God (Ex. 3:2). On another occasion after leaving Egypt, God led the people of Israel by means of a pillar of fire in the night (Ex. 13:21). In the historical battle between Elijah and Baal with his prophets, God intervened and answered by fire (1Kgs. 18:24). Jeremiah also confirmed that God’s word is like fire in his mouth (Jer. 23:29). In the letter to the Hebrews God is seen as a “consuming fire” (Heb. 12:29). However, fire is also seen as a symbol of destruction. We remember the cities of Sodom and Gomorrah were destroyed by fire (Gen. 19:24), Prophet Isaiah prophesied that God will carry out his judgment by fire (Is. 66:16).

      What is this fire and this baptism that Jesus is talking about? First, we could say it is the Passion, especially with reference to the image of baptism, for more than twice Jesus talked about the event of his passion and death as a baptism: “Can you drink the cup that I shall drink, or be baptized with the baptism with which I shall be baptized?” (Mk. 10:38). He employs the use of the image of baptism because on the cross, he was immersed and covered by the waters of tribulation (cf. Ps. 69:1). Again, because from the Cross flows the fount for the purification of all sins. And with regards to fire, the fire that Jesus is talking about is the fire of God’s love, of that love we can make reference especially to the words of Jesus: “When I am lifted up from the earth, I shall draw all people to myself” (Jn. 12:32) and the love poured into our hearts (cf. Rm.5:5). Thus, fire in this case, alludes to the love of God for humanity, the fire of divine love, which is revealed on the Cross. The eloquent revelation of God’s love for sinners, the Cross is the new burning bush. Therefore, in the first moment Jesus had in mind his Passion and Resurrection. And again, both fire and baptism are used to indicate the Pentecost: “He will baptize you with the Holy Spirit and fire” (Jn. 3:16) as John the Baptist affirmed. The same evangelist in the Acts of the Apostles presented the Pentecost as the first baptism of the entire Church, as such, a baptism without water, but with fire, “tongues of fire” on Pentecost day (cf. Acts 2:3). Fire equally indicates the action of the Holy Spirit. Be that as it may, with that affirmation, Jesus expresses his anxiousness for the accomplishment of the Father’s will. It is now incumbent on us to keep this fire burning. We have to rekindle this fire daily.

     Furthermore, in the second part of the Gospel passage, after Jesus must have spoken about his fire and baptism, he makes a perturbing statement thus: “Do you suppose that I am here to bring peace on earth? No, I tell you, but rather division” (Lk. 12:51). This is because before Jesus and his words, one cannot remain neutral or indifferent; there is need of making a choice; or with Him or against Him. This is more than a shocking affirmation, rather apparently contradictory. It seems to contradict the spirit and the truth of the Gospel and the promises of Jesus: “I leave you my peace, my peace I give you” (Jn. 14:27) and his greetings to his disciples after the Resurrection, “Peace be with you” (Jn. 20:19.26). Indeed, by no means Jesus is not in contradiction with himself. But He is a sign of contradiction. Then what exactly is imbedded in the words of Jesus?  If you dig deep, we may affirm that Jesus also brings “division” in triple senses: ●Deep within us, that is interiorly, the truth of His words is thought provoking. It does not leave us at peace. His word and truth shake us and make us restless, because a part of us wants to adhere to Christ, but the other part resists and rebels, that is the same interior division that St. Paul was lamenting for (cf. Rm. 7:14-24). ●Jesus causes division also in the sense that he proposes to us to make fundamental choices in life. Some accept it, while some others reject it. There is no room for being lukewarm, neither hot nor cold (Rev. 3:16). ●The division that Jesus says he brings could also be intended to be similar to the division of the fire that separates; it separates metal from the waste to make it pure and resplendent. Jesus came to bring a clear cut separation between light and darkness, truth and lie, justice and injustice, good and bad. Before him, no one can claim to be indifferent; we are all called to make a choice, for or against Him. And whoever chooses him cannot live in an existential-spiritual ambiguity or in a compromised hypocrisy. In the words of the author to the letter to the Hebrews: “The word of God is something alive and active, it cuts more incisively than any two-edged sword: it can seek out the place where soul is divided from the spirit, or joints from marrow; it can pass judgment on secret emotions and thoughts” (4:12). The message of Jesus invites us to leave our comfort zones and to do this many times we have to fight the oppositions of the impulses of our limitations and weaknesses.

     As a matter of fact, the mention of division ought not to be strange, for in the life and mission of Jesus many a times we see division as almost the price of peace. Little wonder, the old Simeon envisaged the nature of his mission, when he blessed them and said to the mother “Behold, this child is set for the fall and rising of many in Israel, destined to be a sign that is opposed, and a sword will pierce your soul too- so that the secret thoughts of many may be laid bare” (Lk. 2:34). He is a sign of contradiction, and if you desire to follow him, you too must be. Peace must not be sought at the expense of truth (irenism), especially the truth of the Gospel message.

     There is no greater causer of conflict than one who preaches love and justice in a corrupt and wicked world. Yes his message brings division where people do not accept the truth. It brings division where there is hatred. It brings division where there is darkness. It brings division where people perpetrate injustice. It brings division where people reduce religious pilgrimage to title tours. No doubt, if you want to follow Jesus you must be ready to suffer discrimination, division (and this division can be at the positive or the negative side). If you proclaim his word without fear people will hate you. Jeremiah in the first reading had his own experience. Christians are called to experience it as well, little wonder; we are invited in the second reading to “lay aside every weight and sin which clings so closely”. If you have welcomed Jesus and His message in your life there must be a difference.

     The second reading instead (Heb. 12:1-4) presents Jesus as the Author and finisher of our faith. The sacred author opines that Jesus endured the Cross and its shame because of the joy that lay ahead, “Sitting at the right hand of the throne of God”, that is the fate of a just man. It is incumbent upon the endurance and perseverance of Christ that the writer gives us a moral and existential invitation thus: “let us throw off everything that weighs us down and the sin that clings so closely, and with perseverance keep running in the race which lies ahead of us. Let us keep our eyes fixed on Jesus, who leads us in our faith and brings it to perfection” (vv. 1b-2a). In our journey towards the ultimate end or better our Promise Land, to fix our gaze on Jesus entails making him our Model and Guide, looking always up to Him. Be that as it may, fixing our gaze on him, we have to emulate him: ●who endured the cross in exchange of the joy that lies ahead, in exchange of success and triumph he chose the cross, ●who endured from and for sinners such hostility against himself, ●who suffered hostility for sinners, especially in the moment of passion. The passage ends with provocative words thus: “In the fight against sin, you have not yet had to keep fighting to the point of shedding your blood” (v.4). It therefore serves both as an encouragement and a challenge for us in our daily struggle and conquest over sin and evil.

     Therefore, may we ask God the grace of perseverance in good deeds! May He give us the moral courage to speak out against the evils in our society and of our time and the moral courage to risk our peace and security in defense of what is right and just! Amen!!

(Fr. Vitus Chigozie, SC)

 

 

Where our Mother is, There we Shall be also!

(Homily for the Solemnity of the Assumption of the Blessed Virgin Mary)

     Today we celebrate thhe Solemnity of the Assumption of the Blessed Virgin Mary, the taking up of the body and soul of Mary, by God into heaven. Indeed, at the heart of this event is the reminder that her Assumption does not mean that she has gone away or deserted us, rather that from heaven she assists the Church in her trials and consoles her in pains. She is still very much involved in our struggle against evil. Again, her Assumption vivifies our hope, for where our Mother is, there we shall be also. The pivot around which revolves the readings of today is the concept of “relation”, and it is orchestrated in the rapport between Mary and God, Mary and her Son and Mary and the Church. Mary’s greatness and favor springs from her relation with God. She is a woman of prevenient and enabling grace. In the Gospel we see the relation of Mary with God the Father: “He who is Mighty has done great things for me”. In the second reading we can see the relation between Mary and the Son, Jesus: “the first fruit of those who have fallen asleep”. On the other hand, the first reading presents the relation between Mary and the Church: “a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars”, God’s warrior Queen!

       The gesture of Mary in today’s Gospel (Lk. 1:39-56) is not just an act of courtesy, but of love: “She went in a haste.” She visited Elizabeth, who was expecting a child (John the Baptist), and she stayed with her for three months, to be with her and to help her with the domestic chores. This visit of Mary to her was an episode replete with joy and exultation. As we were told, that as soon as she arrived the baby in Elizabeth’s womb leapt for joy. At that time Mary has already conceived Jesus and Elizabeth felt the presence and was sanctified. Elizabeth was illuminated by the Holy Spirit and she exclaimed: “Blessed are you of all women, and blessed is the fruit of your womb” (v.42). This expression is a compendium of the greatness of the Blessed Mother. Three times in this passage Mary is pronounced “blessed”, as a matter of fact, the second verse of the Magnificat is the scriptural ground for calling her the Blessed Virgin. And again two closely related reasons are given for the title “blessed” that Elizabeth gave to her: because of Mary’s faith (v.45) which is related to her obedience (Lk. 1:38) and the bearing of the Child Jesus (v.42). Be that as it may, Mary is blessed not based on who she was or is in herself, rather she is proclaimed blessed in relation with her obedience to the Incarnation event. Her importance is incumbent upon her faith and obedience which made the Incarnation humanly possible, and more still because she gave birth to the Child of Bethlehem, the Messiah.    

     On the other hand, Mary too exults with the canticle of magnificat, a hymn of praise and of gratitude to God for the wonders He has wrought. There, the presence of Jesus is a fount of joy for all, especially those who open their hearts to him (just as it was in the case of Elizabeth and Mary, even for John too). On the other hand, this passage falls within the visitation narrative and the Magnificat. The Magnificat is to be seen not as an individual hymn of Mary, but as the hymn of the representative of the true Israel, and this is indicated by the switch from the first person singular to the third person plural (cf. v.50). Mary indeed is the symbol of the true Israel that rejoices in the Lord for the coming of the Messiah.

      In this passage we see Mary in relation to the Father. She recognized that the Father has done great things for her, what are those great things? ●First is the fullness of grace with which she was conceived, her Immaculate Conception, which accompanied her in the course of her earthly existence. ●Second is the mystery of her divine maternity, the Only Son of the Father took flesh from the Blessed Virgin Mary. This indeed is a wonderful gesture of the Father’s love towards Mary and all humanity. God made her the arch of the new covenant, with God in her womb she was a cause of blessing for John the Baptist and his fathers (cf. 2Sam. 6). The great things God has done in the life of Mary do not end with the birth of Jesus; for God continues to work his greatness in the heart and life of Mary. ●And the last of these great things is the assumption in body and soul to the heavenly glory. Mary was possessed by grace in body and soul, the Immaculate in whom there is no iota of corruption, because everything in her life is grace, pure grace of God.

      The second reading (1Cor. 15: 20-26) presents Mary in relation to the Son, Jesus. The mystery of the resurrection of Jesus Christ and of his consequent glorification is unimaginable without the reality of a body, formed in the womb of the Virgin Mary. Christ has broken the bondage of death and became the first fruits of the dead. The Blessed Mother can look at Jesus and say: “This is the flesh of my flesh”. If therefore, the body of the Son was glorified, is there any doubt that the Son will indeed glorify the body of her mother, the blessed flesh that was at the same time arch and nourishment for him. The risen Christ is the first fruit of those who have fallen asleep, in the temple of Jerusalem, the feast of first fruits pre-announces the abundant harvest, now, the glorified Christ pre-announces the glorification of the all the believers. It is a glorification that will take place in his second coming at the end of time. The definitive Easter of every Christian is not possessed, rather it is a certain and sure hope. Mary is the only woman who already lives in the definitive Easter, because in her blessed flesh, her Son Jesus Christ realized in fullness the work of redemption. In a certain sense, we can affirm that Mary together with Jesus, through his works, are the first fruits of those who have fallen asleep. As such, we cannot but raise our gaze to Mary Assumed into heaven with love and hope.

     The first reading (Ap 11: 19; 12: 1-6a.10ab) instead presents Mary in relation to the Church, the woman presented in the book of Revelation symbolizes Eve, Israel and the Church. In the passage the child that is born is the Messiah, for in verse 5: “the son who was to rule all the nations with an iron scepter”, these messianic qualities were attributed to him as in Psalm 2:9, and again fostered by the proclamation that follows his exaltation to God’s throne. Thus, there is a question that arises from this passage: who is the woman that is described in this passage? There are three possibilities as regards the identity of the woman in question: ●Some regard her as the representation of the old Israel, the nation from which the Messiah came, this is a suggestion of the Old Testament literature (cf. Is. 66:7). ●Secondly, she is seen as the image of the Church, the new Israel, the mother of the faithful, it alludes to Rev. 12:17 that talks about the other children belonging to the woman. ●Thirdly, as a fruit of recent catholic exegesis, the woman is identified as the Blessed Virgin Mary. Indeed, of these three interpretations it does appear they all converge into the image of Mary, the daughter of Zion, an iconic expression of the old Israel as well as the new Israel. The dragon is the old serpent that tempted Eve, and made her to be sent away from Paradise (cf. Gen. 3). However, in the passage of our second reading in verse 15 there come rays of hope, with the woman that conquered the serpent, marching on its head. This woman is the new Eve, Mary, on whom the serpent had no power, and for this she can with total freedom obtain the victory on the serpent. The woman represents the people of Israel, the woman-spouse with whom God contracted spousal covenant, a woman beautiful like the sun, powerful as a great queen, in expectation of a baby. In the person of Mary, the vocation and the hope of Israel is realized in a perfect way. She is beautified with divine splendor, powerful for her humility, in expectation, for she carries in her womb the Son of the Most High. She is also the symbol of the Church, the Church in the splendor of her sanctity, in her fecund maternity, in the situation of persecution for the work of the Devil, in the desert to regain power and to prepare for battle of victory. Mary as the daughter of the Church brought even to God her sanctity, her fecundity, her victory; as the mother of the Church, from heaven she assists the Church in her trials and consoles her in pains.

     In all, the Assumption of Mary is a guarantee of our hope. The glorious destiny of Mary is our last and definitive destiny as well. Her glorious presence in heaven does not only reveal the privilege of Mary, but also of the call of God towards all to participate in this same life in fullness. Where our Mother is, there we shall be also! May Our Blessed Mother Mary the Bright Morning Star continue to intercede for us in our earthly sojourn towards our Promise Land. Amen!!!

(Fr. Vitus Chigozie3, SC)